or order words against another Job 82.14 33.5 and from thence to contest for preeminence to enter the comparison The Chaldee here reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is equalled and that is exactly the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is likened that follows And so the Jewish Arab hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be equal with and Abu Walid shall be like unto And thus have all the Interpreters understood it the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the quires of Angels the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the sons of God and so the Latine the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the sons of Angels The same are again exprest v. 7. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great counsel or assembly of holy ones as before v. 5. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregation of holy ones as appears by the end of the verse where the same are again exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that are about him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Chaldee all the angels that stand about him Only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great which is best joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assembly the number of Angels when assembled together being so very great the Chaldee applies to God that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great and to be reverenced and so the LXXII and Syriack and Latine also The Jewish Arab for heavens v. 5. reads the inhabitants of heaven c. and for congregation of Saints assembly of Angels And so v. 7. In the congregation of many Angels Yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those that are indued with power or might V. 8. Or to thy faithfulness The rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best learnt from the antient Interpreters they read it by it self separate from the former part of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thy truth is round about thee and the Latine veritas tua in circuitu tuo and so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thy truth or fidelity is round about thee and so the Syriack also and the Jewish Arab And thy truth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about thee The elegancy of the phrase which is poetical seems to be taken from the style of Angels v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that incompass God signifying that as they wait upon God and execute his will so far above the strength of those Gods fidelity his care to perform his promise exactly incompasses him is ready prest to perform all that he hath ever promised to do V. 11. Fulness thereof From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be filled is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulness and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulness thereof here and being applied to the world signifies the whole number of the inhabitants thereof without which every place is empty and desert So Psal 24.1 the earth and the fulness is after exprest by the world and they that dwell therein So Ps 50. the forest and cattel v. 10. is exprest by the world and fulness thereof v. 12. see Psal 46.11.48.7 Isa 42.10 The Jewish Arab reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all of it The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel signifies also to gather together or congregate and from thence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a multitude collection or congregation So in Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a multitude or congregation of people And from that is the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11.12 and very frequently in the most antient Ecclesiastical writings for the coming in of believers to the Church V. 12. South The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is vulgarly used for the right hand being here a denotation of a particular quarter of the world must not be rendred in that primitive sense but as 't is elsewhere oft used 1 Sam. 23.19 Cant. v. 15. Ezek. 21.2 and the opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the North exacts the South because looking towards the East as in prayer 't was customary to turn the face that way and from thence the East is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 face and the West 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hinder part the South by consequence must be on the right hand so the Chaldee here renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are in the South and the LXXII to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine mare the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right hand or the South By proportion with these two the North and the South are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabor and Hermon to be interpreted the West and the East these being the names of two mountains in the Holy Land Tabor on the West Hermon on the East of it So saith the Chaldee by way of paraphrase of the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hermon which is on the East By which the former Tabor being opposite to it must be concluded to be in the West V. 14. Justice What is frequently observable of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness and mercy that they are used promiscuously for works of mercy differing at most but by degrees one from the other is here to be observed v. 14. And by proportion thereto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgment and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth or faith or fidelity are equivalent also by judgment meaning Gods most just and righteous performances of his promises for then that is the known meaning of fidelity These two when applied to men comprehend all duties toward men Justice and Charity So we have judgment and mercy Mat. 23.23 as contradistinguished to faith or the duties of the First Table called in the parallel place Luk. 11.42 the love of God And being here applied to God they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a preparation of thy throne so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rightly rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparation and so the Jewish Arab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparation and to that sense the going before thy face in the end of the verse interprets it it being directly all one to go before ones face and to prepare either his way or his dwelling Luk. 1.76 And Gods throne or seat being said to be prepared for or in judgment Psal 9.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII in judgment from hence it is that the Jews say God hath two thrones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the throne of mercy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the throne of judgment the former of which is mentioned Heb. 4.16 By these two all Gods judicatures are managed mercy in all his dispensations and so likewise fidelity making good his promise in all whensoever he administers or doth any thing these two are the Praecones or Heralds to go before and erect his tribunal and so by these two his throne
not hurt me as neer and close as they are gotten about me the Lord shall preserve me and deliver me out of their hands 5. He shall reward evil unto mine enemies cut them off in thy truth Paraphrase 5. And execute vengeance on these Ziphites that have thus been imployed by Saul to observe and betray me 1 Sam. 23.23 bringing them in his just judgment to utter destruction 6. I will freely sacrifice unto thee I will praise thy name O Lord for it is good Paraphrase 6. This obliges me to make my most solemn acknowledgments to present as my free-will offerings my lauds and praises which are most due and a most joyful imployment to be paid to him that hath dealt so gratiously with me 7. For he hath delivered me out of all trouble and mine eye hath seen his desire upon mine enemy Paraphrase 7. Having by a signal act of his special providence diverted and called back my enemies given me a pleasurable sight of them in their retreat and so set me safe from this so present a danger Annotations on Psal LIV. V. 4. With them that uphold This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord among the susteiners deserves here to be taken notice of as a form not unusual among the Hebrews yet signifying no more than that God is my upholder and not he as one of many but my only upholder So Jud. 11.35 when Jephtha tells his daughter thou art among the troublers of me or one of them that trouble me the meaning is no more than that she very much grieved and troubled him So Isa 41.4 when God saith of himself I am with the last the meaning is evident I am the last simply as before I am the first So Hos 11.4 I was to them as they that take off the yoke i. e. I â—ased them So Psal 55.18 there were many with me i. e. God is with me and that is as good as the greatest multitude So Ps 69.26 they whom thou hast wounded signifies no more than the singular number precedent he whom thou hast smitten This idiome we see continued in the New Testament Joh. 11.19 many of the Jews came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those about Martha and Mary i. e. as we render it to Martha and Mary So in Greek style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than Plato and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of the rich is no more than to be rich All this is observed by the learned Seb. Castellio and given as the account of his rendring the words Dominus is est qui mihi vitam sâ—stentat The Lord is he that sustains my life wherein also he agrees with the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is the defender of my soul and so the Latine susceptor animae meae and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the supporter of my soul or life and so the Arabick and Aethiopick V. 6. Freely sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the known style for a free-will offering the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or voluntary oblation so much spoken of and so being here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will sacrifice it must questionless signifie and the preposition ב may either be a pleonasm I will offer a free-will offering or be thus taken notice of in the rendring I will sacrifice to thee by way of free-will oblation And thus the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which their interpreter renders sacrificium sacrificabo I will sacrifice a sacrifice In the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is good is capable of a double rendring either thy name is good or it is good to praise thy name see Psal 92.1 and Psal 118.8 9. But the Jewish Arab confines it to the former sense paraphrasing it thus I will praise thy name and say The Lord is good V. 7. Mine eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aspexit will best be rendred beheld or lookt and being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on mine enemy signifies no more but beheld or lookt upon mine enemy This the Chaldee is willing to supply as supposing an ellipsis in it by adtion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revenge mine eye hath seen revenge upon mine enemy and our English imitating them reads his desire But the simple reading is followed by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my eye hath looked upon my enemies and so the Syriack and Latine c. follow them and that seems to be the best rendring of the place for Davids enemies at this time were not destroyed but only drawn back from pursuing him by the coming of the news of the Philistims being in the land The more probable notation of the phrase is that David was so nigh as to behold them marching away which he might well do having been incompast with them so close as the story of it expresses v. 26. and but on the other side of the hill Maon from the top of which he might well behold them in their retreat and being so neer destruction by them and yet so safe by this act of Gods providence recalling them he might well recount it as an eminent mercy that his eye thus beheld his enemies when he was delivered from their pursuit The Fifty Fifth PSALM TO the chief Musitian on Neginoth Maschil A Psalm of David Paraphrase The fifty fifth is a mournful Psalm of Davids recounting his own distresses in the time of Absaloms rebellion and the perfidiousness of those his own principal servants and Counsellers such was Achitophel 2 Sam. 16.23 which were the chief authors of it yet confidently resorting to God for his aid and chearfully depending on it He set it to the tune of Maschil and committed it to the Praefect of his Musick to be sung to the harp c. 1. Give ear to my prayer O God and hide not thy self from my supplication Paraphrase 1. O thou which art my only refuge in all distresses be thou now pleased to hearken favourably to my requests 2. Attend unto me and hear me I mourn in my prayer and make a noise Paraphrase 2. My condition makes me very querulous and importunate O be thou pleased to consider my distress 3. Because of the voice of the enemy because of the oppression of the wicked for they cast iniquity upon me and in wrath they hate me Paraphrase 3. My son Absalom hath depraved my Government and those that are associated with him have driven me from my throne the one accuseth me as guilty of great misgovernments the other pursue me with all the malice 〈◊〉 rancour imaginable 4. My heart is sore pained within me and the terrors of death are fallen upon me Paraphrase 4. And the danger is so great and pressing that I may be allowed to tremble and quake at the appearance of it 5. Fearfulness and trembling are come upon me and horror hath
for the thunders is without question that which is intimated in this place which way soever the interpretation lie whether of his speaking in the place where thunder is hid as in a repository i. e. in the clouds or that he answered or spake in the covert from thunder which by analogy with the two places in Isaiah compared together Isa 32 2. and Isa 25.4 where for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other seems more probable and so likewise by the coherence with the antecedents here their calling and Gods delivering The only seeming objection against interpreting it of Sinai is that that murmuring at Meribah Exod. 17. was before the thundering on Sinai Exod. 19. whereas here the thunder is mentioned first and then after that Meribah in the end of this verse But that will easily be answered as by the neerness of those two passages the one to the other so also by the liberty taken in Poems of not observing strict order in each narration see Psal 83.9 where the victory over the Midianites Judg. 7. is mentioned before that of Sisera Judg. 4. but especially by looking forward to v. 8. where the subject being the commands given in Sinai and those connecting in sense to Gods answering them in Sinai in that hiding-place of or covert from thunder i. e. whether his speaking in the clouds or his speaking to them in thunder but protecting them from receiving any hurt by it that which comes in the midst betwixt them is in all reason to be read as in a parenthesis to this sense that Gods having proved and found them so faulty at Rephidim so extremely prone to infidelity and returning to Aegypt was the occasion of his giving them that Law on Sinai against other Gods c. v. 8 9. Hear O my people I am the Lord the beginning or first words of Gods answering or speaking to them in Sinai out of the thunder All this hath been said on supposition that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thunder is to be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secret place But the Jewish Arab gives us another rendring of it out of the secret place with or by thunder And then the secret place must refer to God who is said to make darkness his secret place Psal 18.11 that is to dwell in his infinite Majesty in heaven invisibly and so here to give answer from Heaven by thunder To this the Chaldee appertains which paraphraseth it the hidden place of the House of Gods Majesty V. 9. Strange God From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 known familiar is the word also used per antiphrasin for any forrainer or stranger peculiarly for one that is not of the house of Israel an alien or Gentile So Gen. 17.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stranger which is not of thy seed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of the people say the Chaldee i. e. a Gentile So Gen. 35.2 Put away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gods of the alien the Gentile God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Idols of the people say the Chaldee And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any Gentile God for which the Chaldee sets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profane Idols V. 16. Finest The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies originally milk and thence fat and so it s poetically applied here to wheat as Deut. 32.14 the fat of the kidneys of the wheat and so Gen. 45.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fat of the earth and Num. 18.29 for which the Chaldee significantly reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goodness as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good bread of wheat the LXXII and Syriack reteining the literal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fat V. 18. Stony rock That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a rock there is no question but whether it be literally or poetically to be understood here being joyned with hony is the only difficulty And first it is not to be thought that the discourse is of miraculous feeding then indeed there is no doubt but God could bring hony as well as water out of the hardest rock It plainly belongs in this place to the description of the plenty of Canaan Secondly then if the style be in this poetical as it was in the words immediately precedent the fat of the wheat it will then be neither impossible nor improbable that the rock to which the hony here relates should be the hony-comb because hony out of the comb is the best sweeter than hony and the hony-comb by way of ascent as the fat of the wheat signified the best But then thirdly because Deut. 32.13 where hony out of the rock is again mentioned there is added to it Oyle out of the flinty rock it is most probable that the word rock should be equally literal in both places and signifie that to be usual in those Countreys which is still ordinary for Bees to breed and swarm in holes of rocks and thence to supply them with hony in great plenty And then why may not oyl out of the flinty rock signify that there was no rock so hard or barren but God would make the Olive-trees to grow there and yield them abundance of Oyle The Eighty Second PSALM A Psalm of Asaph Paraphrase The Eighty second Psalm composed by Asaph is an admonition to justice and an upbraiding invective against the injustice of earthly Tribunals with an appeal unto God the supreme and most just Judge See 2 Chron. 19.7 1. God standeth in the congregation of the mighty he is a judge among Gods Paraphrase 1. Be the Rulers and Judges and Administrators of this world never so highly honoured invested by God with his own power his proxies on earth as Angels in a manner i. e. persons commissionated from God yet must they resolve that God is superiour to all their judicatures and administrations presides in all and will exact and call them to a severe account judge over again whatsoever hath been judged by them 2. How long will you judge unjustly and accept the persons of the wicked Selah Paraphrase 2. 'T is therefore a great folly and impiety in them to favour any unrighteous cause or person and either for bribes or other carnal interest to judge falsely 3. Defend the poor and fatherless do justice to the afflicted and needy 4. Deliver the poor and needy rid them from the hand of the wicked Paraphrase 3 4. 'T is the office and business of their calling intrusted to them by God to receive all that are most helpless not which are most powerful and rich into their care and patronage to absolve the innocent be he never so unable to purchase their favour or secure himself from the oppressions of other men to plead the cause of such and rescue them out of the hand of the violent and injurious 5. They know not neither will they understand they walk on in darkness all the foundations of the
Psalmist speaking of himself may be taken from Prov. 2.8 For as here the prayer to God to keep or preserve his soul is backt with this motive for I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so there the aphorisme is delivered expresly for he will preserve the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his pious ones which the LXXII render there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them that revere or fear or worship him In this sense it is used Psal 32.6 For this shall every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pious godly man that fears or worships God pray unto thee in a time when thou mayest be found A promise again of Gods being found granting the requests of such of these when they pray to him And in this notion of the word for one that fears and reveres and humbly addresseth his prayers to God there will be no more difficulty for the Psalmist to say this of himself than that he trusteth in him in the end of the verse cries daily to him v. 3. lifts up his soul unto him v. 4. calls upon him v. 5. and 7. or that he prayes and supplicates to him v. 6. And thus Psal 116.15 speaking of himself pretious saith he in the sight of the Lord is the death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his holy ones those who depend and wait and rely on him in the former verses Nor can it be strange that any or all of these should here be introduced with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as the grounds of his begging an audience to his prayers when God who though he be not obliged by the merits of our performances is yet by the force of his own promise hath promised to hear the prayers of such as come thus qualified to him The Jewish Arab renders it Preserve my soul and I shall be pure V. 8. The Gods That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high angels are to be here understood is the gloss of the Targum and so the word frequently signifies see note on Ps 82. b. yet the mention of all nations immediately following and those evidently in the notion of the heathen Idolaters of the world or whom it is said that they shall come and worship thee O Lord i. e. forsake their Idols and become proselytes to the true God makes it reasonable to understand it here of those whether good Angels or Devils which are by those nations adored and prayed to and depended on that so the connexion may be evident Among those Gods none is like to thee O Lord and consequently All nations shall forsake them and become worshippers of thee V. 11. Vnite For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unite retained also by the Chaldee the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let my heart rejoyce reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoyce as when Job 3.6 we read in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it not rejoyce the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it not be united when yet the next verse determines it to the sense of joy let no joyful voice come therein Here the points differing the rendring must in reason be as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 univit and note the contrary to hypocrisie or unsincere partial obedience ordinarily exprest by the double heart V. 14. Violent From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fear or be frighted is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and therefore is most literally to be rendred terrible or formidable Yet Abu Walid and Kimchi among the significations of it put fortis potens and accordingly the LXXII renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powerful men and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies potent so also cruel oppressing men from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortis durus fuit The Eighty Seventh Psalm A Psalm or Song for the sons of Corah Paraphrase The eighty Seventh Psalm is a brief comparison first betwixt Sion the place of Gods Worship and all Judaea besides and then betwixt it and all other heathen people particularly in respect of the numerousness of eminent persons in the one above what was to be found in all the others It seems to have been composed as a prophetick scheme to foretel the return of the Jews captivity as Isa 54.1 c. and the great prosperity of Jerusalem consequent to it and was designed to be sung by the posterity of Corah 1. His foundation is in the holy mountain 2. The Lord loveth the gates of Sion more than all the dwellings of Jacob. Paraphrase 2. The Lord of heaven hath chosen one place on all the earth wherein he is pleased to reside in a peculiar manner to exhibit himself to his people that call upon him there and as this he hath by promise determin'd to the Cities of Judah rather than any other nation upon the earth so hath he now of all them chosen out Jerusalem and on the north side thereof Psal 48.2 the hill of Sion and there he appointed the Temple to be sumptuously and magnificently built and many Schools of learning to be erected there 3. Glorious things are spoken of thee O City of God Selah Paraphrase 3. This then is the place of Gods residence the embleme of his future incarnation or inhabitation of his glorious Majesty among â—n as also of the Christian Church wherein God by his grace exhibits and presentiates himself and all that ever have spoken of this place have given it huge elogies for the beauty of the situation beyond all other places Psal 48.2 4. I will make mention of Rahab and Babylon to them that know me behold Philistia and Tyre with Aethiopia this man was born there Paraphrase 4. And if it be compared with all other nations Aegyptians Babylonians Philistims Tyrians and Arabians the difference will be found very great especially in respect of the number of eminent pious men produced by the one much greater than in all the other To which also must be added one supereminent advantage viz. that the only true God by his special presence and providence will continue this flourishing condition to this place above all others 5. And of Sion it shall be said this and that man was born in her and the highest himself shall establish her 6. The Lord shall count when he writeth up the people that this man was born there Selah 7. As well the singers as the players on instruments shall be there all my springs are in thee Paraphrase 6 7. Among the nations very few can be found considerable for piety and those discernible only by God who exactly knows and considers every man living whereas through Gods special favour to the Jews in taking such care for the instructing them in his will and ingaging them to his service the number of eminent knowing and pious men is so great that the burthen of the song by which they are praised and celebrated sounds to
world See note a. 9. The Lord preserveth the strangers he relieveth the fatherless and widow but the way of the wicked he turneth upside down Paraphrase 9. If there be any more destitute than other more shut out from all sorts of humane supportation those that have neither house nor parent nor husband to relieve and comfort them especially the poor in spirit the meek the mourners those that hunger and thirst after righteousness Matth. 5.3 c. are the fittest objects for God to afford his grace to shew his compassion on Of such he will have a peculiar care of such the Kingdom of the Messias is made up if in the absence of worldly aids they sincerely apply themselves and constantly adhere to his obedience But for all godless wicked men he will as undoubtedly pour out his vengeance upon them and bring them to utter destruction 10. The Lord shall reign for ever and ever even thy God O Zion unto all generations Praise ye the Lord. Paraphrase 10. God hath the onely supreme dominion over the world and in a most eminent manner exerciseth it in the hearts of all his faithfull people under the Messias His regal power is exercised in his Church of Jews first and after of Christians and so shall continue to the end of the world His glorious name be ever magnified for it To this onely King eternal be all honour and glory world without end Annotations on Psal CXLVI V. 5. Happy This Psalm from this verse to the end hath a most visible remarkable aspect upon the Messias the eternal Son of God in his Incarnation It is acknowledged by the Jews themselves Sepher Ikkarim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What forbids us to say that there shall come a divine law that shall make most of those things that are forbidden lawfull This is the opinion of most of our Doctors who in Tanchuma explain that of Psal 146.7 the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looseth or makes lawfull those things that are forbidden And on the 10th verse the Lord shall reign c. Sol. Jarchi saith it belongs to the days of the Messias And that it doth so indeed it will best appear by comparing what here is added v. 7 8. with the characters of the Messias delivered by Christ himself Matth. 11.5 6. There upon the demand of John Baptist by his Disciples whether he were the Christ or no he returns this answer to John The blind receive their sight the lame walk the lepers are cleansed the deaf hear the dead are raised up and the poor have the Gospel preached to them And blessed is he whosoever shall not be offended in me These words are ordinarily referred to and lookt on as a completion of Isa 35.5 6 7. and 61.1 2. and so no question they are And by the same reason may be resolved also to reflect on this parcel of this Psalm which bears a full correspondence with them in respect of the particulars mentioned in either This is specially observable in the first branch of Christ's answer The blind receive their sight Of this sort of miracles as it refers to those that perfectly want that sense were born blind this Maxim is delivered by one that had received such a cure Joh. 9.32 Since the world began was it not heard that any man opened the eyes of one that was born blind And the Pharisees to whom this was so confidently delivered in an universal negative were not it seems able to refute him Nay it is observable that God hath not left on record any example of his having wrought such a miracle as this at any time by the hand of Prophet or ministery of Angel till his Son incarnate came into the world and did it with his own hands that so these prophesies which principally insist on this might appear to have their completion in the Messias And when he wrought it he did it by mixing Clay and Spittle of which the Fathers observe that he gave him eyes out of the same and no other materials out of which he first created man viz. out of the dust of the earth to signifie it an act of creative power by which he did it And so this and the other like miraculous acts of his are here introduced with Which made heaven and earth And therefore our Saviour when he again met this blind man whom he had thus cured his question to him is Joh. 9.35 Doest thou believe on the Son of God intimating that this miracle wrought on him was a competent testimony that he which wrought it was no less than the Son of God and so God himself But it may here be demanded what prisoners Christ loosed of which the mention should here be made v. 7. The Lord looseth the prisoners and of which there is no mention either in Christ's answer to John or in the prediction Isa 35 to which that answer is thought to refer To this I answer 1. that this Objection would be of equal force against Isa 61.1 where there is express mention of proclaiming liberty to captives and opening the prison to them that are bound as here of loosing the prisoners 2. that as in that place of Isaiah the phrase of opening the prison to them that are bound is by the learned thought to be a prophetick elegance to signifie the cure of those that are deaf and dumb whose souls consequently were shut up from being able to express themselves as language inables others to doe so here it may poetically signifie also and then it will be directly parallel to that part of Christ's answer the deaf hear and accordingly at the curing of such Christ's form of speech was Epphatha be opened as to the doors of a prison when those which were under restraint there were to be let loose out of it their fetters being shaken off from them But then 3. 't is farther manifest that those that were under any sore disease or lameness c. are said to be bound by Satan Luk. 13.16 and so to be loosed by Christ when they were cured by him So saith Christ v. 12. Woman thou art loosed from thine infirmity and immediately she was made streight Her being made streight was her being loosed out of her restraint or bonds or prison And in this latitude of the poetick or prophetick expression the Lord 's loosing the prisoners here will comprehend the walking of the lame the lepers being cleansed the hearing of the deaf yea and the raising up of the dead for those of all others are fastest bound and so when they are raised the style is as proper as to Lazarus in respect of the grave-cloaths loose them and let them goe By this way of interpretation of this one phrase which yet farther also may be extended to the spiritual sense of loosing us from the captivity of sin 't will now be manifest how exactly parallel this of the Psalmist is to that answer of Christ's for then there be
Rendrings more nicely and proposed either my own or others Opinions concerning the Causes or Grounds of their Variations which I acknowledge to be more than was necessary to the Work in hand yet deemed it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Learned Reader would be gratified and the more Unlearned not considerably disturbed in his pursuit 24. As for the Syriack that also hath been often conducible to my Undertaking as departing frequently from the LXXII where there was reason for so doing and more simply rendring the Original than the Chaldee as a Paraphrast pretended to do 25. Besides these I have had the Directions sometimes of the Jewish Scholiasts especially Aben Ezra and Kimchi and sometimes of the Jewish Arab Interpreter and of Abu Walid and R. Tanchum which three I wholly owe to the Favour of my most Learned Friend Mr. Pocock who hath those Manuscript Rarities peculiar to his Library and hath been forward to communicate them and which is more his own great Judgment in several Difficulties when I stood in need thereof And by these and other Helps which were more accessible I at length atteined to that measure of Understanding of this very obscure Divine Poem which is here communicated to the Reader by three Steps or Degrees First by some light change of the Translation Secondly by larger Paraphrase and Thirdly to those that have the curiosity to desire the Reasons of these by way of Annotations 26. And if what is here communicated prove in any proportion successful toward the designed End the giving the Reader the plain Understanding of this Book it will then leave behind it a manifold Obligation to make use of it to his own greatest Advantage not only by gathering out of the whole as from a Panacea those peculiar Medicaments which may fit him in whatsoever Occasions but by allotting himself every day of his Life a Dimensum of Heavenly Meditation and Devotion conversing with God in those very Words they need not be refined or put into Rhythme to fit them for his turn the Antients contented themselves with the plain Prose and found it fittest for use with which for this common End the Use and Benefit of Mankind he so long since inspired the Psalmist 27. Till by some better Guidance Men have acquired some competent Understanding of the Book this Paraphrase may possibly be Useful in their retirements to be read Verse by Verse together with the Psalm as Interlinears have been provided for Novices in all Languages But when the Psalm is understood and the recesses competently opened then this designed Help will but incumber the instructed Christian and so is in duty to be laid aside and changed for the indeavour of drawing to himself the most proper Juice out of every Line and then inlarging his Thoughts and inflaming his Zeal on each occasion that the Periods of the Psalm shall severally suggest and the good Spirit of God excite in him whether in relation to himself or others 28. To which purpose it is much to be wished that they that allot any conconstant part of their time to private Psalmody and to that end have as the Antients prescribed and practised gotten the Psaltery perfectly by heart quilibet vinitor every Tradesman at his Manual Work having by this means the whole time of his Labour vacancy for his Devotion would be careful not only to keep their Hearts in strict attendance on their Tongues that it may not degenerate into Lip-labour but also to give them a much greater scope of inlargement to improve these Impresses to beat out this Gold into Plate and Wire by Reflections Applications Soliloquies and so to fasten these on the Mind with references to the Texts which suggested them that they may be so many Topicks and Helps of Memory to bring back the same with all the Advantages that united Devotions shall beget in them when they recite the same in the publick Offices of the Church 29. I have heard of some Pious Men which have constantly compleated the whole Work of their private Prayers by inlarging their Meditations on the several Petitions of the Lords Prayer the profit whereof is probably much greater than of the same or greater space laid out by others in the multiplied Recitation of the same Divine Prayer And proportionably the reciting a few Psalms daily with these Interpunctions of Mental Devotion suggested and animated and maintained by the native Life and Vigour which is in the Psalms may deserve much to be preferred before the daily Recitation of the whole Psalter whereof the Devotions of some Asceticks is said to have consisted The danger being very obvious and easily foreseen that what is beaten out into immoderate length will lose of the massiness and nothing more fit to be averted in Religious Offices than their degenerating into heartless dispirited Recitations 30. That our Devotions unto which the Psalter is set to minister may not be such we are 1. To take care that our Lives bear some conformity with these Patterns and 2. Very sollicitously to attend and provide that the Psalmist's Effusions have the Psalmist's Spirit and Affection to accompany them that we borrow his Hand and Breath as well as his Instrument and Ditties The Antient Fathers of the Church are very pressing on this Subject Form thy Spirit by the Affection of the Psalm saith S. Augustine If it be the Affection of Love inkindle that within thy Breast that thou mayst not speak against thy Sense and Knowledge and Conscience when thou sayst I will love thee O Lord my strength If it be an Affection of Fear impress that on thy Soul and be not thy self an insensible Anvil to such Strokes of Divine Poesie which thou chantest out to others O consider this ye that forget God lest he pluck you away and there be none to deliver you If it be an Affection of Desire which the Psalmist in an holy transportation expresseth let the same breath in thee accounting as S. Chrysostome minds thee on Psal 42. that when thou recitest those words Like as the Hart desireth the Water-brooks so longeth my Soul after thee O God thou hast sealed a Covenant betrothed and ingaged thy Soul to God and must never have a coldness or indifferency to him hereafter If it be the Affection of Gratitude let thy Soul be lifted up in Praises come with Affections this way inflamed sensible of the weight of Mercies of all kinds Spiritual and Temporal with all the Inhansements that the seasonable Application thereof to the Extremities of thy Wants can add to thy Preservations and Pardons and Joys or else the reciting the Hallelujahs will be a most ridiculous piece of Pageantry And so likewise for the petitory part of the Psalms let us be allways in a posture ready for them with our spirits minutely prepared to dart them up to heaven And whatever the affection be Cor faciat quod verba significant Let the heart
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
it is ordinary one sort of voices succeeding where the other ends and so dividing it betwixt them taking it up one from the other the Tenor from the Trebble and the like That in this notion the LXXII understood it is probable by their rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the inheritor i. e. for that kind of Musick that inherits or takes up successively one part of the quire from the other and so the Latine and Arabick and Aethiopick all which must be conceived to have rendred the phrase intelligibly and yet 't will be hard to assign any other sense of their rendring pro eâ quae haereditatem consequitur and de haereditate save this And then the Chaldee's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sung on or by the Quires agrees very well with it also one part of the Quire singing one verse the other another and so succeeding and taking up one from the other and dividing it betwixt them which is the obvious notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so this notion seems to agree to the sense of all the Antient Translators But 't is yet most probable which Kimchi hath resolved on Psal 3. that Nechiloth was the name of a tune and then 't is as probable that this tune took its name from Heritage or somewhat of that kind in the song that was first set to that tune and so all the Antient rendrings will be salved by that means V. 1. Meditation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gemuit sonuit regularly signifies sighing or cry not a loud sonorus voice but such as complaints are made in so Isa 38.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I mourned the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I sighed as a dove and so the LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cry and so the Latine and Aethiopick and Arabick And though it signifie also Metaphorically the speech not of the mouth but of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome not the lifting up of the voice but the disposition of the mind as when God said to Moses Why cryest thou unto me when he said nothing and so is most frequently rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meditate yet when it is so rendred it is oft in the sence of speaking as Psal 35.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my tongue shall meditate we rightly render it speak of righteousness and so Psal 37.30 the mouth of the righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall meditate certainly that is shall speak wisdom So Psal 71.24 Prov. 8.7 Isa 38.14.59.3.13 and elsewhere 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak Psal 115.7 and even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cry or roare as a Lyon doth Isa 31.4 and elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 song or melody both of them sounds uttered and not kept in the mind And to this agrees the Chaldee also rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either in the notion of desire or of fremitus of making a noise both which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the Chaldee V. 4. Dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peregrinatus est is best rendred sojourn or make a short abode From hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a guest or stranger which the Greek have transform'd into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it belongs to a Proselyte one of any Heathen Nation that lived among the Jews Of these some renounced Idolatry and undertook the seven Precepts of the sons of Adam and Noah and these were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangers or proselytes of the gate and such might live amongst them others undertook their whole Law and were Proselytes of righteousness And to these Rules of not admitting any strangers but on one of these conditions the Psalmist seems here to refer The wicked man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one in effect with an Heathen Idolater and therefore as such an one must not dwell or sojourn among the Jews the Captive Slave if after a years abode he renounce not his Idolatry was to be slain so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked man shall not sojourn with thee shall be so far from being favoured by thee that he shall not be allowed the least abode in thy presence V. 5. Thy way The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must literally be rendered thy way before my face yet the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my way before thy face and thence some learned Men are perswaded that they read otherwise than we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 't is more reasonable to believe that they did thus by way of periphrasis not literal rendring endeavour to express the meaning of it it being the prime aime of that Prayer which petitions Gods clear revelation of his will or making his way straight before us that we might thereby be directed and assisted to walk exactly and so approve our wayes to God This latter indeed comprehending the former Gods directing and assisting presupposing his illuminating grace the revelation of his will and therefore it is duly here used by the LXXII the more fully to express it and the end of it And herein the Arabick and Aethiopick and vulgar Latine as they are wont follow the Septuagint and therefore our Paraphrase hath taken notice of both In the former part of this verse the Chaldee seems to have much mistaken reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my enemies which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observavit because enemies are spyes and observe critically what they may find fault with in a very distant sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my praise as if it came from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and denoted a canticle or hymn of praise but herein as the context doth resist so doth not any one of the antient versions favour them The Sixth PSALM TO the chief Musitian on Neginoth upon Shemineth A Psalm of David Paraphrase The sixth Psalm was pen'd by David on some occasion of special humiliation for the confession of his sins and averting Gods wrath This he directed the Master of his Musick to be sung upon the Harp of eight strings such as i◠mentioned 1 Chron. 15.21 and fitted it for it 1. O Lord rebuke me not in thine anger neither chasten me in thy hot displeasure Paraphrase 1. O God of mercy which art flow to wrath and long-suffering to sinners and delightest far more in their reformation than their misery I beseech thee not to deal with me as most justly thou mightest in wrath and fury but in mercy to withdraw thy heavy hand of punishment which I have so justly provoked and now lie under 2. Have mercy upon me O Lord for I am weak O Lord help me for my bones are vexed Paraphrase 2. O Lord I have by my foul sins wounded my soul brought it down
the discomfiture and confusion of Davids enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee they shall be confounded both in the beginning and end of the verse and the Syriack instead of the latter hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perish and the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be made ashamed is to the same purpose and whereas some Copies have for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which might incline to the rendring it of their conversion or repentance whereto the Latine convertantur may seem to sound yet Asulanus's Impression and others have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be repulsed and others more largely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be turned backward and so the Arabick reads it which must needs belong to their flight That they put it in that mood of wishing is ordinary with them when yet the Hebrew is in the Indicative future sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be put to shame and so forward And this surely best connects with the former verse the Lord hath heard the Lord will receive my prayer and then as an effect of that All mine enemies shall be confounded c. The Seventh PSALM SHiggaion of David which he sang unto the Lord concerning the words of Cush the Benjamite Paraphrase The Seventh is stiled by a peculiar title not elsewhere used in this Book which yet signifies no more than a Song or Psalm of David a pleasant delightful ditty being indeed a cheerful commemoration of Gods continued kindness to and care of him and a magnifying his Name for it together with a confident affirmation or prediction that his enemies shall but bring ruine on themselves by designing to mischief him and this he sang unto the Lord on occasion of some malitious words delivered by some servant of Saul stirring him up against David 1 Sam. 26.19 The Chaldee Paraphrast misunderstands it as an interpretation of his Song made on the death of Saul to vindicate his no ill meaning in it v. 3. 1. O Lord my God in thee do I put my trust save me from all them that persecute me and deliver me Paraphrase 1. Thy many continued deliverances and wonderful protections which assure me of thy special kindness toward me make me to come to thee with affiance and confidence and to appeal only to thy peculiar favour and thy almighty power so frequently interessed for me and upon this account to importune and depend on thee for my present rescue from all my persecuters and opposers 2. Lest he tear my soul like a Lion renting it in pieces while there is none to deliver me Paraphrase 2. Shouldst thou withdraw thy aid one hour I were utterly destitute and then as the Lion in the wilderness prevails over the beast he next meets seises on him for his prey kills and devours him infallibly there being none in that place to rescue him out of his paws the same fate must I expect from Saul my rageful implacable enemy 3. O Lord my God if I have done this if there be iniquity in my hand Paraphrase 3. I am accused to Saul as one that seeks his ruine 1 Sam. 24.9 reproached by Nabal that I have revolted from him 1 Sam. 25.10 and that shews me that by many I am lookt on as an injurious person But O Lord thou knowest my integrity that I am in no wise guilty of these things I have not done the least injury to him I may justly repeat what I said to him 1 Sam. 26.18 What have I done or what evil is in my hand 4. If I have rewarded evil to him that was at peace with me yea I have delivered him that without cause is my enemy Paraphrase 4. I have never provoked him by beginning to do him injury nor when I have been very ill used returned any evil to the injurious he is my enemy without any the least cause or provocation of mine and being so I yet never acted any revenge upon him but on the contrary in a signal manner spared him twice when he fell into my hands 1 Sam 24.4 7. and c. 26.9 23. If this be not in both parts exactly true 5. Let the enemy persecute my soul and take it yea let him tread down my life upon the earth and lay mine honour in the dust Paraphrase 5. I shall be content to undergo any punishment even that he that now pursues me so malitiously obtein his desire upon me overtake and use me in the most reproachful manner and pour out my heart-blood upon the earth 6. Arise O Lord in thine anger lift up thy self because of the rage of my enemies and awake for me to the judgment that thou hast commanded Paraphrase 6. But thou knowest my guiltiness O Lord to thee therefore I appeal for my relief be thou gratiously pleased to vindicate my cause to express thy just displeasure against my malitious adversaries and calumniators and speedily exercise the same justice in taking my part against those that injure me which thou severely commandest the Judges on the earth to dispense to the oppressed 7. So shall the congregation of the people compass thee about for their sakes therefore return thou on high Paraphrase 7. This shall be a means to make all men admire thy works to address and repair and flock unto thee acknowledge thee in thy attributes and enter into and undertake thy service and let this be thy motive at this time to shew forth thy power and majesty to execute justice for me and to that end to ascend thy Tribunal where thou fittest to oversee and to judge the actions of men 8. The Lord shall judge the people Judge me O Lord according to my righteousness and according to mine innocency that is in me Paraphrase 8 Thou art the righteous Judge of all do thou maintain the justice of my cause and vindicate my perfect innocence in this matter 9. O let the wickedness of the wicked come to an end but establish the just for the righteous Lord trieth the heart and reins Paraphrase 9. God will now soon bring to nought the malitious designments of wicked men their sins will suddenly provoke and call down his judgments on them In like manner he will shew forth his justice in upholding and supporting the innocent such as he sees upon trial to be sincerely such for as all righteousness belongs to him the doing of all eminently righteous things bringing his fierce judgments on the obdurate and upholding and vindicating all patient persevering righteous persons when they are causelesly accused or persecuted so 't is his property also to discern the secretest thoughts and inclinations and accordingly to pass the most unerring judgments upon both sorts of them 10. My defence is of God which saveth the upright in heart Paraphrase 10. To thee it peculiarly belongs to deliver and vindicate those whom thou discernest to be sincere or inwardly upright and accordingly my trust is fixt wholly
of the verse used for in may most probably signifie so here also and be rendred in or over and so the Chaldee reads over my oppressors and the Syriack and Arabick over the necks of my oppressors and perhaps the LXXII were willing to express this by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lift up thy self in or over their bounds or borders as a phrase to express his subduing of them choosing purposely not to repeat the word anger or fury because that had been sufficiently exprest in the former part as far as referred to God to whom the Chaldee apply it also in the latter place and the other antient Translators do not at all mention it So v. 9. in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteous Lord they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and keep the other word divided to begin the next verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous is my help from God So v. 11. where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and God is angry every day the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seems in the original notion for fortis strong and so doth the Chaldee also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fortitudine but not only so but then again read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor and then make up this large paraphrase in stead of God is angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be is strong and patient and doth not bring forth or loose anger every day which the Arabick follow exactly the Syriack as far as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor is not angry every day and the vulgar to the same sense nunquid irascitur is he angry every day And considering the context and the intire design of this and the following verses this may well pass for a perspicuous paraphrase of it and not any contradiction to the rational though it agree not to the literal notion of it So verse 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he turn not they read in the second person plural by way of paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if ye turn not and so the Latine and Arabick and Aethiopick In this place Aben-Ezra's gloss may deserve to be remembred who applies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he return not to God referring to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. return thou on high that as that belonged to Gods ascending the throne of judgment standing up to exert his vindicative justice so his not returning here should signifie his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his not appearing in this manner in vengeance V. 9. Come to an end How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred both for the notion and sense will deserve to be considered The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complevit finivit used sometimes for good sometimes for ill must here be in the latter sense and then must be rendred either filled up simply or else destroyed or consumed In the former sense the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it be accomplisht or filled up and so the Syriack and Aethiopick but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeing in signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruxit let it be destroyed and so the Latine consumetur shall be consumed and both these may well have place being one consequent to the other when iniquity is filled up when 't is come to the full measure attained its end saith the Arabick then Gods judgments come it shall be destroyed But the Interlinear have another-understanding of it Consumet malum impios Evil shall consume the wicked and in consent therewith Abu Walid observes the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be used transitively sometimes and instanceth in this place giving it the notion of excidere and consumere as well as perficere And this rendring may deserve to be preferred before either of the former Now for the tense it is certainly in the future and not in the Imperative mood yet those two are so promiscuously taken the one for the other that the Interpreters for the most part render it in the Imperative let it be The thing from thence observable is that in Sacred style especially in the Prophetick Dialect the use of the Imperative mood must not be always thought to denote a wish or when it is of ill to be a curse but only a prediction And this may be of use frequently in Interpreting this Book of Psalms wherein those many passages which in sound pass for wishes of ill or curses are but predictions of the ills that shall befall wicked men To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here annexed the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now either as an expletive or to denote the approach of the destruction spoken of V. 13. Arrows against the persecutors The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying two things to persecute and to be set on fire see note on Psal 10. a. the LXXII renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine by ardentibus and so the Syriack and the rest seems to take it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ferbuit ebullivit But the Chaldee restrain it to the other notion of persecuting by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteous he will make his arrows against the persecutors of the righteous And this may probably enough be resolved on as the sense of the place And yet the words are capable of a yet farther rendring thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sagittas suas fecit in ardentes or in persequentes he hath made his arrows for burning or persecuting ones as that signifies he hath made his arrows burning or pursuing arrows Thus the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may either be a pleonasm as it is not unusual or rather may serve to help the construction of the verb with a double accusative as it doth Exod. 27.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Vessels thereof thou shalt make brass So Abu Walid thinks and renders it he maketh his arrows bright the Jewish-Arabick Translator swiftly pursuing persecuting arrows And thus burning arrows as burning darts may well signifie sharp and terrible arrows which yet being but made or ordained or in the present in fieri in making or ordaining and not yet shot or sent out of the bow as terrible as they are they still denote Gods sparing a little longer mean-while preparing for it and giving fair treatable warnings of what will come at last if they reform not The Eighth PSALM TO the chief Musitian upon Gittith A Psalm of David Paraphrase The eighth Psalm was composed by David for the magnifying of Gods wonderful goodness as more general in the fabrick of the world and his dignations to mankind in making him Lord of that grâ— work of his so more particular to himself in using him as his instrument to discomfit Goliah of Gath the proud â—oasting Gyant
to be meant by that phrase men of the sons as that signifies a spurious offspring whose father is not known as generally 't is observable of any gyant in Scripture that he hath no other extraction taken notice of but either that he is a son or of the sons of the gyant 1 Chron. 20.4 and 6. or a brother of such a man as of Goliah v. 5. somewhat like this we find ii Sam. 21.16 where Ishbibenoh is said to be of the sons of the gyant and in the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the sons of the strong man without naming any father And it is not improbable that the name it self Ishbibenob was a light variation from that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of the sons as a known title for a gyant And if this be appliable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labben here then it may signifie the Gyant of Gath Goliah and give ground of conjecture either that this Psalm was composed though long after in remembrance of or reflexion on Goliah his death as the Chaldee v. 5. and Kimchi who is not of this mind for Labben doth yet acknowledge the matter of the Psalm to agree to Goliah or else was set to the tune of one that had been composed on that subject for so Kimchi as was said among their known tunes names Alamoth for one which sure refers to this place Besides this one farther interpretation there is of which the word may be deemed capable and that concurring to the same end to determine Goliah the person here referred to For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew and Chaldee signifies inter or in medio between or in the middle and may fitly denote a Champion or Combatant that stands forth and is in the middle to challenge the enemy So 1 Sam. 17.4 when Goliah comes out to challenge the Israelitish host it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vir intermedius saith the Interlinear a man or one in the midst came out from the Camp of the Philistims and the Chaldee in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strong man or gyant or champion from among them And many like passages there are in Authors of combatants standing forth betwixt the Camps So he whom Manlius Torquatus killed in Livie l. 7. This Homer expresses in like style by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. saith Eustathius p. 291. l. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betwixt the two Armies which saith he after Homers time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they express by one word which signifies between the Armies and is saith he afterward more fully described by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was a little plain or field about them Agreeable to which is our style of duellers challenging to the field And in reference to this it may possibly be that Goliah should be here noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man between i. e. the Champion And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death of this here called Labben will be no more than the plainer words express 1 Sam. 17.51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that their strong man or champion was slain or dead which the LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their mighty man as v. 4. they rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man between and the Syriack and the Arabick their gyant Of him then this title may be understood and the Psalm either have been composed for some anniversary commemoration of his death or else set to the tune of some that was thus composed But this is but conjecture in a matter of great uncertainty V. 3. Shall fall The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is military being spoken of enemies in war and it refers to those that either faint in a march or are wounded in a battel or especially that in flight meet with gall-traps in their way and so are galled and lamed rendred unable to go forward and so fall and become liable to all the ill chances of pursuits and as here are overtaken and perish in the fall And thus 't is by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being lightly varied from this impingent stumble or light on any gall-trap or other sort of scandall But the LXXII both here and in most other places render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being weak and so the Latine infirmabuntur and the Arabick and Aethiopick all to the same sense meaning no other then this of being galled and so made unfit for progress See Psal 27.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were weak or wounded or galled in their March and then they fell as a consequent of it And thus must it be rendred here not falling but being gall'd and lame praecedent to falling And so in St. Paul Rom. 14.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offended and made weak are in the same sense for him that is gall'd and discouraged or hindred in his Christian course See note on 1 Cor. 8. b. V. 6. Destructions The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vastatus est hath many nouns derived from it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desolation destruction and also a fight or war 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sword and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a souldier And accordingly the LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swords and so the Syriack and Latine the Arabick read it weapons and the Chaldee paraphrase it by armies and Castles But the ordinary rendring is to be preferred though the other need not be despised and so the sense will be that the Philistims destructions are completed to the uttermost as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end by which the LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is duly translated 1 Thess 2.16 and then that which follows and thou hast destroyed Cities must not be applyed to the enemy in the beginning of the verse but to the God of Israel who destroyed them And thus the Jewish-Arabick translator applyes it The enemies Countrey desolation hath fully seised on made a full end of it The People of their Cities thou hast cut off till or so that their memory is utterly perished In the end of the verse where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them the LXXII it seems read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a noise or tumult and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a sound and so the Latine and Arabick and Aethiopick after them But the Chaldee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from them and the Syriack leave it out as redundant being conteined in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their memoriall precedent V. 7. But the Lord. The rendring of this Verse is best learnt from the Chaldee who make three parts of it 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. literally And the Lord for ever they render The word of the Lord for ever
meant to express more fully they imagine evil meditate evil i. e. evil and nothing else have no kind of check in so doing V. 7. Cursing The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to swear and sometimes to forswear but so to swear as was usual among the Jews with imprecation joyned with it as when Matth. 26.74 't is said of Peter that he cursed and sware i. e. sware with an imprecation praying for evil against themselves in case they sware false And in this sense the Noun is here taken for that oath with imprecation and being rendred cursing it is not malediction or exâ—oration of others but of himself in case he performed not his oath and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceit joyned with it which the LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitterness as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies that and the rather because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following was sufficient to express deceit denotes the perjury and so really imprecating all curses on themselves which in order to gaining to themselves and oppressing of others they are without any regret frequently guilty of V. 7. Vanity The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only sorrow and hard travail or labour from whence the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here but also violence rapine injury iniquity Joh 11.14 Prov. 30.20 and Psal 5.5 and so 't is to be rendred in this place and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood in that notion wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked doth come from it meaning primarily him that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferre injures oppresses any other See Matth. 5.39 Note g. V. 8. Villages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Court open without walls signifies also a Village as that differs from a walled Town and City and so also any place without dwelling or building in it a field c. and in Arabick green grass and so Psal 103.15 the life of a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the herb or gâ—â—ss And this is more proper for the turn in this place speaking of ambushes or laying of wait for which the Villages in our ordinary use of the word for little Towns are not so commodious as the green grass wherein one may lie and be hid or the fields which are far from any houses The LXXII read here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the rich reading as 't is most probable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the change of two letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into others of a near sound with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 8. Privily set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hide or lay up in secret but withal to watch or insidiously to lay wait So Prov. 1.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it let us lay wait for blood So Psal 56.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render they hide themselves but the sense directs to this end of hiding to lay wait And so here undoubtedly it signifies as both the antecedents and consequents demonstrate The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Latine and Syriack noting the intentness of his looking or watching as for a spoil or prey the Arabick shall look upon or observe and so belong to the same sense which the Chaldee more fully express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insidiabitur lie in ambush or secretly observe V. 10. He croucheth This passage may a while deserve to be examined as it lies in the antient interpreters And 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comminnit contrivit the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conteret and the interlinear atteret but both seem to use it in the reciprocal sense But t is possible it should be rendered transitively and he teareth him in pieces and so connect and be joyned with the end of the former verse as the expression of Lion-like cunning and cruelty there described thus he catcheth the poor by drawing him into his nâ—t and rends him into the smallest pieces Thus the LXXII seem to have understood it rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall humble as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humiliavit him i. e. the poor and joyning it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his net in the former verse and the Syriack leave it out as being before sufficiently exprest by catching him in his net whereas they that with the Chaldee set it at the beginning of this tenth verse do 1. omit the copulative ו unrendred or turn it into a jod 2. understand it in the neutral sense he croucheth as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which indeed may be so taken but is not received by the Chaldee or Interlinear the chief fautors of that interpretation both which take it in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conterit 3. are fain to insert a ו copulative before the next word and render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and humbled himself All which are removed and the matter laid clear and current in this uniting and rendring of it he doth catch the poor by drawing him into his net and teareth him in pieces And then the tenth verse will be perspicuous also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall stoop so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curvatus est most properly signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fall thus the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall stoop and fall and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be humbled and fall and the Latine inclinabit cadet he shall bend himself and fall and so the Arabick and Aethiopick and so the similitude with the Lion enclines it who lies down is couchant or as in the Apologue in Horace Ep. l. 1.1 feins himself sick Vulpes aegrâ—to cauta Leoni Respondit tua me vestigia terrent Omnia te advorsum spectantia nulla retrorsum by that means to secure himself of his prey or to fit him to seize on it So saith the Jewish Arabick Translator This is a description of the fashion of a Lion for when he means to leap he first coucheth that he may gather himself together then he rouzeth himself and puts out his strength till he tear his prey therefore when he speaketh thee fair beware of him for this is but his deceit Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prevail or that he may prevail over the poor The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his prevailing ever the poor and so the Latine and Arabick and Aethiopick and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie to be strong and that comparatively stronger than another so Gen. 26.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art stronger than I the Chaldee expound it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to overcome to prevail over another And thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally expounded by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all words of prevailing and overcoming And then the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems best to be rendred by pro or propter or ad so 't is acknowledged to signifie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXXII is frequently taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the end for which he coucheth and falls that as the couchant Lyon lies still and then rouseth himself when his prâ—y comes into his reach and so seâ—ses upon it so he by the like art of humility and secrecy may break forth upon the poor man and devour him The Syriack here have a way by themselves after he shall be humbled and fall wherein they follow the LXXII they read instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diseases and sorrows are in his bones questionless respecting that of the Lion exprest by the Apologue in Horace in feigning himself sick that he may by that means obtain his prey And so this serves to confirm this interpretation which yet without that help is cohaerent and facile in every part whereas our ordinary rendring joyneth the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall with the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor and though the margin reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two words and the interlinear render it congregatio attritorum the army or congregation of afflicted ones yet neither any of the antient interpreters acknowledge that reading nor can there be place for it here this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being used twice more in this Psalm though no where else to signifie the poor v. 8. and 14. It is more reasonably suggested in favour of that interpretation that it is an elegance both in Hebrew and Arabick to use the verb singular with the nominative plural especially when the verb is placed first as here it is and therefore I acknowledge that to be no objection against the ordinary rendring in case the former of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be of no force Of which as of a conjecture only the Reader may pass his judgment And if he shall prefer the ordinary rendring then the main difficulty will be in the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 1. the ו will not be barely either conversivum or copulative but as Eben-Ezra oft compares it to the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting the consequence of one thing to another so as to imply that or untill and so 't will be rendred he humbleth himself and the poor fall or that or untill the poor fall Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that may be rendred assaults So Abu-Walid saith it is here a Noun signifying contention or assault and applyes this notion to it in other places of Scripture and in the Mishnaioth and so doth Kimchi in his Radices and in his commentary on this Psalm he puts both together strength and contention rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the strength of his contention and warlike assaults But then thus also it will be as well applyable to the other interpretation which understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the assailant he falleth with his fierce assaults 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding the praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the poor and in this sence Abu-Walid compares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fall and to fall on in sence of assault V. 15. Seek till thou find none To be sought and not be found signifies proverbially that which is lost or destroyed utterly So Psal 37.36 I sought him but he could not be found is but another phrase to signifie what went before he passed away and loe he was not So Job 20.8 he shall flee away as a dream and shall not be found all one with He shall perish for ever they shall say where is he v. 7. So Ezek. 27.21 though thou be sought for yet shalt thou never be found again So Rev. 16.20 the mountains were not found i. e. they were destroyed So Chap. 18.21 Babylon shall be thrown down and shall be found no more at all So Psal 69.20 I looked for comforters but I found none to express a heavy disconsolate condition So Jer. 1.20 the sins of Judah shall be sought for and shall not be found is a prophetical expression to note the taking away of sin viz. by pardon and remission which is the blotting them out for so it follows for I will pardon them c. And here it is taken in the same manner not for the pardoning but destroying and so best connects with breaking the arm of the wicked destroying him and his oppressions together precedent and the heathens perishing out of the Land v. 16. The Chaldee more fully express it Let their impiety be sought for and not found and so the LXXII and the Latine and the Arabick his sin shall be sought and he shall not be found because of it Other like phrases there are As Psal 28.5 thou shalt destroy or pull them down and not build them up They shall fall and not be able to stand Shall lye down and not rise and the like V. 16. Heathens What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations or heathen signifies in this place is manifest by the former verses especially the fifteenth immediately foregoing where the subject of the discourse is the wicked and evil man who as there they are to be broken and sought and not found so here of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is said that they shall perish 'T is therefore to be resolved that the nations or heathen are here as in many other places of the Psalmist the wicked men among the Jews and not only the Idolatrous Gentiles so called So Psal 59.5 Awake to visit the nations or heathen i. e. the wicked transgressors in the end of the verse those of the Jewish nation sent by Saul to slay David So v. 8. thou shalt have all the heathen in derision speaking of the same men That the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parallel to this signifies not the Gentile Nations onely but sometimes when the context enforceth peculiarly the Jews see Annot. on Matt. 24.e. and proportionably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heathen is used for a desperate obstinate sinner Matt. 18.17 The Eleventh PSALM TO the chief Musitian a Psalm of David Paraphrase The Eleventh Psalm is a declaration of Davids full confidence in God in despight of all discouragements and was by him composed and committed to the prefect of his Quire 1. In the Lord put I my trust how say ye then to my soul flee as a bird to your mountain Paraphrase 1. My full trust and confidence is in God not in any strength or preparations of my own and therefore their advice is very unreasonable that as in a state of destitution and despair counsel me to retire to some remote place of solitude for fear of mine enemies forces
I said or again my soul thou hast said to the Saints What Saints he speaks of he specifies in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who they i. e. by an Hebraisme they who are on the earth Then regularly follows in construction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the excellent Gods chosen people dignified and advanced by him To the Saints and to these I said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all my delight is in them To the first part of this interpretation the LXXII accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Saints that are in the earth only they add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they saw to be a pleonâ—sine and unsignificant and thereby more distinctly connect it to the foregoing words thus I said unto the Lord my goodness c. To the Saints on his earth or to his Saints on the earth c. One speech apportion'd to the Lord that of an humble reflection on himself another to the Saints of the Lord favouring of charity and kindness to them But for the latter part of the verse the LXXII seem to have read it otherwise not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the excellent but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil he magnified as the word is used Isa 42.21 for so they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applying it to God he hath magnified all his pleasures as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his not my pleasures in them But the Chaldee and the Syriack agree to the vulgar reading throughout and so the sense and context require The Jewish Arabick translator would have the words of these two verses thus distinguished I said to the Lord thou art my Lord not unto you or from you said I to the Saints c. i. e. my good is not from you but from the Lord. V. 4. Sorrows In what notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken is uncertain among the antient interpreters From the two notions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one for doluit to grieue the other for elaboravit to labour or form or make any thing there are two significations of the Noun the first for sorrow or pain and in that sense the LXXII here take it rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their weaknesses and the Latine infirmitates in the notion of weakness for sickness or pain and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the same sense the Arabick their pains The second for an Idol or Image so Hos 8.4 their silver and gold they have made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 images the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idols So 2 Sam. 5.21 and Mich. 1.7 And thus the Chaldee understand it here and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Idols And this is most agreeable to what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either let them hasten a contrary way or after another i. e. another God for which the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterward for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another or else meaning by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hastening after these following or worshipping of Idols which sure refers to their idol-worship or in another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Kal to endow or send gifts or presents see Kimchi in Radic for so to endow another is in the prophetick stile to marry the daughter of a strange God Mal. 2.11 and by that means to be brought to their Idol sacrifices Num. 25.2 And to give gifts to another is in like manner to present the false Gods as Ezech. xvi 18. thou tookest thy broidred garments and coveredst them the idols v. 17. thou hast set mine oyl and incense before them my meat also c. and so to this fitly connects their drink-offerings will I not offer and so doth also the not taking their names into his lips viz. as that literally signifies the avoiding the names of false Deities and substituting as the Jews did words of detestation in stead of them or else not swearing by them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take the name signifies to swear by it in the third Commandment Exod. 20.7 and Deut. 5.20 and so Psal 24.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take his soul is to swear by his soul and Psal 50.16 and takest my covenant into thy mouth the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and swearest by my name and remembrest my covenant But Abu Walid prefers the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for hastening and so doth Kimchi also in his Comment on this place though in his roots he reject it V 5. Cup The frequent and proverbial use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cup or pot among the Hebrews may here deserve to be taken notice of It signifies by metaphor any thing that befalls any man good or bad So Matt. 20.22 Can ye drink the Cup that I shall drink of i. e. indure the afflicted condition that expects me and so c. 26.39 Let this Cup pass from me i. e. the sorrow that was then approaching For as those that are of the same family or at the same table drink of the same Cup the wine in the pot or cup is distributed among them and every one hath his part or portion of it one the top another the middle another the bottom of it and if there be any bitter mixture in the cup as in the myrrhate wine then he that drinks the bottom is said to suck out the dregs of that cup so in the distributions and dispensations of Gods providence every man hath his portion either sweet or bitter and this from this analogy is called the portion of his cup that part which in the distribution comes to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Apollinarius the lot or part or portion of his cup. So Psal 11.6 See note d. And thus it is most fitly joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portion of mine inheritance or division from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divisit i. e. of any possession or land divided among many distributed in like manner as the cup among the guests every one his portion And thus doth David raised by God to be the King of the Jews that people to whom God had in a special manner revealed himself and by whom he was worshipped very fitly say that God in opposition to the many false heathen gods was the portion of his division worshipt by that people over whom he was King As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows in the end of the verse it is best rendred thou holdest my lot meaning thereby thou givest me mine inheritance the portion of worldly wealth and greatness that I have comes all from thee For the old way of sortition was by staves or rods as appears by the choise of the tribe of Levi to the service of the altar Numb 17.2 Take of every one of them a
inimicis tuis to wit from thine enemies thus rendring the beginning of the next verse And the Aethiopick differs from all Deliver my soul from the Lance for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wicked reading perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Arabick signifies a dart or lance thy sword be upon the enemies of thy hand joyning with it as the Arabick did the beginning of the next verse In this variety there may be place of conjecture and then it will not be improbable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy sword should here be considered as the instrument of his deliverance and so joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliver me thus by thy sword deliver or rescue me from the wicked This perfectly agrees to the context where the enemy as a hungry Lion is ready to seize on David as his prey if some valiant champion with his sword in his hand do not arise and out-run and trip up his heels and so rescue him out of his hands And for this David hath none to rely on but God and therefore to him he cries that he will thus speedily interpose and deliver him V. 14. Thy hand By the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note m. in the former verse 't will not be difficult to resolve of the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here There that being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliver me was to be rendred gladio tuo with thy sword and in the same manner will this here deliver me by thy hand just as v. 7. God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saviour or he that delivereth and saveth by his right hand And this perhaps to be connected with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the sword by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby two things are put severally to signifie but one sword and hand to signifie a drawn sword which is fit for such a present rescue as David now stands in need of There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wicked here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the men in the next words specifying what men he means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of the age i. e. worldly men and those described largely and poetically in the insuing words to the end of the verse to be such as have all things to their will are very plentiful and prosperous they and their posterity In their description 1. occurs their having their portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vitis this the Chaldee renders in life eternal but the LXXII and so the Syriack and Arabick and Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in this life of theirs and so 't is certain the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being no singular signifies life simply 2. Follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou shalt fill their belly with thy good things so in sense it may be rendred or from thy hidden things i. e. thy treasury for from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay up or keep is the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. any thing that is thus laid up or kept 2. a treasury wherein 't is laid up In the latter sense it must be rendred from thy treasury in the former with thy good things i. e. with all the wealth of this world that God bestows on any As when we are bid not to lay up our treasures upon earth Mat. vi the meaning is clear not to lay up our goods there of which the several sorts are there pointed at by the moths corrupting and the rust and the thieves breaking and stealing but by works of mercy to lay up our goods in Heaven bestowing them on God and the poor for Gods sake And these in the parable of the rich man in the Gospel are thus styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his portion of good things which he received in this life and proportionably here is their having their portion in this life and their being filled with good things or treasure So the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy hiding of good or hidden good the Syriack and Arabick with thy treasures but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more literally and so the Latine absconditis tuis with thy hidden things but none have thought fit to put both hidden and treasures either of them signifying the other and both of them those things that in the world are accounted good and so are laid up and kept by the men of the world 3. 'T is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have plenty of children so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to abound with any thing not as the Chaldee and Syriack and Arabick are rendred their children are filled but as in the Hebrew so in the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they abound in children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are filled with children saturati sunt filiis saith the Latine which it seems was antiently miswritten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Swines-flesh and so followed by the Arabick Translation and by the Roman Psalter and so found in Arnobius and others of the antients from that mistake of the amanuensis What follows of their leaving the residue or remainder so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies of their substance to their babes is but a farther expression of their abundance having such plenty for themselves that they have much to spare which yet they dispense not in any part to those that want but reserve it all for their posterity and so this is another part of the character of the worldly great and rich man Lazarus at his door might not have so much as the crums that fall from this rich mans Table V. 15. Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems best to be rendred here by or through righteousness per justitiam saith Castellio as by the condition on which he may expect the return of Gods mercy here or the eternal vision of him hereafter which saith the Apostle no man shall attain to without peace and holiness parts of this justice or righteousness As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the verse it is diversly rendred by the antient interpreters For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy faith but the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Latine and Arabick thy glory and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of thy countenance But the difficulty is to what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in evigilando at the awaking shall belong The Chaldee apply it to David when I shall awake I shall be satisfied with the glory of thy countenance and so it hath truth in respect of the resurrection of the just and that not unfitly opposed to the abundance of the worldly men v. 14. in this life But all the other interpreters agree in applying it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at
of Christ and sometimes coming in clouds see Mat. 24. note b. and 2 Thess 2. note b. and 2 Pet. i. e. and as Psal 96.13 Gods judgments are exprest by he cometh he cometh and Psal 97.5 by the presence of the Lord and many the like so here we have the representation of a gloâ—iouâ— and â—errible coming of God bowing the heavens and coming inclosed with a dark cloud v. 11. as being invisible riding on a cherub or Angel v. 10. all Gods apâ—s being by Angels and this in a tempestuouâ— manner haile thunder and lightning v. 12 13 14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrice repeated coals of fire thereby representing the bolt or thunder-shaft which is with great fitness thus exprest poetically as the lightning by brightness the congealed moisture of the cloud by haile which in those countries accompanied thunder as rain does with us Exod. 9.23 so that missile shot out of the cloud with so much terror both of noise and splendor what is it but the earthy sâ—lphâ—reous part made up of the same ingredients as a fiery cinder among us and all this to denote the terribleness of it and lastâ— after the manner of his destroying of the Aegyptians by drying up the channels of the Sea that deep whereon the earth is oft said to be founded and so ingaging them in it and then bringing the waters upon them to the overwhelming them all and all this but preparatory to Davids deliverance which follows v. 17. V. 14. Shott out The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to multiply and to shoot oâ— daâ—â— In the latter sense 't is Gen. 49.23 the archâ—s grieved him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shot at him And thus by the comparison here made between arrows and lightning we may conclude it to signifie Yet the antient â—nterpreters generally render it in the former notion The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many lightnings the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he multiplyed lightnings and so the Syriack and Vulgar Latine and Arabick and Aethiopick from them and so also the Interlinear multiplicavit and Castellio crâ—bris fulgoribus with frequent lightnings and onely our English seems to have pitched on the right rendring it cast forth in the old and shot forth in the new translation V. 20. Cleanness What is here meant by the cleanness of Davids hands to which he here pretends may to some seem difficult especially when so many other expressions are added to it keeping Gods ways indefinitely not wickedly departing from him v. 21. having all Gods judgments before him and not putting away his statutes v. 22. being upright before him and keeping himself from his iniquity v. 23. and again righteousness and cleanness of hands in his eye-sight v. 24. when yet if we consider the series of the history this Psalm 2 Sam. 22. was indited after the commission of those great sins of Adultery with Vriahs Wife making him drunk contriving his death and these lived in a long space at least a twelve moneth before Nathan came to him from God and brought him to repentance which as it was a conjunction of many known deliberate wilful sins and a long course and stay in them so no doubt it could not be reconcileable with Gods favour whilst unrepented of nor consequently with that uprightness in Gods sight which here is spoken of With that indeed many sins of weakness or suddain surreption for which his heart presently smites him such as that of numbring the people might be competible as being but the spots of sons such as God is favourably pleased to pardon in his sons and sincere servants but for these wasting wilful sins which have none of that excuse of weakness at the time of Commission nor that instant smiting of the heart humiliation and confession and change and sacrifice to allay the poyson of them but accumulation of more one on the back of the other and a long continuance in them these are not of that sort they exclude from the favour of God as long as they remain unreformed For the answering of this therefore it must be remembred 1. That Repentance when sincere restores to the favour of God and David was now in that state at and long before the time of inditing that Psalm supposing it to be composed by him after the quieting of Absaloms rebellion as the series of the story sets it 2 Sam. 22. and then be his sins as red as scarlet God hath made them as white as snow Gods pardon and acceptance sets him right again and that may be his ground of confidence in thus mentioning the cleanness of his hands viz. such as now was restored to him by repentance 2. As general affirmations have frequently some one or perhaps more exceptions which yet comparatively and in balance with the contrary are not considered so his profession of Vniversal uprightness here is to be interpreted with this exception of that matter of Vriah according to that style of Scripture which saith of him that he did that which was right in the eyes of the Lord and turned not aside from any thing that he commanded him all the dayes of his life save onely in the matter of Uriah the Hittite which though it were very foule yet was not fit to prejudice the universal uprightness of all the rest of his life and so is not named here in the Psalm but must as an implicite exception be from that passage in the Kings fetcht to give the true importance of these phrases which in sound pretend to Vniversal Vprighâ—ness and sincerity but must be taken with this allowance except or save only in that one matter V. 23. Iniquity For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from mine iniquity Which the LXXII and Latine and Arabick and Aethiopick follow the Chaldee seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from iniquities in the plural for so they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from debts or faults and so the Syriack also But the Vulgar reading need not be parted with being in sense the same I kept my self from mine iniquity i. e. from my falling into any such V. 29. Leaped In this 29. v. where the Hebrew read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will run through a troop the Chaldee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will multiply armies but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall be delivered from temptation both no doubt by way of Paraphrase not literal rendring In the end of the verse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look signifies both a wall from whence to look and observe the approach of enemies and also a watch-tower or fort from the same ground Thus wall among us being lightly deduced from vallum signifies also a fort Colwal the fort on the hill because generally when walls are thus built in war there are some such forts erected on them To this is joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from
is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies two things 1. to incline or decline and 2. to stretch out extend distend But how in either of these notions it shall be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here it will not be easie to judge The LXXII render it in the former notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they bow'd down evil things on thee and the Latine declinaverunt in te mala and the Syriack seems to accord rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Arabick they bow'd down If this be the notion of the word then it will best be rendred they wrested or perverted evil things against thee as Exod. 23.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to decline and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pervert is used and again v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not pervert i. e. by perverting or distorting thy words framed accusations calumnies which are stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil or wicked words or things Matth. 5.2 against thee In the second notion it is ordinarily applied to lines and curtains and then to spread evil against any may be a phrase taken from the spreading of nets as Psal 140.5 they spread a net with cords for the insnaring of any But the Chaldee which render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies first to beat out and compress and thence to machinate contrive or forge in the brain in which sense it best agrees with imagining that follows make it probable to be taken from the Metallists who beat out and so extend or distend their metals and so frame them into any fashion from whence by an easie metaphor it may be drawn to that of designing or forging any evil against another V. 11. Make them turn their backs That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a shoulder or shoulder-blade there is no question Scapula that part of the body which from the neck reacheth on both sides before and behind to the arm But what the meaning is here of the Poetical phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt set them a shoulder is not so easie to resolve The Chaldee reads it Thou hast set them to thy people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one shoulder The sense of it seems to be best fetcht from that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thy strings from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nervous a bow-string Psal 9.2 The LXXII seem not to have understood it rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy remainders as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reliquus fuit But sure it signifies the strings of a bow as the instrument of shooting or wounding and then whether we joyn that to the precedent words Thou shalt set them a shoulder for thy bow-strings or to the subsequent words Thou shalt set them a shoulder with thy bow-strings thou shalt prepare against the face of them the latter part must have some influence on the former and then either way the setting them a shoulder will be either the setting them in aray drawing them up in a full and fair battalio that so his arrows may freely play upon them which in the end of the verse are said to be prepared against the face of them or to the same sense thou shalt make them as one neck so the Jewish Arab. renders it for slaughter Somewhat parallel to this we have Hos 6.9 where it is said of the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they killed shoulder-wise or by the shoulder The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one shoulder in the same words as here they use to expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shoulder which shews it to be a proverbial form to signifie sure and uniform slaughter This the learned Castellio saw and paraphrastically but very significantly exprest Nam tu eis pro scopo collocatis rectâ in eos tuis nervis collineabis For thou shalt set them as thy butt or mark and with thine arrows aim straight at them And this sure is the perspicuous meaning of this dark place For the Souldier in procinctu both in the antient and modern wars was and is wont to oppose only the shoulder to the enemy that being the most commodious posture both for defence and offence Thus the Phalanx was drawn up thus our stand of Pikes are accustomed to charge thus the Archers draw the bows the Musketiers give fire so the Swordmen receive the enemy covering the left shoulder with the buckler and they that use no buckler yet stand upon a guard of like nature and hold it for a rule never to leave open the whole body to the opposite All which gives the account clearly why the phrase of setting them a shoulder is here used because that was the military posture Abu Walid interprets it thou shalt set them as one side or on one side viz. to deal with them all alike comparing the use of it here with that in Hoseah c. 6.9 The Twenty Second PSALM TO the chief Musitian upon Aiieleth Shahar A Psalm of David Paraphrase The Twenty Second Psalm was composed by David on occasion of his own flying from his persecutors and the calamities that befell him at that time and belongs mystically to the Crucifixion of Christ and was therein most literally fulfilled in several passages see Matth. 27.35.43 and was by Christ recited upon the Cross either all or at least some part of it Matth. 27.46 The Psalm thus composed by David was committed to the Praefect of his Musick 1. My God my God why hast thou forsaken me why art thou so far from helping me and from the words of my roaring Paraphrase 1. O my God O my God I am forsaken by thee mine enemies prevail against me and all my loudest and most importunate cryes to thee for help bring me no relief How long wilt thou thus leave me to this state of destitution I beseech thee at length to look upon me This was farther completed in Christ upon the Cross when his Divine Nature suspended the exercise of his omnipotence so far as to deliver up his body to that reproachful death and real separation from his Soul Matth. 27.46 2. O my God I cry in the day time but thou hearest not and in the night season and am not silent Paraphrase 2. O my God I call and cry unto thee continually day and night and thou givest me no redress nor least cessation to my afflictions 3. But thou art holy O thou that inhabitest the praises of Israel Paraphrase 3. Yet am I not discouraged by this I am sure that thou continuest faithful and true such as canst not forget thy promises thou art he that hast and wilt continue to do all wonderfull things for thy people and even when for a time thou permittest them to be opprest by their enemies thou art still most worthy to be magnified and praised by them 4. Our father 's trusted in thee they trusted
of his flight to some place of safety in the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swift as the bind saith the Chaldee it is therefore here set to denote David in time of his flight from his persecutors and the rather because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also a Prince Ezek. 31.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of the Nations Nebuchadnezzar and Ezek. 15.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII the Princes of Moah and so 2 King 24.15 we render the mighty of the land the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Princes and so Isa 61.3 And thus the title belonging primarily to David in time of his persecution it very fitly also belongs to Christ at his Crucifixion he being that Hart and that Prince which was then pursued to death and slaughter'd by the Jews and the Psalm following in many passages more literally belonging to Christ than to David himself in the first completion V. 2. My God In this verse the LXXII their rendring is observable First for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My God my God they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God my God look on me and so the Latine the Arabick and Aethiopick add my in the first place My God my God look upon me the Jewish Arabick my strong God my potent God Here 't is evident as oft in other places that they gave a double signification of the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first as reading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my God and then again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to me which they chose to paraphrase by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look or give heed to me But our Saviours reciting these words upon the Cross is an evidence that this was not the Hebrew reading but only the descant of the LXXII Then in the end of the verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my roarings from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rugivit they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my errors my incogitances as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignoravit peceavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine delictorum meorum of my faults and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my follies and the Arabick in like manner And this is a mistake also But then thirdly where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adverbially as oft it is is literally rendred thus the words of my roaring are far from my help i. e. from helping me the LXXII have followed this construction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words are far from my deliverance or from delivering me and so the Latine and Aethiopick longè à salute mea verba the words are far from my salvation And to this the Chaldee agrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 far from my redemption are the words of my cry and so the learned Schindler renders them as an instance of the adverbial use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 procul â salute meâ verba rugitus mei the words of my roaring are far from my help and Seb. Castellio to the same purpose only continuing the interrogation from the beginning of the verse cur à meis verbis querulis remota salus est why is deliverance removed from my complaining words And thus in all reason are they to be rendred to denote the ineffectualness of his complaints or how little help they brought him The other rendering puts in ו and where the Hebrew hath it not and joyns together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliverance and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words which cannot well joyn in sense whereas this is most simple only understanding the verb are which is seldom exprest in these writers Only one thing may deserve to be added from the Jewish-Arabick who as he concurs in this latter part of the verse my words and my groaning far from my help so he puts the whole verse in form of deprecation not of complaint expressing the interrogation why as usually he doth by the negative Forsake me not so as that my words and my groaning be far from my help and that sure is the adaequate importance of them V. 2. Silent The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies rest or quiet either of the tongue only and then 't is silence or of the whole body And so here it is most probable to be taken to answer the former part of the verse There 't was I cry in the day time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou hearest not and here and in the night repeating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not i. e. there is not any quiet to me i. e. no answer to those prayers of mine which were addrest for quiet or deliverance from my persecutors and therefore the Syriack by way of Paraphrase render it thou attendest not to me and so the Arabick also As for the LXXII their rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latine follows non ad insipientiam mihi and not for folly to me it will be hard either to give any intelligible account of the meaning of it or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being rendred by it unless as Exodus 15.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still as a stone signifies senselessness so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were thought to signifie senselessness and accordingly without care of the sense thus rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by them V. 4. O thou that inhabitest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inhabit signifies also to remain or persevere so Psal 102.13 thou O Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shalt remain or continue for ever And in this sense it will be best taken here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thou remainest or perseverest holy the derelictions in the former verses do not tempt him him to doubt of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the praise of Israel or O thou the praises or which art the praises of Israel i. e. the object of all their praises or yet more simply without the least ellipsis to be supplied But thou remainest holy the praises of Israel The LXXII retain the construction in the latter part reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Latine Laus Israel the praise of Israel and the Arabick the glory of Israel as in Simeons song Luke 2.32 Christ is said to be the glory of thy people Israel in whom they should rejoyce or glory only in the former part they have somewhat varied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But thou dwellest in thy holy place which yet rightly considered is but a Paraphrase of the sense in which we render it for Gods dwelling in heaven is but a phrase to express his faithfulness and mindfulness of his promise his not being changed and that is it which is meant by his persevering holy The Chaldee have a little farther receded but thou art holy who establishest the world for the praises of Israel with reference perhaps to the phansy of the Jews that
the earth Paraphrase 13. And beside this all the comforts of this life are his portion here and his posterity have a greater assurance of prosperity intailed on them than any other 14. The secret of the Lord is among them that fear him and he will shew them his Covenant Paraphrase 14. It is part of the gracious decree and Covenant of God stricken in Christ with all those that truly fear and serve him and endeavour sincerely to do what he commands never to conceal from them the knowledge of his will so far as their practice is concerned in it 15. Mine eyes are ever toward the Lord for he shall pluck my feet out of the net Paraphrase 15. Whatever my streits are I shall not fail to wait and attend on thee confidently assuring my self that thou in thy good time wilt deliver me out of them 16. Turn thee unto me and have mercy upon me for I am desolate and afflicted Paraphrase 16. And now that I am in such a condition I have no other motive to invite thy mercy but my shewing thee that I have need of it All humane aids failing me 't is now thy season to interpose for me 17. The Troubles of my heart are inlarged O bring thou me out of my distresses Paraphrase 17. My anxieties and destitutions daily increase O be thou pleased to deliver me out of them 18. Look upon mine affliction and my pain and forgive all my sins Paraphrase 18. My sins I know they 〈◊〉 that have brought these punishments on me be thou of thine own goodness pleased to pardon the one and remove the other 19. Consider my enemies for they are many and they hate me with cruel hatred Paraphrase 19. My adversaries daily increase and their hatred to me is perfectly causeless let their power and my innocence move thee at length to chastize the one and vindicate the other 20. O keep my soul and deliver me let me not be ashamed for I put my trust in thee Paraphrase 20. Preserve and deliver me out of their hands my confidence is wholly in thee O let me not be disappointed in that hope 21. Let integrity and uprightness preserve me for I waite on thee Paraphrase 21. Let my innocence be supported and defended by thee for I have none else to depend upon Or thy mercy and thy fidelity shall secure me as one that have no other hold and therefore wholly depend and rely on thee that as thou hast promised thou wilt perform for me 22. Redeem Israel O God out of all his troubles Paraphrase 22. And in thy good time deliver all those that rely on thee from all the difficulties that encumber them Annotations on Psal XXV V. 3. Without a cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any falseness perfidiousness violation of oath or league and not simply any kind of transgression but those of lying or falseness The only difficulty is what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is joyned with it an adverbe from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inanis or vacuus vain empty or void It is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latine supervacuè in vain or to no purpose and it ordinarily belongs to those that do any thing and receive no reward or advantage by it So Gen. 31.42 Surely thou hadst sent me away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it empty the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without any reward for all my labour So Exod. 23.15 thou shalt not appear before me i. e. before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 empty without some present to offer him So 1 Sam. 5.3 if ye send the Ark send it not empty i. e. without some presents to accompany it And thus it seems to signifie here being applyed to the false perfidious persons that had violated their faith to David Those if they were frustrated in their mischievous designs if they prospered not should be perfidious without any reward and so be put to shame rendred ridiculous thereby as those that are disappointed of their expectations and so that is the meaning of the phrase V. 14. The secret The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the secret is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latine firmamentum the firmament or foundation by the Arabick the strength all either reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a foundation or else supposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a primitive to be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundavit But the Chaldee reads it in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the secret which signifying a thought also or counsel or consultation the Syriack read it to no ill sense The thought of the Lord is of them that fear him as thought signifies care or consultation and sollicitude for or about any thing and so the thought of God his careful providing all that is wanting for them In the notion of a counsel or consultation we have it Gen. 49.6 My soul come not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into their secret i. e. into the consultations of those brethren in iniquity And either this notion or that for a secret may most fitly be retein'd in this place If it be the secret then 't will be answerable to the shewing or revealing that follows in the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is thus literally to be rendred and his Covenant is to declare viz. his secrets to them So the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his Covenant of declaring or to declare to them and the Latine Testamentum ejus ut manifestetur iis and his Testament or Covenant is that it i. e. the secret preceding be revealed to them i. e. it is part of Gods Covenant with his faithful to reveal his will to them and not to keep it secret so that they may know it and practice it which without knowing they cannot do See Deut. 30.11 And to this sense the Aethiopick paraphrase it his law shall teach them And this is no incommodious sense of these words But then considering that this of the Psalms is a Poetical writing in which trajections are not unusual or strange it may I suppose yet be more probable that there should be place here for such an easie trajection as we observed Psal 2.11 and so the whole verse lie in construction thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is the counsel or secret of the Lord and his Covenant to them that fear him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad notificandum iis to declare to them or reveal or let them know i. e. to reveal his will unto them viz. that part of his will which is so oft mentioned in this Psalm v. 4 5.8 9 10 12. and that which alone is useful for us to know his will or Commandments wherein we are to walk if ever we hope to be accepted by him And this I suppose to be the fullest and clearest rendering of these words which
in the next verse publishing and telling of all his wondrous works in order to which going about the Altar was adapted praising of God or praying to him In reference to this custom of the Priests going about the Altar it is that the LXXII Psal 27.6 have these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I compast and sacrificed in his Tabernacle a sacrifice of shouting and the Arabick reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walk about to perambulate rendred by the Latine lustravi so compassing as in a lustration The truth is the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place signifies round about me and so is most rightly rendered by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they seem rather to have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I compassed Yet is that mis-rendering of theirs founded in this custome of the Priests going round the Altar in time of his oblation And then it being this custom of the Priests washing before his officiating from whence came the custom of the peoples washing before Prayers the whole verse must thus be understood with reference to the Priests practice who first washt his hands and then offered sacrifice and in offering encompast the Altar In proportion whereto David willing to express his coming with a pure heart to pray to God doth it by this similitude of a Priest that as a Priest washes his hands and then offers oblation so had he constantly joyned purity and devotion together which still belong to the two things mentioned v. 1. and again v. 3. as the qualifications to fit him for Gods patronage The washing hands in innocency being perfectly all one with walking innocently v. 1. walking in thy truth v. 3. as his Compassing Gods Altar i. e. offering up his prayer in a pious hope and reliance on God is equivalent with trusting in him v. 1. and having Gods loving-kindness before his eyes v. 3. And so still the decorum is observed throughout the Psalm and concludes it again But as for me I will walk innocently v. 11. there is the former My foot standeth in an even place v. 12. and so steady firm to signifie the stability of his hope there is the latter V. 8. Habitation The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitation from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dwell is here by the LXXII rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comliness misreading it as some think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by inverting the letters In another place they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cloud Zach. 2.13 as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that so signifies But ◠Sam. 2.29 they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eye as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculus And so probably they took it here the eye signifying also the aspect wherein consists the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or comeliness of any living thing The Syriack here render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministery but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitation The only question can be whether by habitation of thy house be meant Davids inhabiting Gods house as Psal 27.4 One thing have I desired that I may dwell in the house of the Lord or Gods inhabiting it himself And the latter seems most agreeable so as the habitation of thy house be the house which thou inhabitest or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by apposition thy habitation-house as we use in English a mansion-house i. e. a place for daily habitation such as the Temple or Tabernacle was to God having promised to be continually present there Answerable to which is the latter phrase in the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of the Tabernacle of thy glory so 't is literally to be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernacle from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitavit and so the Chaldee reads and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of the Tabernacle of thy glory by glory as formerly meaning the Ark which was placed in the Tabernacle V. 12. In an even place From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectus aequus planus fuit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 planicies a plain or valley So Deut. 3. all the cities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the plain and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then 't is not improbable the word may here be used for the area or atrium the court where the Altar stood and so bear some analogy with the mention of the Altar v. 6. the habitation of thy house c. v. 8. and with the congregation where God is praised in the end of this verse The Twenty Seventh PSALM A Psalm of David Paraphrase The Twenty Seventh Psalm was composed by David in time of his distress wherein placing all his trust and confidence in God he especially expresseth his desire of returning to the participation of Gods publick service 1. The Lord is my light and my salvation whom shall I fear The Lord is the strength of my life of whom shall I be afraid Paraphrase 1. Whatsoever my distresses are I have a God of might who will deliver me out of this dark and forlorn condition will preserve me safe from all the malice of my enemies It were then great folly in me to betray any the least fear or apprehension of the dangers that incompass me 2. When the wicked even mine enemies and my foes came upon me to eat up my flesh they stumbled and fell Paraphrase 2. When ungodly men make their approaches against me very bloodily resolved to devour and destroy me utterly then will God certainly interpose his hand to discomfit and disappoint my sorest enemies and rescue me out of their hands for thus he hither to hath done in my greatest dangers 3. Thought an host should encamp against me my heart shall not fear though war should rise against me in this will I be confident Paraphrase 3. Whatsoever the danger be whether by close siege or by pitcht battail yet have I still my reliance firm in confidence of Gods assistance and relief and that will keep all fear from me 4. One thing have I desired of the Lord that I will seek after that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his Temple Paraphrase 4. There is but one thing that I am much sollicitous for or importunate in my Prayers viz. not that I be setled in my regal throne which he seems not yet to be but that I may have that benefit of peace to partake of Gods publick service in the Assembly and never to be taken off from it to injoy that sweetness and transcendent pleasure and delight of conversing daily and frequently with God and receiving counsel and directions from him in all my doubts The being but for a time deprived of this felicity is indeed matter of some sadness to me from which I daily pray to be released But besides this
with this the name of the Alpes those very high hills seems to have affinity Album saith Festus quod nos dicimus à Graeco quod est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est appellatum Sabini tamen Alpum dixerant unde credi potest nomen Alpium à candore nivium vocitatum The word Album white is from Alphon a Greek word which the Sabines called Alpum whence the name of the Alpes may be believed to come so called from the whiteness of the snow And so the Etymologicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the multitude of the white snow the name of the Alpes is taken Thus in Crete the tops of Mount Ida a very high mountain are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white on the same account saith Theophrastus de hist Plaut l. 4. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the top of them there never wants snow The second thing to be noted of this high hill is the situation of it that it is in Syria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Stephanus Libanus is a mountain of Syria So Strabo l. 16. There are saith he two mountains that inclose Coelo-Syria Libanus and Antilibanus Damascus is in Libanus Zidon in Antilibanus By both these put together we may conclude what is poetically here meant by the mention of Libanus viz. the Kings or chief cities of Syria first slaughtered in great multitudes and then subdued by David 2 Sam. 8.6 With this is joyned Syrion vers 6. another high mountain known also by the name of Hermon and Shenir Deut. 3.9 which Hermon the Sidonians call Syrion and the Ammonites call it Shenir So Cant. 4.8 from the top of Shenir and Hermon From Shenir it is that the Syriac here call it Sinir of this St. Hierome de Loc. Hebr. tells us also as of Lebanon that it was so high a mountain that Snow was to be found on it in the summer and therefore the Chaldee Deut. 3.9 call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mount of snow and so also Cant. 4.8 but here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mountain producing fruit in respect of the great fertility of the valleys which was caused by the snow-water that came down from it The snow of this mountain saith S. Hierome de loc Heb. was carried to Tyre and sold there for the cooling of their wines and was much desired for the deliciousness thereof and in that respect possibly may by the LXXII be here rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beloved and thence by the Latine and Arabick and Aethiopick or rather because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might by them be deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of looking earnestly upon as on ones most beloved from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jeschiron or Jeschuron the title of Israel being by some learned men deduced and convertible into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by transposition of from the middle to the beginning of the word is by the LXXII rendred as Syrion here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beloved Isa 44.2 and Deut. 32.15 This mountain was near unto Libanus Pameadi imminens saith St. Hieroms hanging over the City Pameas or Paneas called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Ptolemee and placed at the root of Libanus And that gives an account of the conjunction of it here with Lebanon and being all one with Hermon and Sion by all which 't is called by the several nations bordering on it the Amorites c. and having on the top of it saith St. Hierome Templum inâ—igne quod ab Ethnicis cultui habetur a famous Temple used for their worship by the Heathens it is here poetically set to denote the heathen nations lying next that mountain on the east of the holy land Hermon mons Amorrhaeorum saith St. Hierome c. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made them leap from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to leap or dance agreeable to Psal 114.4 the mountains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skipped like rams c. the LXXII that render it Psal 114. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaped do yet here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall beat to powder reading it saith the Learned Schindler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in that sense he should have said from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a little more remote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is it which he renders contudit contrivit beating to pâ—wder from Job 40. But to me it seems more probable that they should use this word rather to paraphrase than to translate the Hebrew meaning thereby to signifie the putting those nations to flight dissipating and subduing and so beating them small as when an Army is routed it is beaten to pieces V. 8. Kadesh The wilderness of Kadesh was a â—ast deset in Arabia in part whereof the Israelites wandered so many years that part wherein is the city of Kadesh Of that City it appears by Numb 20.16 that it is situate in the utmost of the borders of the Edomites The wilderness of Zin in which that is v. 1. and â— 27.14 is this wilderness of Kadesh Numb 33.36 Zin which is Kadesh It borders also upon the Moabites and accordingly Jud. 11. from Kadesh the Israelites are said to have sent as to the Edomites v. 17. so to the King of Moab in the end of the verse for his consent to pass through their land and neither of them consenting they went along through the wilderness this wilderness of Kadesh or Zin called also here by the Chaldee Recham and compâ—st the land of Edom and of Moab and pitched on the other side of Arnon the border of Moab v. 18. This wilderness therefore of Kadesh is here very fit to signifie poetically the Kings or people both of the Edomites and Moabites both which were terribly shaken i. e. subdued by him 2 Sam. 8. Moab he smote casting them down to the ground and so the Moabites became Davids servants v. 2. and he put garrisons throughout all Edom and all they of Edom became Davids servants vers 14. V. 9. To calve As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be moved or shaken with griefs or fear signifies the subduing and subjecting the Moabites v. 8. so from that there is another Synecdoebical signification of the word for pangs of travail or bringing forth and so in Hiphil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to force or make bring forth and in this notion the Chaldee understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here applyed to the Hinds that the voice of the Lord i. e. the thunder makes them bring forth their young ones For thus it is observed of that beast that through the hardness of the womb they bring forth with much difficulty but that the noise of thunder affrighting them the
18.14 Job 41.17 Psal 33.8 Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifying fear is by the LXXII rendered in that other sense of inhabiting and so Psal 34.4 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my fears some copies of the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my habitations but others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine and Arabick tribulationibus and as if it were connected with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many foregoing which it cannot do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of many that dwell on every side whereas the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belonging to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going before the reproach of many or of great ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear must be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following fear on every side both governed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have heard in the beginning of the verse For it must here be remembred what Jeremy saith to Pashur Jer. 20.3 the Lord saith he hath not called thee Pashur but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it there as a proper name Magor-Missabib but in the margent fear round about or on every side and the interpretation of the phrase is added v. 4. For thus saith the Lord I will make thee a terrour to thy self and to all thy friends c. even a destruction and deportation in the end of that verse This then was a proverbial phrase frequently used and fit for a Prophetick and Poetick writing to signifie utter ruine and destruction and being here used by enemies against David as a taunt it signifies their threatning him utter destruction I heard saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reproach of many or of great ones and then 't is not strange he should specifie and set down the very form of their reproach Fear round about i. e. an abject lost ruin'd fellow as elsewhere he mentions their crying Ah Ah c. And so this is the most perfect rendring of the place For as to this nonotion of reproach for which this is proverbially used it is yet more evident from Jer. 20.10 I heard the defaming of many Fear on every side just as here I heard the slander of many Fear on every side and as here it follows they devised to take away my life so there to the like purpose All my familiars waited for my halting saying he will be entised and we shall prevail against him and we shall take our revenge on him Mean-while fear here must be taken as oft it is in Scripture for the matter and cause of fear danger So Isai 66.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their fears will I bring upon them i. e. those things which they feared and so Psal 34.4 where 't is rendred tribulations V. 15. Times From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opportunè fecit or locutus est doing or speaking opportunely is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a season or opportune time and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here the fit seasons of Gods relieving him The Chaldee reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the times of my redemption For this the Copies of LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine from thence sortes meae my lots and so Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my lots and the Arabick and Aethiopick my inheritance But the Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times and so the old Roman Psaltery tempora mea my times which makes it very probable that the purer reading of the LXXII was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my seasons but that by the Scribes antiently disguised into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my lots V. 17. Silent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both to be silent and to be cut off is here by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the grave confined to the latter sense cut off destroyed The Chaldee have been willing to take in both significations Let them be put to silence and descend into the grave the LXXII no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them be brought down V. 20. Secret of thy presence That Gods face or presence promiscuously exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his faces is frequently attributed to the Sanctuary the peculiar place of his gracious residence appears by the phrases of seeking his face there and coming before his face and many the like indications Now this presence of his being said to be hid under the wings of the Cherubims the phrase here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the covering of thy countenance or presence is evidently designed to signifie this blessing presence and favour of Gods exhibited in the Sanctuary as more manifestly appears by the ensuing mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pavillion or Tabernacle the place of Gods inhabiting or residence And this very fitly expresseth a place or guard of perfect security Gods gracious presence or interposition being most eminently such V. 22. My haste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to make haste so as they that fly thus Exodus the 12th and the 13th Verse they were to eat the Passoever in haste and ac-according to fly through fear 2 King 7.11 where the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sore afraid as Psal 103.8 't is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be afraid and Psal 48.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were set a shaking and so also to be in an amazement as fearful men are under a terror In this last sense the LXXII render it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 astonishment or ecstasie the Latine excessus mentis excess of minde and so the Arabick and Aethiopick but the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my swiftness and the Chaldee more fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I sought to fly And this is most probably the meaning of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the time of Davids flight that his greatest danger and exigence and so again Psal 116.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my flying the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I fled or in his great fear such as he was in when he fled from Saul V. 23. Preserveth Where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserveth the faithful the Copies which now we have of the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requireth truth but 't is probable the right reading was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to require being used by them for Gods avenging or taking the part of innocent persons against those that injure them they might well set that as the paraphrase for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods preserving his faithful servants and evidencing this by avenging them on their enemies But in the latter part of the verse the difficulty is greater arising from the ambiguity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying elatus est eminuit that is taken sometimes in a bad sense for pride and arrogancy Psal 10.2 sometimes in a good sense for
the tribulation which incompast me my exaltation deliver me from them that incompass me And so the Arabick and Aethiopick But the Syriack are nearest the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. preserve or free me and imbrace or incompass me with glory and deliverance and the Chaldee exactly according to the Original thou shalt preserve me from tribulation with songs of redemption shalt thou incompass me i. e. with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gratulatory songs for victory such as the joyful matrons meeting him at his return from conquest incompassing him or casting themselves into a ring chanted out unto him 1 Sam. 18.6 one side answering the other V. 8. Guide thee From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consuluit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here I will counsel thee i. e. direct instruct or guide thee meaning the proud and haughty sinner v. 6. exprest by the irregular overflowings of many waters I will teach thee in what channel thou shalt pass and so guide thy course To which is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mine eye upon thee by way of explication of the former I will counsel or guide thee so as the eye of the rider doth the horse of the Tutor the Scholar but especially the guide of an unknown way who is instead of eyes Num. 10.31 The Chaldee read I will counsel thee and set my eye upon thee for good but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will confirm or strongly set my eye upon thee most probably reading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be firm or strong V. 9. Lest they come neer unto thee The difficulty of this v. 9. will I conceive be best explicated by observing the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is literally not to understand being in the infinitive mood but may best be rendered in the notion of a gerund thus Be not like the horse and mule in not understanding i. e. which understand not their not understanding being the thing wherein the parallel betwixt such beasts and obstinate men exprest by inundation of many waters v. 6. consists This being observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the verse being another infinitive mood must in reason agree with that and in like manner be rendered in not coming neer so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies accessit appropinquavit or they come not neer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee and then that which is between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with bit or bridle his jaw or mouth to be held or must be held as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an infinitive mood oft signifies Hos 9.13 Ephraim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally ad educendum to bring forth but in sense as we render it shall bring forth must be understood not as the means to keep the beast from coming to or nigh but as the means designed to make the beast come to but when used to an obstinate unnurtured unruly beast uneffectual to that end For it must be observed what is the use of the bit and bridle when applyed to an horse c. viz. to direct and guide which way the rider or leader will have him go So Isa 30.28 the bridle in their jaws causing them to erre is a bridle to lead them into a wrong path as here to lead them into a right way v. 8. so Isa 37.29 a bridle in thy lips to turn thee back c. And so Jam. 3.3 the bit in the horses mouth is to turn about their whole body But then a sturdy untamed stiff-necked or head-strong horse will not be thus turned or lead or perswaded to do what you would have him but like the undisciplinable torrent the fury of the great waters v. 6. that would not come nigh him so these here they will not come neer to the owner or master And so this is the meaning of the whole verse some unmanaged horses and mules there are which will not be taught or instructed will not go or follow the way that you would teach or lead them and so this connects with v. 8. which hath tendered them instruction and teaching in the way that they should go and guiding are so far from being guided with the Masters eye v. 8. that his bit and bridle together the most forcible means that are ordinarily used for subduing or reducing them will not work upon them when they are a turning away and going from thee are not sufficient to compel them to come to thee But saith the Psalmist be not ye like to such stiff-neckt cattel Our English that renders lest they come neer unto thee supposeth without reason that the use of the bridle is to keep the horse and mule from doing violence to thee as if they were Bears and Tigers and the like ravenous beasts The true use is quite contrary to make them come to thee or go or turn the way that thou wouldst have them and their not doing so meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not come neer thee is the effect of their obstinacy and want of managery and that is it wherein we are here forbidden to be like them Thus I suppose the Chaldees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred not ne accedant but non accedent they will not come to thee So the Syriack expresly Be not like the horse and mule which are not wise or docile which they tame with a bridle from their youth and they come not to him And the LXXII to the same effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bind their jaws with bit and bridle which come not neer to thee and so the Latine and Aethiopick But the Arabick more loosely by way of paraphrase Be not like horse and mule which have not understanding and are not drawn with the bridles that are in their mouths so do thou repress the jaws of those that come not to thee The Thirty Third PSALM THe Thirty Third Psalm is an acknowledgment of the great power and wisdom and goodness of God in his Works of Creation and Providence wherein all are obliged to sing praises to his Name and faithfully to serve and depend on him 1. Rejoyce in the Lord O ye righteous for praise is comely for the upright Paraphrase 1. O bless and magnifie the name of God all ye that apply your selves to a careful performance of all offices of Justice and goodness and herein delight and please your selves 'T is the employment of the blessed Saints in heaven to be continually singing praises to God and there can be none other more proper for Saints on earth who have innumerable obligations to it and from whom it is most graciously accepted by God and to whom it is also matter of the greatest present delight to be busied in recounting Gods glories and abundant mercies to them 2. Praise the Lord with harp sing unto him with the Psaltery and an instrument of ten strings Paraphrase 2. To this purpose those musical
it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption as Psal 16.10 they do as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptus fuit and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the known word for a net or snare or toyle to catch beasts or birds or fish in and not improbably from it the Latine rete This the LXXII here render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ginn or snare and so the Syriack and Latine and Arabick And then the whole phrase denotes the manner of toyles among the Jews digging a hole and slight covering it over and hiding it and setting a snare in it that they that not seeing prest the clod and fell therein might be caught and held from getting out again To this also belongs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dig which the Chaldee therefore renders Paraphrastically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they insnared or laid wait for but the LXXII from another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exprobravit render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reproacht and so the Latine and Arabick from them V. 12. Spoiling The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orbitas deprivation most frequently applied to loss of children and so here rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 childlessness being applied as here it is to the soul signifies the loss or deprivation of life the soul being then deprived when it is by death separated from the body the only companion which it hath And accordingly as the Chaldee renders it more literally they seek to deprive my soul so the Syriack expresseth the sense more paraphrastically they destroyed my soul from among men and so the Arabick they destroyed my soul i. e. indeavoured to do so But the Latine from the LXXII read sterilitatem barrenness and the Aethiopick they deprive my soul of the births thereof V. 14. Behaved my self From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walk is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in Hithpael I have walked or made my self to walk the mourner discovering his passion as by his dress so by his gate Thus Ahab walked sofuly and Isaiah expresseth mourning by bowing down the head like a bulrush This the LXXII according to their wont render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I pleased So Gen. v. 22 24. and 6 9. and 17.1 and 24.40 and 48.15 Psal 26.3 and 115.9 they render the same word and from them the Apostle Heb. 11.5 But here the context confining the discourse to mourning wearing sackcloth and fasting going before v. 13. and bowing down and mourning following after it is in reason to be taken in that sense and so 't is expresly used Psal 38.6 I walked mourning and so Eccles 12.5 the mourners are said to go about the streets I walked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were a friend or brother of mine that had fallen into some mischief But then in that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I bowed down as a mourner bewailing his mother or as the Jewish Arab joyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a mourning mother expressing saith he his sorrow by the sorrow of a mother for her child which indeed is the fittest instance of a passionate sorrow the LXXII have omitted the word mother and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one mourning and sore lamenting so was I humbled or bowing down And thus the Syriack and Arabick and Latine follow them But the Chaldee read the mother with the Hebrew as a mourner that mourneth for his mother V. 15. In mine adversity From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latus a side is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inclinatio ad latus going down on one side being lame falling calamity adversity and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will best be rendered at my fall see Psal 38.17 the Chaldee read in my tribulation the Syriack in my suffering but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against me V. 15. Abjects From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 percussit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any base or vile or wicked person So the Chaldee here renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked men and so the Arabick in the sense that Deut. 25.2 of a wicked man 't is said if he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filius percussionis a son of beating i. e. worthy to be scourged a vile person The LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flagella scourges i. e. men fit to be scourged and so the Latine flagella I suppose in this figurative use of the word In the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they tare or used me reproachfully Abu Walid conjectureth it to signifie speaking lies or false things and ceased noâ— is by the LXXII rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were divided the passive for the Active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and had no compunction for which the Arabick they repented not All the difficulty is to what belongs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I knew not in the midst And the resolution will be most reasonable that we learn the meaning of it from v. 11. where the same phrase is used for those accusations whereof he was no way conscious Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fitly signifies to know having oft the notion of being conscious of So 1 King 2.44 Thou knowest all the evill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thy heart knows i. e. is conscious of And so here the abjects gathered themselves together against me laid reproachful things to my charge tare my good name and ceased not used me most contumeliously and did so continually and all this was without any cause or provocation on my part I knew not I was not conscious or guilty of any thing just as v. 2. without cause they hid their pit without cause they digged for my soul V. 16. In feasts From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bake comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cake 1 King 17.12 and so here it may signifie a cake or any kind of meat as that which Parasites and trencher-friends buffones and scoffers desire to gain by scoffing at others and making mirth a meals-meat is their best reward This verse the LXXII seem to have rendered onely Paraphrastically for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the hypocrites of mockings or hypocritical mockers or jesters for a cake reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they tempted me they jeered or laughâ— at me and so the Latine Arabick and Aethiopick but the Chaldee neerer the original with words of flatteries jeering and deriding where the words of flattery seem to be set to interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For those that flatter according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—able-friends or Parasites do it on purpose to gain some such reward and nothing more common with such kind of flatterers than by deriding and scoffing of others to intertain them who give them their meat
was dumb I opened not my mouth because thou didst it Paraphrase 9. What is befallen me I am far from repining or murmuring at It comes I know from thee whose disposals are most wise and be it never so sharp I am sure I have well deserved it 10. Remove thy stroak away from me I am consumed by the blow of thine hand Paraphrase 10. Yet if it may be thy will set now a period to my calamities lest I be utterly destroyed by them 11. When thou with rebukes dost correct man for iniquity thou makest his beauty to consume away like a moth surely every man is vanity Selah Paraphrase 11. If thou be displeased as our sins very oft provoke thee the very withdrawing thy favour doth insensibly blast and consume all our wealth and greatness health and beauty and whatsoever is most pretious to us So sure and visible is it that we men and all we have are meer nothing 12. Hear my prayer O Lord and give ear to my cry hold not thy peace at my tears for I am a stranger with thee and a sojourner as all my fathers were Paraphrase 12. Be pleased therefore O Lord to hearken to my sad and mournful request which I now poure out before thee that seeing my time and all mens is so short and transitory in this world this being so contrary to a place of rest or stability 13. O spare me a little that I may recover strength before I go hence and be no more Paraphrase 13. Thou wilt give me a little space of relaxation that I may serve and glorifie thee here on earth before I dy Annotations on Psal XXXIX V. 5. Hand-breadth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies palmas and being here applyed to dayes of mans life certainly denotes the shortness thereof as it were commensurate to the breadth of the palme or hand The copies of the LXXII which now we have read variously some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 followed by several of the antients others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without sense But methinks there should be no doubt but the Original rendring was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either of which differs very little even but by one letter from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Antients most commonly retein and is also exactly answerable to the Hebrew For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius those two words are Synonymous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And accordingly Symmachus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hand-breadths The other interpreters render it paraphrastically the Arabick short the Chaldee light the Syriack with a measure the Latine mensurabiles both these as from the Greek taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for mensurabiles V. 5. Mine age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies time age particularly this age of ours which here we live which belonging to the body the Chaldee by way of paraphrase render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body both here and in Job and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substance the Syriack life the Arabick consistence V. 6. Heapeth up The difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must here be taken notice of The former here appears to contain all the toyle of the harvest in reaping binding cocking all congestion and heaping things together bringing them from the several places where they grow into a cumulus the Chaldee renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to congregate The latter notes the stowing or housing laying it up removing or carrying it out of the field where 't is heaped or cockt up ready for carriage For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes to lay up sometimetimes to take away And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of Ingathering is the feast of Tabernacles after this last part of harvest was fully ended This then is the description of the vanity of our humane estate that when a man hath run through all the labours of acquisition and hath nothing visible to interpose betwixt him and his enjoyments yet even then he is uncertain not only whether himself shall possess it at last but whether his heir shall do it nay he knows not whether his enemy may not he cannot tell who shall gather them into the barn or enjoy them when they are there V. 11. Moth For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a moth the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a spider paraphrastically expressing the same thing viz. consumption of that which is most pretious the moth so consuming the garment and the spider his own vital faculties when out of his own bowels he spins his web The Chaldee reads it like a moth broken asunder But the phrase is in reason to be applyed to the moths consuming other things not being himself consumed Hos 5.12 I will be to Ephraim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a moth i. e. I will consume them Isa 50.9 the moth shall eat them as a garment The Syriack paraphrase it another way thou hast made their desires fly away as chaffe by desires rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies any thing desirable from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desideravit and so may here be taken for beauty for health for strength for any thing that is most desirable In the end of the verse where in the Hebrew we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely vanity is every man the LXXII from v. 6. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is troubled in vain which shews that they used this larger liberty and kept not themselves to strict literal version The Chaldee reads is nothing the Syriack as a vapour by way of paraphrase also and so we know St. James c. 4.14 resolves our life to be a vapour The Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes such a vapour as comes out of the mouth in speaking The Fortieth PSALM TO the chief Musitian A Psalm of David Paraphrase The Fortieth Psalm is an acknowledgment of Gods mercies to David and of his obligations to God and contains a prophetick mention of the mutual contract betwixt God the Father and Christ the Son It was composed by David and committed to the Prefect of his Musick 1. I waited patiently for the Lord and he inclined unto me and heard my cry Paraphrase 1. In the greatest of my troubles I reposed my full trust and confidence on the Lord I waited his good time and continued my constant prayers unto him and in due season he heard and granted my request 2. He brought me also out of an horrible pit out of the miry clay and set my feet upon a rock and established my goings Paraphrase 2. And though I were very deeply immerst in calamities and so as my condition was well nigh desperate yet he rescued me out of all and set me in a condition of safety and stability 3. And he hath put a new song in my mouth even praise unto our God
misery and so the Latine miseriae the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sadness the Arabick perdition either by way of paraphrase to signifie the miserable sad estate of him that is ingulfed in such a pit or else referring to another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a vast or desolate place ruine or perdition But the notion of the word is best fetcht from Isa 17.12 where we have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noise of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the noise of many waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so shall they make a noise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee they shall sound tumultuously V. 4. Maketh For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuit set or put the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose hope is the name of the Lord and so the Latine Syriack Arabick and Aethiopick and the sense is not at all wronged by it Only the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath put In the end of the verse where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that decline to a ly for which the Chaldee hath those that speak lies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go out of the way the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and lying madnesses as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used among the Chaldees for being mad The Latine follow the LXXII insanias falfas but the Syriack agree with the Chaldee lying speech and the Arabick lying fables V. 5. Cannot be reckoned up For the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is best rendred I cannot set in order i. e. recount dispose or enumerate before thee the LXXII read by way of paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is none that shall be likened to thee perhaps from another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to compare or assimilate So Ps 89.7 Who in between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be compared or likened to the Lord But the clear rendring of them and of the whole verse lyes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast done great or many things O Lord my God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy wonders and thy thoughts to us-ward I cannot recount before thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I will declare or If or when I would declare and speak of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are too strong or according to the ordinary notion of the word in Arabick too great or many above numbering or to be numbred The LXXII express it rightly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are multiplyed above number V. 6. Mine ear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred thou hast bored or opened my ear so the Chaldee and Syriack understand it Boring the ears we know was a ceremony used to a slave that would not have his liberty but loved his Master and would not go out free Deut. 15.17 Exod. 21.6 and the ceremony significative for â—oring of the ear signified opening it and the opening the ear is a sign of hearkning as that is in order to and all one with obedience The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also to cut and 't is possible it may so signifie here the circumcising of the ear a phrase frequent in Scripture to denote ready and willing obedience For this the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast prepared me a body either from this of circumcising the ear which denotes the fitting and preparing the whole body or perhaps from a second notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prepare meat to provide a feast 2 King 6.23 he prepared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great provision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them But this account will not serve for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body which they read in stead of ears herein it is hard to define with any certainty Only it is not improbable that this reading of the modern copies of the LXXII was not the original reading but instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ears The antient Scholiasts acknowledge this reading and the Latine which generally follows the LXXII in their variations from the Hebrew doth here read aures autem perfecisti mihi thou hast perfected ears for me by which they must be thought literally to have rendred the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for perficio And that thus it was read in S. Jeromes time may be concluded from his Epistle ad Suniam eâ— Fretellam who had objected to him the most minute differences between the Latine and the LXXII but take no notice of any difference in this The same reading Eusebius Casariensis follows and so interprets it thou hast perfected to me ears and obedience to thy words See Caten Gr. Pat. in Psal à Dan. Barbaro Venet. 1569. p. 463 and the Expo Gr. Patr. in Psalm set out by Balthasar Corderius Tom. 1. Ed. Antw. p. 735. 749. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ears hast thou prepared me thou hast required of me obedience only for ears signifie obedience And then it is most likely that the Apostle Heb. 10.5 reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a body thou hast prepared me by that means to fit it more perfectly to the incarnation of Christ the copiers of the LXXII here thought fit to accord it to the Apostolick style and so put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If then it be demanded how it comes to pass that the Apostle reads it with that variation both from the Hebrew and the LXXII also the answer is obvious that the Apostle attended more to the sense than to the words and citing it from the LXXII changed it into those words which more fully and perspicuously exprest the mystery of Christs incarnation This the Hebrew somewhat obscurely exprest by my ear hast thou bored or opened thereby noting his taking on him the form of a servant such as had their ears bored or opened which implies his incarnation and withall adds to it the principal end of it to obey and do the will of him who sent him This was yet more obscure in the reading of the LXXII that which I suppose to be theirs for the reasons forementioned thou hast prepared or made me ears where yet ears being parts of a body the making him them is still the making him a body and that in order to his hearing and observing his Fathers will exactly But the Apostles reading though it be far distant from the letter of the Hebrew and in part from the LXXII as I suppose it to have been originally yet is the most perspicuous interpretation of the meaning of it Christs body comprehending the ears and that assumed on purpose to perform in it the utmost degree of obedience to the will of God to be obedient even to death and thereby to be as the Priest so the Sacrifice also that of
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
That reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the future as oft elsewhere being used for the praeter tense the rendring must be I remembred these and poured out my soul on my self i. e. gave my self up into the power of my passion let loose the reins to my grief the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul being used for the sensitive part of the man and so for grief and passionate sorrow And thus the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I remembred these things and poured out my soul upon me But in the remainder of the verse there is some difference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the future for praeter again they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will pass whereas setting down the cause of his sorrow and the object of his remembrance it is most reasonable to render it in the time past for or because I had past Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place of the wonderful tabernacle in all probability reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a future verb from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnificus grandis magnificent great excellent and so wonderful But of these words in the Hebrew if we take a closer inspection we shall find them capable of a double rendring and it will be very uncertain which shall be preferred For the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes hath a double notion it signifies most frequently covering but sometimes mixing or confounding In the former notion it will signifie the covering in the Tabernacle called from this theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the covering ◠Kin. 16.18 and so the Chaldee here have rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Jewish Arab Interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same sense umbraculum the covering meaning no doubt the tabernacle and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover in thy covering and then this is fully exprest by the LXXII their reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place of the tabernacle and their meaning is plain I will pass for I had past into the Tabernacle I went with them to the house of God But Abu Walid mentioning the opinion of some who would here understand it in the notion of covering rejects that and prefers the other of a company or multitude or number of men and the interpretation of the clause in his way is When I passed in a company or multitude whom I set or put forward to the house of God i. e. whom I followed or drove as it were before me For this he will have to be the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put or set forward and cause to move or go as a nurse doth her child so the word is used in the Misnah putting it forward to go And so R. Tanchum renders the word I caused them to go The Jewish Arab Interpreter in a note saith it implyes such a putting forward or egging as the Arabians use in their journyings especially by night So saith he our fathers used to incite and put men forward saying Arise let us go up to Zion to the Lord our God But this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may likewise be compared with the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it will signifie to go hastily and to throng And to this agrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the verse which literally signifies the feasting multitude the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the tumult or noise of the people which come to celebrate the feasts at Jerusalem but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the noise of the feasters from that notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tumultuate or make a noise which refers to the noise and stir at going up to the feast from all parts of Judea The Jewish Arab interpreter renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitude of such as went in devotion to the Temple And so Abu Walid explains it of such as came to the house of God taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion wherein the Arabs usually take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go in devotion or visit some place accounted sacred This notes the joy in undertaking the journey to Gods service and not the festivity it self when they were come up Their very going up was a kind of procession much more then their feasts themselves in opposition to which the celebration of Idolatrous feasts is by the Jews called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sadness though the heathen Tacitus make the contrary observation as every one thinks fit to commend his own rites and defame others Romani laetos festosque ritus habent Judaei tristes sordidosque The Romans have joyful and festival Rites the jews sad and sordid V. 6. Hermonites The land of Jordan is that which lies and is enricht by that river whose head is at the foot of Lebanon Of Hermon a high hill on the other side of Jordan on the east and known by four names see note on Psal 29. d. From this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hermonim here hath its name and signifies the region betwixt Hermon and Tabor and the inhabitants thereof which being on a little rising it may here be fitly exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the hill of littleness or the little hill But Solomon Jarchi and Aben Ezra render Hermonim as the common name of several hills as the Alpes in Italy the mountains of Ararat in Asia the mountains of the Moon in Africk And then Missar may likewise be the name of an hill possibly that which bordered upon Soar Gen. 19.30 and then Missar and Hermon will be the gesses of Davids march the length of the whole Countrey beyond Jordan which he traverst in his flight from Absalom 2 Sam. 17.22 V. 7. Deep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an abysse or deep pit a place of much waters sometimes the whole globe of earth and sea Gen. 1.2 sometimes the whole body of waters here below Gen. 7.11 Prov. 8.24 and frequently the bottome of the sea styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Abyss Luk. 8.31 Here it signifies literally a multitude of waters either all breaking out of the earth called the fountains of the great deep Gen. 7.11 see the Targum on Eccl. 1.7 or else some pouring down out of the clouds see note on Psal 29.3 some rising out of the earth so saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the superior abysse calls unto the inferior abysse Instead of calling some render meets so Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one deep met another and that notion the Jewish Arab interpreter embraces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deep meeting deep And this no doubt may go for a significant paraphrase of it and hath foundation in the affinity betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meet
Thy honourable From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretiosus honorabilis fuit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour glory splendor and so here in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or among thy splendors thy honours thy ornaments i. e. thy magnificent train The LXXII renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy honour to this sense clearly V. 13. Of wrought gold Of the difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next verse this only need be observed that the former signifies ocellare to work a garment full of eyes which eyes being here of gold are probably such as are with us called oes as being of the form of an eye the latter is to paint with a needle i. e. to work upon cloth c. divers colours and figures to imbroider with several coloured silks thereby imitating the various plumes of birds from whence those artificers are called plumarii See the learned Nic. Fuller Miscell l. 1. c. 20. The Forty Sixth PSALM TO the chief Musitian for the sons of Corah a song upon Alamoth Paraphrase The forty sixth Psalm is a profession of all trust and confidence in God and seems to have been written in the time of that tranquillity which is mentioned 2 Sam. 8.5 1 Chron. 18.14 And was committed to the Praefect of the Musick to be sung by the posterity of Corah to the tune known by the title of Alamoth 1. God is our refuge and strength a very present help in trouble Paraphrase 1. All our hope and trust is in God from whom all our aid and auxiliaries must be expected and fetcht down by our daily and constant prayers wherein if we continue faithful and diligent he will never fail to answer and be found by us being always ready at hand in time of distress to succour those that thus seek him 2. Therefore will we not fear though the earth be removed and though the mountains be carried into the midst of the sea Paraphrase 2. This gives us courage in all that can befal us be our state never so much worse than already 't is in time of the most formidable concussion of our armies proportionable to the terriblest earthquake in time of the most visible unavoidable danger such as it would be if the ground we stand on were removed from its stable foundation and cast into the midst of the sea and then ready to sink the next minute and to be ingulphed in that abyss 3. Though the waters thereof roar and be troubled though the mountains shake with the swelling thereof Selah Paraphrase 4. When our enemies both threaten and act most proudly and arrogantly and accordingly are ready to strike a terrour into the valiantest heart among us 4. There is a river the stream whereof shall make glad the city of God the holy place of the Tabernacles of the most High Paraphrase 4. Yet shall the people of God injoy tranquillity and delight in him fetch continual matter of pleasure and refreshment from him the contemptible trenches of the brook Geon which water Jerusalem the waters of Siloah that go softly Isai 8.6 shall not envie the proudest swelling streams as having the supreme Creator and Governour of the world in a peculiar manner resident among them 5. God is in the midst of her she shall not be moved God shall help her and that right early Paraphrase 5. This special favourable providential presence of God is a ground of the greatest security when ever calamity or danger approaches he comes instantly and seasonably to their relief as to the Israelites he did Exod. 14.23 6. The heathen raged the Kingdoms were moved he uttered his voice the earth melted Paraphrase 6. When the Philistims and other heathen nations about us began to threaten and prepare war against us God interposed his hand declared his good pleasure and favour toward us as discernibly as if it had been by voice from heaven or by a thunderbolt shot out from the clouds and presenly they were all discomfited and dispersed as when a flash of lightening or thunderbolt melts or dissolves any thing 7. The Lord of hosts is with us the God of Jacob is our refuge Selah Paraphrase 7. Thus is Gods presence among us our security he being the Lord to whom all armeis are subject the strong tower or fortress to whom we may safely retire in whatsoever difficulty or danger 8. Come behold the works of the Lord what desolation he hath made in the earth Paraphrase 8. 'T is worthy of consideration to all what remarkable judgments God hath shewn upon the heathen nations about us that have set themselves hostilely against us what strange destructions and desolations he hath wrought among them 9. He maketh wars to cease unto the end of the earth he breaketh the bow and cutteth the spear in sunder he burneth the chariot in the fire Paraphrase 9. 'T is he that loveth charity and peace among men and therefore discomfiteth those that are hostilely disposed and 't is not all their military provisions will secure them when he pleaseth to interpose himself he presently brings all to nought as if a consuming fire were come amongst them 10. Be still and know that I am God I will be exalted among the heathen I will be exalted in the earth Paraphrase 10. This therefore may teach the wicked and heathen people what is most prudent for them even to give over their hostilities to lay down their arms taken up against the people of God For 't is certain they shall not finally prosper God will subdue all their prowess and magnifie himself upon them and demonstrate that there is nothing gained by resisting of him 11. The Lord of hosts is with us the God of Jacob is our refuge Selah Paraphrase 11. Nor consequently by opposing of those with whom God is present to support and relieve them in all their dangers Annotations on Psalm XLVI Tit. Alamoth This Alamoth we find mentioned 1 Chron. 15.20 where in bringing up the Ark from Obed-Edom the singers Heman Asaph and Ethan i. e. these sons of Corah here mentioned were appointed to sound with Cymbals of brass and Zechariah c. with Psalteries on Alamoth and Mattathias c. with harps on the Sheminith or the eighth to excel or oversee see note on Psal 4.a. what it is Chimchi informs us upon Psal 3. the name of a tune or melody or musical key to which this Psalm was set and to be sung by the sons of Corah And considering that Psal 9. intitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not improbable that this should refer to that and being set to the same key or tune be said to be a song 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon this tune so called and vulgarly then known by that title The LXXII referring to the notion of the theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occultavit render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the
of the mockers where the LXXII hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the councel as that signifies the place where they meet to consult And then the plain meaning of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be this we joyned our selves together to the assembly and that well agrees with what here follows we walked to the house of God in company The LXXII for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we find 1 Sam. 9.12 and which the Targum uses frequently for a feast for as they here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meats so the Syriack have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word And even thus the sense is but little varied for eating or sweetning a sacrifical meal together is no more then going together to the feasts i. e. to the publick assemblies at the festival times In the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred with a noise and so the Chaldee seems to have taken it which reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with haste and to that agree the Jewish Doctors who tell us men are to go in haste and with speed to the Synagogue but return thence very leisurely But the word signifies also in company from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to assemble and in Hiphil to consent and so it best accords with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together in the former part of the verse and accordingly is rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in consent or one mind and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in concord V. 15. Seise From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceptus est is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the future of Hiphil and being applyed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death Death shall deceive them it may possibly signifie that they shall not live to do what they design but death shall come and frustrate and evacuate all their contrivances and so deceive and cheat them And thus it were but a Poetical phrase to denote what David is said to have whether wisht or foretold against Achitophel 2 Sam. 15.31 O Lord I pray thee turn the counsell of Achitophel into foolishness for so to deceive him is to turn his wise counsel into folly and this God did by sending that horrid melancholy and anguish of conscience which was the death of him But the Jewish Aarb suggests another sense of the phrase rendring it Let death forget them viz. natural death that so it may signifie let them not die a natural death but as he explains it as Corah and his company did and as it here follows Let them go quick into Hades And thus for death to deceive them is to come to their end before they think and by means which they can neither foresee nor prevent And that will be the most probable meaning of the phrase V. 19. No changes The phrase here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thus literally rendred to whom no changes to them i. e. according to the vulgar style among the Hebrews they are not changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being no more than quibus to whom and to whom no changes no more than they are in no wise changed and so with this coheres what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they fear not or have not feared God In both parts visibly the character of those whom in the beginning of the verse he saith God will afflict either they are uninterrupted in their course and so fear not or they continue unchanged in their rebellion and so fear not God therefore God will certainly bring them down and afflict them sore The Chaldee here read it in the latter sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked men which change not their very evil course and fear not the sight of God shall perish The rendring of the LXXII will bear either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there is no change to them taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a change simply but the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are such alterations as tend to corruption So Job 10.17 where changes are joyned with war and both said to be against him and so most probably it is here taken V. 21. Words The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divisit signifies also to smooth and from thence to flatter see Psal 5.9 Prov. 2.16 Psal 36.3 The LXXII here read it in the primitive notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were divided and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 butter reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by anger or perhaps in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same sense they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from anger To our vulgar reading of smoother than butter the Chaldee exactly accords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 softer than the fat of cheese are the words of his mouth and his heart like weapons of war So they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 war which the LXXII again from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw near render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his heart drew near but therein though the Latine and Arabick agree the Syriack depart from them But the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his mouth is in the singular and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural and there is no mention of words in the Hebrew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a noun for the prefix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requires another punctation And to avoid all difficulties the readiest expedient is to receive the LXXII their rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were or are devided viz. the members of the wicked man there spoken of they are at great distance one from the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 butter their mouth or their mouth is butter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and war their heart or their heart is war And this seems to be the fairest rendring of it V. 22. Thy burthen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedit if it be a noun literally signifies thy gift by that meaning the thing which thou desirest to have given thee and therefore the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy hope or that which thou hopest to receive The LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy sollicitude and the Apostle St. Peter follows their reading 1 Pet. 5.5 and this very agreeably to the original For the Hebrews generally render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy burthen and David Kimchi in his roots gives this account of it that the Jewish Doctors learnt the exposition of this word from an Arabian or as other Copies of Kimchi read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Syrian Merchant who bidding his Chapman weigh out his parcel used this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weigh out your burthen or lading Here 't is evident by the whether Syriack or Arabick use of it that the Hebrew word antiently signified a burthen and not only a gift And then the burthen here spoken of that which was
And at evening let them return and let them make a noise like a dog and go round about the city Paraphrase 14. Under this judgment of Gods they shall indeed be what their own voluntary sins had made them before v. 6. the hunger of the dog shall be their plague as the ravenousness hath before been their sin 15. Let them wander up and down for meat and grudge if they be not satisfied Paraphrase 15. A beggarly and indigent and so an unsatisfied and wearisome condition shall be their lot the greatest worldly plague that can fall on any large appetites and no possessions or acquests to satisfie them 16. But I will sing of thy power yea I will sing aloud of thy mercy in the morning for thou hast been my defense and refuge in the day of my trouble Paraphrase 10. Mean while I am eternally obliged to proclaim thy power and might and withal to make my solemnest acknowledgments of thy favour and goodness to me and to make this the matter of my daily morning lauds that in my greatest distress thou hast thus delivered and secured me 17. Unto thee O my strength will I sing for God is my defense and the God of my mercy Paraphrase 17. To the therefore I thus come with all the rejoycing of an humble heart as to one that never fails to relieve when I want relief and so eminently to make good his promised bounty toward me Annotations on Psalm LIX V. 7. Belch From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scaturivit is the same word used in a metaphorical sense for pouring out words as a spring doth water and simply for speaking as Psal 78.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will utter dark sayings and Psal 19.3 night unto night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall utter a word and Prov. 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will declare to you And so in all reason here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they speak with their mouths and swords are in their lips i. e. whensoever they speak or say any thing 't is some bloody matter or other and accordingly as the Chaldee retain the Hebrew word so the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine loquentur they will speak and the Syriack more expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of their mouth a sword in their lips V. 9. Because of his strength What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is somewhat hard to determine 'T is literally to be rendred his strength yet all the antient interpreters as now we have them render it as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my strength saith the Chaldee and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my strength the LXXII and the Latine fortitudinem meam And so the context may be deemed to require which joyns it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee as if it were thus to be rendred my strength will I keep or repose with or on thee taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of reposuit as it sometimes signifies for God is my defence This interpretation of the phrase is generally pitcht on by the interpreters save that the Syriack takes a greater liberty of paraphrase and reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O God I will glorifie thee upon the same account I suppose that Psal 8.2 for strength the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praise by that yet meaning to express the true power of the phrase the reposing ones strength on God being indeed the glorifying and blessing him for all the strength one hath And should this be resolved on to be the sense the words might yet remain unchanged as our Hebrew now reads them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his i. e. Gods strength thereby meaning that strength which I have from God in which respect Gods strength and mine are all one what is mine as of the receiver is his as the donor and when it is given me yet it is not so mine as to cease to be his but still remains much more properly his than mine as being free to him to withdraw it when he will his principally and originally and in fulness and mine only derivatively imperfectly and dependently from him I am a tenant at will to be put out of possession when he pleaseth And for the seeming incongruity between his and to the it is not new but frequent in the Hebrew which oft pass from one tense and from one number and from one person to another The very next words are an example of it for after God mentioned in the second person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee follows immediately in the third for God is my defence And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength agreeing so well with God in the end of the verse and the sense lying thus God is my defence therefore his strength will I repose on thee i. e. on God the appearance of incongruity will not be in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength but rather in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee But neither is that new or strange the transition from one person to another being so very ordinary In the next verses we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his mercy with the points of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my mercy the chere being for the one and the chetib for the other And accordingly of the Interpreters some read the one some the other both certainly meaning the same thing the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of my grace or goodness or mercy but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my God his mercy and so the Latine but the Syriack in the middle between both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord thy grace Thus much hath been said in compliance with the rendrings of the antient Interpreters as we now read them But there is another notion of the phrase of which it is capable as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength may be understood of the strength or forces of Saul sent against David to watch the house in the title of the Psalm and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred I will guard or look to or beware of or keep my self from so as to avoid the danger of this strength of his and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at or with or by flying to thee i. e. to God as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my i. e. Davids refuge in the end of the verse And thus the words most probably signifie his strength I will ward or avoid or beware or take heed of at thee And if the composure seem harsh or strange it must be imputed to the poetry which consists principally in affinity of words or sounds and light variations and correspondencies observed betwixt several parts of the composure Saul sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they guarded in the sense of besieging the house in the title of the Psalm and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I
will ward in the sense of taking heed of or avoiding his strength in the end of this first part of this Psalm And then in correspondence with it is the conclusion of the latter part of the Psalm very lightly varied v. 17. Here the first part of the concluding verse runs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the latter parts are of the same affinity also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for God is my defence the same in both and only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his mercy changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my mercy as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my strength Thus much being said for the confirming this interpretation 't will now be easie to conform the antient interpretations to it if only we shall suppose the true original copies of them to have been in the third not first person and to have been changed by scribes on purpose to conform this ninth to the last verse There indeed 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my strength and my mercy as in the interpreters so in the Hebrew it self But here in the tenth verse all copies of the Hebrew have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength therefore 't is reasonable to resolve that so it was when the Interpreters rendred it and according to that reading their interpretations being probably by scribes corrupted ought in reason to be restored the Chaldee not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength will I watch or ward the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently signifies cavere sibi so to observe as to avoid and keep out of the danger at or with or by betaking my self to thee And so in the Latine and other translations which are more reasonably to be accorded to the Hebrew than the Hebrew to them V. 11. Slay them not In this place the antients rendrings are very different The LXXII apply the forgetting to the enemies slay them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest they forget and so the Latine and Syriack ne quando obliviscantur lest they forget And so the Hebrew may bear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred lest they forget my people as well as lest my people forget The LXXII indeed now read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest they forget thy Law and so the Arabick follow them but that is likely to be an error of some antient scribe for both the Syriack and Latine that are wont to follow the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populi mei my people But the sense inclines the Hebrew the other way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest my people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forget the Chaldee adds in the former part a word which renders an account of the latter slay them not suddenly lest my people forget it One act of universal slaughter suddenly at an end is not apt to have such a durable impression on the beholders as another more lingering punishment under which men lie long pine away and consume as the scattering here following includes And so this is to be resolved the due rendring of it V. 12. For the sin of their mouth The clearest rendring of this 12 th verse will be by acknowledging no ellipsis in it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin of their mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of their lips or is the word of their lips i. e. according to Hebrew idiom every word of their lips is the sin of their mouth so many words so many sins and then follows regularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall be taken in their pride this their punishment is the consequent of that their confident habitual going on in sin The Syriack have thus paraphrased it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin of their mouth their lips have spoken i. e. whatsoever their lips have spoken hath been sin but the LXXII more literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more probably it should be read in the nominative case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so in the other interpreters which follow them the Chaldee taking the greater liberty usual to them of paraphrasing in stead of rendring the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. because of the sin of their mouth c. which as a paraphrase may be born but is neither the full nor proper rendring of it V. 15. Grudge The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is equivocal and signifies both pernoctare and querulari to continue all night and to growl or murmur and in both these senses the allusion will here be proper to the returning in the evening and making a noise like a dog v. 14. But the construction lying thus they shall wander for meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. if they be not satisfied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall it will be most resonable to render it in the notion of continuing all night thus they shall wander c. and continue all night and so the Chaldee and Syriack by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pernoctare appear to have understood it though the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall murmur The Sixtieth PSALM TO the chief Musitian upon Shushan-Eduth Michtham of David to teach when he strove with Aram Naharaim and with Aram Zobah when Joab returned and smote of Edom in the vally of salt twelve thousand Paraphrase The sixtieth Psalm was composed on occasion and for the commemorating of Davids victories in Mesopotamia that part of Syria which is incompast with Tigris and Euphrates and particularly in Sobah a Kingdom of Syria 2 Sam. 8.3 5. as also in Idumaea where after his return from smiting the Syrians 1 Chron. 18.5 6 7. Abishai slew eighteen thousand in the valley of salt 1 Chr. 18.12 and upon their rebelling again Joab came upon them and flew twelve thousand more in the same place and put garisons in Edom throughout all Edom and subdued the generality of the Idumaeans 1 Chron. 18.13 This Psalm therefore from the matter of it the recounting of such victories is styled as others formerly his jewel and was committed to the Praefect of his Musick to be set to the instrument of six strings that waited on the Ark of the Testimony or was used in Eucharistical commemorations 1. O God thou hast cast us off thou hast scattered us thou hast also been displeased O turn thy self to us again Paraphrase 1. O gratious Lord though for some time thou hast not favoured or prospered our attempts but in thy displeasure punished us with defeats and discomfitures yet now thou hast been pleased to return to thy wonted mercy and prosper us exceedingly 2. Thou hast made the earth to
spirit of Prophecy Yet it may have been Historical and so it is most probable by the stile and then it must have been composed by some of that name of after-times and if so then there is no reason to doubt but the rest which bear Asaphs name were so also V. 4. Bands What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be hard to define it being uncertain from what root it comes and there being but one place more of Scripture wherein 't is used Isa 58.6 There 't is by all the antient interpreters rendred knots or bonds and so 't is generally expounded by Grammarians 't is saith David de Pomis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantamount to the word which from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to binde signifies bonds and to the same effect saith Kimchi in his Roots But this doth not secure us of the importance of the word in this place there being many possible rendrings of it to each of which this of bands will be appliable For 1. the word bands in Hebrew stile oft signifies child-bed pangs so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seems to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indifferently used for bands or pangs and so is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pangs Acts 2.22 see note c. on that chapter and this because the child-bed pangs are caused by the breaking of those ligatures which joyn the infant to the wombe which consisting of a texture of nerves and membranes parts of a most accurate sense cannot be severed without causing intolerable pains Hence therefore the notion of bands may here fitly be ingredient in the expression of pains or agonies especially when all pain of what kind soever is some degree of solutio continui a rupture at least straining of those fibers of which the sensible parts of our bodies are composed and accordingly pain is either more or less in proportion to this breach of union the torments of abortions greater than those of regular births and those of an untimely violent death exceed the pains of a natural where age is the only sickness where there are no bands to be forced asunder but the ripe fruit drops willingly from the tree men come to their grave in a full age like as a shock of corn comes in in his season in Jobs language ch v. 26. whereby he concludes his description of a prosperous life Upon these grounds this seems to be the most probable signification of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are no pangs because no ligaments in their death their death is not caused by those violent and painful assaults as other mens frequently are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they dye with ease as Kimchi speaks and to the same purpose Abu Walid who renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 difficulties hardships molestations To this notion the Syriack seem to have particular respect rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latine interpreter translates terminus as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnino prorsus from whence saith Ferrarius is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 finis terminus but then likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies chordae and fides strings to which most probably that translator had an eye and withal it signifies apostemata suppurationes apostems or boils according to the Oriental way of expressing all pain and torment by bands and ligatures Secondly therefore and in good agreement with this first notion by hands we may understand any kind of disease or pain or pressure or heavy burthen which is wont to be bound on them on whom 't is laid so Mat. 23.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they bind heavy burthens and hard to be borne where the heavy and most unsupportable burthens are laid on them by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bands to which the Prophet refers when he mentions the yoke of his burthen Isa 9.4 a burthen tyed on as a yoke is wont to be And thus diseases are exprest in Scripture-style See the story of the woman which had a spirit of infirmity a sore disease Inflicted on her by an evil spirit eighteen years Luk. 13.11 to her Jesus saith v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art loosed from thine infirmity and loosing we know is proper to bands and v. 15. he compares her cure to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loosing or untying an oxe and v. 16. in express terms this daughter of Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom Satan hath bound loe these eighteen years where her spirit of infirmity v. 11. is in other words exprest by Satans binding her and again in the end of that verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought she not to be loosed from this band i. e. cured from this sickness In that story this violent disease with which she was so affected that she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowed together is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a band and consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bands here may by analogy fitly signifie violent diseases which Aquila owns in his translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are no diseases or hard sufferings To either of these acceptions of the word for child-bed-pangs or whatsoever other pains or pressures the use of it Isa 58.6 will well accord where to loose the bands of wickedness signifies the rescuing the oppressed from their injurious pressures that afflict them as sore as pangs or pains do those that are under them but most commodiously it will be interpreted of burthens or weights which are unjustly bound upon them and press them sore The Chaldee there have a paraphrase which will give us a third acception of the word for a bond or obligation in judicature which binds one to undergo the award of it a decree or sentence as it were for so they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bands of wickedness by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonds of writings of false judgments And thus among us men are said to be bound over to judgement when they are before a Tribunal to answer any thing laid to their charge and so again to be bound over to punishment when judgment is past upon them And in this sense there are no bands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their deaths will be there are no writs signed for their execution And to this well agrees the Paraphrase of the Chaldee in this Psalm they are not frighted nor troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or because of the day of their deaths as they that are sentenced or bound over to death be it by form of law in judicatures or be it by disease or any thing else as 2 Cor. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having the sentence of death signifies being in imminent danger of it are supposed to be And the phrase being here poetically used may reasonably be extended to all other ways of death disease slaughter in the field as well as that by judicature and any kind of danger to the life be thus exprest by bands or obligations to their
in this world parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10. humane temptation or such as frequently befalls men in this world V. 6. Compasseth From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gold chain or neck-lace or chain of the neck Cant. 4.9 is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and must signifie putting on this chain upon them by way of ornament The Chaldee renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crowneth them or incompasseth their neck as a crown is wont to do the head This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pride or elation of mind is here said to do the consequent of their uninterrupted prosperity as Aristotle saith of wealth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it makes men proud and insolent setting them out in the greatest lustre and the most costly ornaments And then it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violence or unjust oppression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putteth or shall put or bind or fasten on from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put on raiment the ornament upon them So the Chaldee understood it and render it by way of paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the crown which they put on their head is from their rapine which also the LXXII their rendring will bear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were cloathed with their injustice and impiety V. 8. Corrupt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not elsewhere to be met with in these books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have Lev. 26.39 which is duly rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be consumed but that is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve or melt The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may best be fetcht from the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee and Syriack So Luk. 16.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie deriding being there set to express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Psal 1.1 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scorners the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the learned Schindler corrects into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deriders So Psal 119.51 in the same manner the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have had me in derision which being there spoken of the proud maâ—â—ell give us the notion of it here where it is set in the character of the prosperous wicked man whose prosperity makes him proud v. 6. and his pride scornful and contumelious And thus hath St. Hierome rendred it irriserunt they have derided or scoffed Abu Walid thus renders the verse They prate foolishly in their speech and the violence of their insultations or insolencies And thus it hath affinity with the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath the notion of foolish rudeness such as is oft in the words of insolent rich men which think they may speak what they will The Arabick Jewish interpreter reads They may multiply words and speak oppression wickedly and as if they spake from aloft To this agrees what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they speak maliciously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII they speak in mischief or mischievously the Latine loquuti sunt nequitiam they speak mischief and so the Syriack but the Chaldee more fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they speak that they may hurt All of them leaving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows to be joyned with the end of the verse thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from on high they speak oppression by from on high meaning say the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the height of their heart and by speaking oppression the open professing of it as the same phrase is used Isa 59.13 V. 10. Waters For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters as St. Jerome reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who so the LXXII appear to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dayes and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be wrung out from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be found from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invenit See Schindler Pentaglot p. 1029. B. Accordingly they interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full days shall be found among them This reading the Syriack as well as the Latine c. seem to follow but convert it to a very distant sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they i. e. the people of God precedent shall find to themselves abundantly The most probable way of interpreting the verse will be with Castellio by setting it as a consequent inferred as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore imports from the former verse Before the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 3. were spoken of and so the subject of the speech continued in the plural and so it follows again v. 11. but here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his people that must be the people of God my people say the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods people say the Chaldee as Ps 125.3 the Lord is round about his people so Abu Walid his i. e. Gods people contrary to the wicked Of this people of God it is said in the beginning of the verse that because of the prosperity of wicked men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall turn hither so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my people shall turn hither and so the Syriack and Latine c. What that means must be taken from one of the many special acceptions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to turn for considering or thinking on any thing so Kimchi his people return to this consideration again and again So Isa 44.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he considered not in his mind and so here to turn hither is to turn the mind hither and so consider or to turn the eyes and so look so Malac. 3.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ye shall turn and see or discern And then follows in reference peculiarly to the eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and full or plentiful waters or waters able to fill a vessel shall be wrung out from them thus Abu Walid and thus the Chaldee renders this part expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many tears shall flow from them though in the former part they vary much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are turned against the people of the Lord to strike them c. and many tears shall flow from them The Jewish Arab hath a rendring by himself Therefore some of his people turn to their way i. e. to their opinion there is drank of by them of the water of boldness or rebellion against him i. e. Upon this divers of Gods people grow bold or insolent against him And Abu Walid hath a peculiar way of rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the infinitive with breaking of spirit for broken in spirit discomfited
to understand it of the stroke or punishment from God Let it be known as the stroak of him that lifteth up axes But it more probably connects with the enemies in the former verse either as 't is ordinary to change the numbers or else as understanding each or every of them that were before spoken of and so this verse well connects with the former they or every of them shew themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one makes to ascend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on high i. e. lifts up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 axes instruments of hewing or cutting down of excision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the thicket from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perplexus fuit of wood or as the LXXII not amiss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a cops or wood of trees Thus the Chaldee interprets this verse but the LXXII for the former part of it so as will hardly be intelligible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they knew not as to an entrance on high as in a wood of trees with axes and yet the Latine follow them non cognoverunt for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was known and they knew not sicut in exitu as in the end for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one that lifts super summum on the top for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 up or on high and then in the beginning of the next verse quasi in sylva lignorum securibus as in the wood of trees with axes But in the former way of construction the sense is obvious and such as well connects with that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and now not as a notation of time but as an expletive or bare copulative which the Chaldee exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or counterpart of the similitude as they cut down wood so these break and cut down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carved works from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aperuit in the notion of sculpture when applyed to such materials Zach. 3.9 for which the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their doors as in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the same root that so signifies V. 8. Destroy them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by all the antient interpreters the Syriack only excepted rendred as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their children saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their kindred say the LXXII and so the Latine and Arabick and Aethiopick cognatio eorum yet the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us destroy them deducing it as 't is thought from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vim intulit oppressit And thus Abu Walid deduceth it and Aben Ezra as likewise Kimchi approves it But the former seems more regularly the rendring of it and being here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together their posterity at once or together it is a proverbial expression to signifie utter destruction as we know it is when they and their children at once are involved in the same calamity The Jewish Arab follows this notion of children or posterity but renders it of the enemies So that their posterity have said of us in their minds all of them when they have burnt up all the Synagogues of the Almighty in the land that we do not see our signs c. i. e. as he gives his note the second order or progeny of our enemies have said of us that we have not seen our signes c. V. 11. Pluck it From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consumptus est is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel consume thou so Psal 59.14 't is twice used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consume in thy wrath consume And so in all reason 't is here to be rendred and being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from within thy bosome it must signify drawing out the hand thence to destroy and so 't is paraphrased by the Chaldee draw it i. e. thy right hand preceding out of the midst of thy bosome and destroy And thus it coheres with the former part of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why returnest thou thy hand or recallest it into thy bosome The Jewish Arab reads Turn not from them thy hand even thy right hand but consume them out of the midst of thy house giving a note that the house of God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine in finem from the notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 finitus est V. 14. The people inhabiting the wilderness What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of the wilderness may seem somewhat uncertain By Leviathan the Whale is literally meant but Poetically Pharaoh the King of Aegypt as by the Dragons v. 13. his Army that pursued Israel Now of these it is said Ex. 14.30 that Israel saw the Aegyptians dead on the sea shore and then being thus made a prey to the wild-beasts and birds 't is not improbable that these wild beasts and birds should here be exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of the wilderness as being the only proper inhabitants thereof That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people hath sometimes that interpretation in Scripture appears by Prov. 30.25 and 26. where the Ants are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people and so the Coneys also And in analogy with this interpretation it is that God in the Prophets expresses the defeat and slaughter of an army by making a great feast and inviting a multitude of guests to it Isa 56.9 meaning Beasts and Birds of prey But though to the bodies of the Aegyptians drown'd in the sea and here meant this interpretation of people for beasts be most agreeable yet because Aegyptians are here not named but poetically exprest by Leviathan and the Dragons and those are more â—â—oper food for men than for birds and beasts and because the inhabitants of that desert lying by the red sea did feed wholly on fish and were therefore called Ichthyophagi fish-eaters it will be most reasonable to interpret this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people of the wilderness of these Ichthyophagi near whose shore Pharaoh and his hosts were drowned Of their feeding on the Leviathan or Whale when they meet with it as well as on lesser fishes Agatharcides tells us cap. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they feed and live on the whales which are cast on dry land and so Diodorus Siculus l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. they are fed or nourished by Whales and other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fishes of a vast size 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which because of their greatness are hard to be taken answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dragons v. 13. Of these Aben Ezra interprets this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inhabitants of the wilderness by the shore of the sea the same that are mentioned by
God the Idolatrous Philistims take possession of that Ark wherein God was wont most powerfully and gloriously to exhibite himself to his people 62. He gave his people also unto the sword and was wroth with his inheritance Paraphrase 62. In that rout thirty thousand of the people were slaughtered an evidence of his great wrath against them 63. The fire consumed their young men and their maidens were not given in marriage Paraphrase 63. And among them the choicest floure of their youth by whom their families were to have been supported and the people multiplied 64. Their priests fell by the sword and their widows made no lamentation Paraphrase 64. And withal Hophni and Phinehas were slain 1 Sam. 4.11 and the wife of Phinehas fell in travel for grief and did not long survive him v. 20. 65. Then the Lord awaked as one out of sleep and like a mighty man that shouteth by reason of wine Paraphrase 65. This sad calamity was as an evident token that God had been sore displeased and withdrawn his protections from his people that he did no more espouse their cause or go out with their armies or conduct and assist them than a General doth when he is asleep or the most puissant Warrier when his senses are fast bound with wine Yet at length as he that was asleep awakes and he that was overcome with wine returns to his senses again so did God again return in mercy to his people and in the exercise of his soveraign power which he was now pleased to shew forth for them against their enemies 66. And he smote his enemies in the hinder parts he put them to a perpetual reproach Paraphrase 66. Pursuing the Philistims with his plagues who had taken the Ark not only destroying of Dagon but farther smiting them with Emrods a reproachful disease and that which assured them that Gods wrath was against them whosoever detained the Ark 1 Sam. 5.7 8.9 and the memorials of this plague the five golden Emrods and five golden mice continued as testimonies of this c. 6.4 and .11 and a stone was set up for the remembrance of it c. 6.18 to the great reproach of the Philistims and the magnifying of Gods power 67. Moreover he refused the tabernacle of Joseph and chose not the tribe of Ephraim 68. But chose the tribe of Judah the mount Sion which he loved Paraphrase 67 68. And the Ark being thus returned to Kiriath-jearim 1 Sam. 7.1 and there continued all the time of Samuel and Saul David fetcht it from thence 2 Sam. 6.2 and leaving it a while at the house of Obed-Edom at length by the appointment of God he brought it up to Jerusalem the Metropolis of Judaea and there placed it in Mount Sion the place which God preferred both before Shiloh a city in the tribe of Ephraim one of Josephs sons where before it was and before all other places 69. And he built his Sanctuary like high palaces like the earth which he established for ever Paraphrase 69. And there a structure was built on the top of the hill where the Ark was put as in a most conspicuous place and though it were built so high yet was it so firmly pitcht that it should not fear that the most violent storms should be able to beat it down An eminent type of the Church of Christ conspicuous and durable by force of that promise that the gates of Hades should not prevail against it 70. He chose David also his servant and took him from the sheepfolds 71. From following the ewes great with young he brought him to feed Jacob his people and Israel his inheritance Paraphrase 70 71. And as Sion in the Metropolis of Judah was the chosen place for his Ark so was David also of that tribe taken from the mean trade of a shepherd to be the King of all the tribes of Israel and Judah 72. So he fed them according to the integrity of his heart and guided them by the skilfulness of his hands Paraphrase 72. And this faithful servant of his governed his people with great uprightness and skill being a very just and wise manager of all affairs that were intrusted to him Annotations on Psal LXXVIII V. 8. Stubborn and rebellious The difference and distinct importance of thete two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be here observed the former fitly rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crooked or perverse those that the New Testament dialect styles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disobedient those against whom Gods oath was that they should not enter into his rest Heb. 3.19 the murmuring Israelites who were all excluded Canaan Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the actual Apostate the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provoking from whence the Apostle hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 3.16 Some when they had heard provoked i. e. apostatized in heart and desired to cast off all obedience to Gods Law referred to v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in apostatizing from the living God to their Aegyptian Idols Thus is Apostasie stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gall of bitterness Act. 8.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a root of bitterness Heb. 12.15 And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so frequently discours'd of by the Talmudists are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostates In the end of this verse where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we with the Chaldee and LXXII render whose spirit was not stedfast with God the Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and confided not in the God of its spirit rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a masculine verb and thus indeed the sense will very well bear and the change of genders is not unusual and God is frequently known by that title the God of the spirits of all flesh see Num. 16.22 V. 9. Carrying bows Of the Ephraimites 't is here said that being armed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shooting with bows from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast or dart or shoot they turned back in the day of battel Of their being archers we have an intimation Gen. 49.24 where in Jacobs blessing of Joseph the father of Ephraim it is said his bow abode in strength c. But of their cowardly flight the Scholion of Kimchi may deserve to be considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this was done saith he in the wilderness in the desert it was that they were put to flight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and although the story be not mentioned in the law or books of Moses yet it is written in the books of the Chronicles viz. 1 Chron. 7.21 where on occasion of Zabad the Ephraimite and Shutelah and Ezer and Elead it is added whom the men of Gath that were born in that land slew because c. and Ephraim their father mourned many days and his brethren came to comfort him The manner of this relation
shews that it was a very sad and considerable slaughter and the greatness of it Kimchi collects probably by comparing the sum of the Ephraimites Num. 2.19 when they came out of Egypt with that of them in the plains of Moab Num. 26.37 In the former the host of the Ephraimites was 40500 in the latter but 32500 eight thousand short whereas in that space the other tribes were considerably encreased And to this flight and defeat and slaughter an effect of their cowardise and unbelief and want of dependance on God the Psalmist here refers most probably V. 12. Zoan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 13.22 though it be not set down in the story in Exodus is twice specified by the writer of this Psalm here and v. 43. as the scene wherein the wondrous works were wrought on Pharaoh by Moses either because really the first and principal of the miracles were shewed Pharaoh there this city being the seat of the King and a most antient city as appears by the expression used of Hebron Num. 13.22 where to set out the antiquity of that city where Abraham the tenth from Noah dwelt 't is said that it was built seven years before Zoan in Egypt or perhaps only in poetical style as the field or country of Zoan is all one with the land of Egypt foregoing Thus in other prophetick writings when judgments are threatned in stead of Egypt sometimes we find Zoan alone Isa 19.11 where the Princes of Zoan are all one with the wise Counsellors of Pharaoh sometimes the Princes of Zoan with the addition of some other city as v. 13. the Princes of Zoan the Princes of Noph i. e. again the Counsellors of that Kingdom which as it there follows have seduced Egypt brought the whole nation to ruine So Isai 30.4 where they send to Egypt for releif 't is said their Princes were at Zoan their Embassadors at Hanes But elsewhere Ezek. 30.13 c. we have a larger enumeration of many cities of Egypt Noph Pathros Zoan No Sin Aven Phibeseth Tehaphnehes all to express the same thing the land of Egypt after the manner of the Hebrews by some one or two or more cities of it For Zoan the Chaldee and LXXII and Latine read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tanis which certainly is but a light change from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the צ as 't is ordinary being turned into T and the ע left out Of this saith Stephanus Byzant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the name of a great city of Egypt V. 18. Lust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul is generally set to signifie the sensitive or animal faculty as that is distinguished from the spirit the upper or rational faculty And so here when their wants were abundantly supplied and yet they remained unsatisfied and querulous it is fitly said that they demanded meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their souls i. e. not for their real wants which they might rationally desire to have supplied but for their phansies their sensitive and carnal appetites not restrained by reason Thus the Jewish Arab took it rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without need And this in the story Num. 11.4 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusted a lust and so here v. 29 30. and accordingly in sense it is not unfitly here rendred by our English meat for their lust V. 25. Angels The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong or robustuous is applyable to any creature that is such oxen horses souldiers and may here not improbably refer to the Israelites groundless complaint against the Manna as thin light food assuring us that it was meat for the healthiest appetite noble food saith the Jewish Arab and accordingly they were sed with it as athletae to saturity as it follows in this verse and v. 31. the wrath of God fell on the fattest of them their murmurings being most unexcusable But besides this the word being used first of God may be here secundarily applyed either to heaven or therein to the Angels and so it is taken by all the antient Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bread of Angels say the LXXII and all the rest accord the bread of heaven saith Abu Walid and Kimchi As for the meaning of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread of Angels who we know neither eat nor drink the Chaldee gives a full account of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the food that descends from the dwelling of Angels and so it signifies no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheat or corn of heaven v. 24. only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corn relates only to the matter of it whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adds the dressing of it which without question is the importance of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeparavit and accordingly is rendred by the author of the book of Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 16.20 bread prepared from heaven as an explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the food of Angels preceding there Of this 't is here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is capable of a double interpretation either that man eat that food which was brought by Angels as a special dignity to the murmuring Israelites to be so royally attended or else that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies quilibet every one and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 36.16 so here every one did eat in reference to the great abundance of this manna as it follows he sent them meat to the full V. 34. When he slew them The full and clear importance of these 6. verses from the beginning of verse 34. to the end of verse 39. will be best fetcht from the various acception of the particle י which is sometimes copulative and then must be rendred and sometimes is the note of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 introducing the latter part of a disjunctive or comparative speech and then is sometimes best rendred yet sometimes than If the period begin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when or if then ו that introduceth the latter part must be rendred then If the period being begun thus consist of many members one involved in the other by way of parenthesis and ו be still continued as the means of connecting them then they will best be rendred by though and yet And so it is most probably here For there being very many parts of this period each of them begun with ו the context directs to carry the sense suspended for the four former verses 34 35 36 37. and to begin the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 38. after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If or when he killed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they sought him and returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and remembred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though they flattered him with their mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with their tongues lyed unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their heart was not right with
earth are out of course Paraphrase 5. But impious obstinate men pervert justice and proceed without all remorse in their corrupt courses a gift blindeth the eyes of the Wise or Seer Exod. 23.8 and so those that should rule and administer the several Nations of the earth uprightly and preserve Justice among all men are themselves the most unjust and thereby the Authors of all mischiefs to the world 6. I have said you are gods and all of you are children of the most High 7. But ye shall dye like men and fall like one of the Princes Paraphrase 6 7. By their commissions and power derived to them from the God of heaven they are a sort of terrestrial Angels imployed and innobled by God and as children are of parents his copies and images upon earth But this doth not so priviledge them as to give them immunity from the common fate of all men whether people or Prince that of mortality nor consequently from that severe account and reward of their actions which after death expects all such 8. Arise O God judge the earth for thou shalt inherit all nations Paraphrase 8. It being most certain that such a judgment of God shall one day come wherein the whole world shall be concerned all the men on earth being the subjects of the supreme Deity and so accountable and sadly punishable for all they have ever offended Annotations on Psalm LXXXII V. 1. The mighty That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the title of God is sufficiently known taken from his supreme power which he hath over all the world And then Gods standing i. e. presiding so 1 Sam. 19.20 Samuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stood presiding over them in the congregation of God i. e. in his own judicature so the Jewish Arab saith that it is the repetition of the name again instead of the affix or that which is erected and authorized by him is the same which we read 2 Chr. 19.6 He said unto the Judges Take heed what you do for ye judge not for men but for the Lord who is with you in the judgment R. Obad. Gaon glosseth it that God is an assistant and defender when they judge righteously but a revenger when they pervert judgment The Jewish Arab reads Gods command standeth is placed in the conventions among the judges when they judge i. e. by his commission it is that they do act Ibid. Gods What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may be examined by the use of the word in other places As Ps 86.8 There is none like unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among these Elohim where the Chaldee expresly renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the high angels So 1 Sam. 28.13 I saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim ascending out of the Earth the Targum reads again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an angel of the Lord. So here v. 6. I said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are Elohim the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Angels And when it there follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and children or sons of the most High they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as the high angels in the notion of sons of God Job 1.6 and 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of God came i. e. saith the Chaldee in consent with all interpreters in that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assemblies of angels This therefore being the frequent known use or the word and that taken from the office of angels to be the ministers and legates and officers sent from whence is their title both in Hebrew and Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and commissionated by God whose name therefore they bear it is by the same reason of analogy applyed to all Judges and Magistrates and accordingly Psal 138.1 this same word is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges and by the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings administring justice to the people in the name and by commission from God whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers they are Rom. 13.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed by God v. 1. and their assembly the judicature of God in the beginning of this verse Among these God is here said to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Punick notion of Suffes for a Dictator or Supreme judge V. 3. Do justice From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justus fuit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil to justifie in the notion of acquitting or absolving and is set opposite to condemning Deut. 25.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall justifie or acquit the just and condemn the wicked So Prov. 17.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that acquits the impious and condemns the just And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being spoken of a Judge whose office it is to acquit or condemn must in all reason be rendred in that notion of acquitting from the charge that injurious men lay against him V. 6. I said ye are gods These words being cited by Christ Jo. 10.34 are introduced in this stile Is it not written in your Law From hence the conclusion is necessary that this Book of Psalms was among the Jews lookt on as a part of the Divine Law in a more wide and loose notion of law as the writings of the Prophets and all that were inspired by God and bring divine authority along with them are styled Law To this purpose the words of Midras Tehillim are observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Psalms are thora i. e. the Law And to that perhaps may be referred what we find Psal 78.1 Hear my Law O my people by law meaning the same thing which in the end of the verse is called the words of my mouth i. e. the Psalm which he is there inditing as it follows I will open my mouth into a parable c. The Eighty Third PSALM A Song or Psalm of Asaph Paraphrase The Eighty third Psalm the last of the number of those that were composed by Asaph is a complaint addrest to God against the oppressors and adversaries of his people the Jews and under that type of the opposers of the Church of Christ and a prediction of Gods severe punishments that should fall upon them It seems most probably to have been composed in Jehosaphats time yet may not unfitly be referred to all the oppositions against the Jews to the time of the captivity under the Assyrians see note c. 1. Keep not thou silence O God hold not thy peace and be not still O God 2. For loe thine enemies make a tumult and they that hate thee have lift up their head Paraphrase 1 2. O blessed Lord be thou at length pleased to shew forth thy self to interpose and vindicate thine own honour in repressing the proud tumultuous importunate adversaries of thee and of thy people 3. They have taken crafty counsel against thy people and consulted against thy hidden ones
Soveraign whom thou with thine holy oyle hast inaugurated and by thy special providence appointed to be King over us 10. For a day in thy Courts is better then a thousand I had rather be a dorekeeper in the house of my God than to dwell in the tents of wickedness Paraphrase 10. It is infinitely more desirable and valuable to spend one day in thy presence and service in the place where thou art pleased peculiarly to exhibit thy self than a thousand days in any other condition deprived of this priviledge and advantage more eligible to lye at the threshold in the most abject condition of neerness to this palace of thine than to have all the pompe and glory of any the most splendid worldly condition and to be withheld from this liberty as men excommunicated and separated from thy presence 11. For the Lord God is a sun and shield the Lord will give grace and glory no good thing will he withhold from them that walk uprightly Paraphrase 11. For this God of ours that there exhibits himself is the spring of all light and strength directs us in our way and defends us in it he will not only pity and deliver but even advance and dignifie and heap all abundance of blessings both corporal and spiritual in this life and eternal in another life on all those that faithfully adhere to him and constantly observe his commandments Surely God heareth not sinners but him that is a worshipper of God and doth his will him he heareth denyeth him no request which is truly for his avail to have granted him 12. O Lord God of hosts blessed is the man that trusteth in thee Paraphrase 12. O thou blessed omnipotent Lord of all Majesty how unspeakably great and valuable is that one felicity which consists in a constant adherence to and dependance on thee He that is thus united to the fountain of all good things can never stand in need of any thing that is truly profitable or desirable Annotations on Psalm LXXXIV V. 3. Cryeth out From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cry aloud vociferate or jubilate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and it is used either for grief but especially for joy and exultation the LXXII fitly render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding joy And being here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it hath a special notation such as is taken from the custom of Mariners or Soldiers or husbandmen the first of which when they loose from land into the ocean set sail with a shout the second when they assault their enemies incourage one another with a shout when they have gotten the victory express their joy with a shout the third when they conclude their harvest do it with a shout called therefore proverbially Isa 9.3 the joy in harvest And so when they went up to the feasts at Jerusalem they went with an holy jubilation or shout And this seems to be the full importance of the phrase in this place My heart and my flesh my rational and even carnal sensitive faculties shout to the living God are ardently desirous of thus going up to the Sanctuary are ready with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ovations and vociferations when they be allowed that favour to go up to the presence of this living God the joy of their very life whose gratious assistance and exhibition of himself is the only tenure they have in all kind of prosperity V. 5. Hearts The difficulties of this verse may possibly be removed by remembring the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only for the heart but by metaphor being oft applyed to those things that have no heart for the middle So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jon. 2.3 not into the heart but the midst of the Seas So Deut. 4.11 the mountain burnt with fire to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not heart but midst of heaven 2 Sam. 18.14 Absolom was alive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the Oake So Jer. 51.1 inhabitants of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not heart but midst of them that rise up against me And if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may thus with the learned Grotius be rendred here in the midst of them then the passage will be clear Blessed is the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally strength or as the LXXII and Syriack and Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help to him in thee i. e. which hath in thee strength help or protection being allowed liberty as the former part of the Psalm determins the sense to resort to Gods Sanctuary which is sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from whence that protection and aid in all exigencies may be had Then follows to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paths or highwayes fosseways or causeys from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to raise or pave a way with stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascents i. e. wayes of going up to the Sanctuary in the midst of them i. e. who have such highways free liberty to go up to the holy assembly in the midst of them or if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie their hearts who take care and look to the maintenance of these causeys in order to the sacred assemblies which they that are deprived of that priviledge of going up to them most sadly bemoan the want of When Jerusalem became the Metropolis of Judaea the roads to it upon civil grounds were to be made large and passable but when the Temple was built there and by the Law the whole nation obliged thrice every year to resort thither this was now upon weightier reasons to be provided for Especially considering that Judaea was a mountainous uneven Countrey where the brooks in the valleys upon any fall of rain were apt to swell so as to be hardly passable And therefore among the causes for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intercalation of a month and alteration of the seasons of the festivals thereby the chief that are set down by Maimonides are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because 〈◊〉 wayes when in respect of them occasion requires it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and because of the bridges And the same Maimonides tells us Hilch Roths c. 8. that for the maintenance of the wayes every year at the 15. of the Month Adar Commissioners were sent out to look to the repairs of bridges causeys c. This makes it not unreasonable to suppose that the wayes to the Temple should here be mentioned in reference to those sacred solemnities as when Lam. 1.4 't is said The wayes of Zion mourn because none come to the solemn feasts And then as it is a felicity to have the use of these wayes so must it also have been an act of piety in any to take care of them that they might be serviceable to this end for themselves and others And to this purpose also the next verse will be best interpreted see note c.
later passage seems to be here set in a parenthesis to give some account of the overplus those that were not numbred as well as the former words did of those that were for not to them but the former belongs the conclusion of the verse with the causal particle in the front 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is suddenly cut off and we flee away so to all them it was that were numbred at the coming out of Egypt save only to Caleb and Joshua in the space of forty years their carcasses fell all and every of them in the Wilderness and so they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mowed grass or stubble cut up by the roots so the word signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pluck up and like stubble before the wind or a rolling thing before the whirl-wind Isa 17.13 they fled away The Jewish Arab reads when the harvest is nigh we flee so taking it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If it be deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may then be compared with the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pass along and so R. Solomon renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to the rest this cannot be applied who did survive in Canaan and were not thus cut off This the LXXII have much transformed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so after them the Latine for mansuetude is come upon us and we shall be stricken How they came thus to render the words is not that I find taken notice of by any That which seems to me most probable is that the Greek copies are corrupt and that their original reading was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as now we have it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is early gone and we shall be smitten For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to cut off signifies also to pass and go away and so might probably be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is gone away and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celeriter quickly might as fitly be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 early as that is frequently used for quickly see v. 14. and so the Chaldee here adds in the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the morning to express the swiftness of the flight And then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to flee they seem to have deduced it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to smite changing the ×¢ into × and so to have rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we shall be smitten V. 11. Thy fear All difficulty will be removed from this verse if only the ×› in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken as an expletive unsignificant for then the words will lie plainly thus who knows the power of thy thy anger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thy terror or terribleness of thy wrath Thus the Syriack have taken it rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the terror Thus to know the force and terror of Gods wrath is to discern the cause of it our sins and to be truly affected with it so as to prevent it by seasonable reformation This is the interpretation of knowledge in Scripture-stile as 't is used for spiritual prudence and practice proportionable to our knowledge And this the Chaldee have paraphrastically and more largely exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is be that knoweth to avert the strength of thy anger but the just who fear thee and appease thy fury The rendring the particle ×› as or according to seems not here so facile or agreeable for by that according to thy fear signifying our fear of God 't is certain that Gods wrath is not proportioned to our fear of him And that our fear of God should signifie our want of that fear to which only his wrath is apportioned is very remote and without example Aben Ezra would have it to signifie the same with those words of the Law Levit. 10.3 I will be sanctified in all them that come nigh me viz. that Gods anger is encreased according to our knowledge of him and so Jarchi and Kimchi But seeing the knowledge of God is oft separated from obedience to him but the fear of God in the sacred style is not so separable and therefore they that know God and so only approach him may incur his highest displeasure but they that fear God cannot be imagined to do so therefore I cannot adhere to that notion Yet if the former shall seem remote then I shall propose this third that the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as thy fear thy wrath shall bear proportion with that way of speaking Judg. 8.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a man his strength which proverbial form may probably have been transferr'd to other things and then the meaning here may be that Gods wrath is equal to what men fear or apprehend of it God affrights not with vain empty terrors but will really inflict on impenitent sinners to the utmost of his threats or of what they can apprehend or expect This may not improbably be the meaning of the phrase Yet the context seems better to accord with the other the prayer following So teach us being fitly opposed to the former complaint that no man takes notice or lays to heart the terribleness of Gods wrath in cutting off so many daily before their eyes And therefore of that only I have taken notice in the paraphrase For indeed that which follows in our books as the beginning of v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to number our days will best be adjoyned to this v. 11. and so the LXXII joyn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our days they seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy right hand and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thus we set it the sense will be most current in the first way of intepretation Who knows the power of thine anger c. to number i. e. so knows the power of Gods anger and terror of his indignation as thereby to be moved or to learn to number his days i. e. to look upon his life as short and fading for so we number that which is short pauperis est numerare pecus the poor man that hath but a few cattel may number them the flocks of the rich are innumerable and accordingly to spend it the more to his eternal advantages The asking the question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who knows signifies a strong negation and complaint that no man knows they fall every day and no man considers it so in the example of others as to number his own days or apply it to his own benefit or amendment And then follows a prayer to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do thou so teach us or make us know that we may apply or as that phrase may
Rev. 1.6 and then shall good men have all kind of incouragements to follow and adhere to goodness hereby the profession of Christianity shall be propagated over all the world as that which though with some mixture of persecutions hath the promise and is sure to be rewarded even in this life Matth. 19.29 and 1 Tim. 4.8 and not only in that which is to come 16. Who will rise up for me against the evil doers or who will stand up for me against the workers of iniquity 17. Unless the Lord had been my help my soul had almost dwelt in silence Paraphrase 16 17. But this is to be wrought not by any humane aids or means by armies raised to defend piety against impiety when these are wanting and impiety is backt with the greatest visible strength then shall God himself by his own ways and means in his due time interpose and rescue his faithful people from the utmost imminent destruction 18. When I said My foot slippeth thy mercy O Lord held me up Paraphrase 18. If at any time the danger appear greater than ordinary that the pious man is ready to think himself lost then is Gods special season to interpose his hand for his relief 19. In the multitude of my thoughts within me thy comforts delight my soul Paraphrase 19. When he is in the greatest anxiety and sollicitude incompast with apparent hazards on every side and from thence disquieted and troubled God then chooseth most seasonably to interpose to deal with him as a tender parent with a querulous child provides for him whatsoever may be most grateful and satisfactory in this condition 20. Shall the throne of iniquity have fellowship with thee which frameth mischief by a law Paraphrase 20. Let men sin never so confidently make laws for impiety as Nebuchadnezar did for the worshipping his golden image Dan. 3.4 and set up wickedness on the throne or tribunal confound all justice and substitute oppression and rapine in stead of it the comfort is God will never be drawn to take part with them to favour or countenance their impiety 21. They gather themselves together against the soul of the righteous and condemn the innocent blood 22. But the Lord is my defence and my God is the rock of my refuge Paraphrase 21 22. Be they never so violent and unanimous in their pursuit of the life of blameless pious men and their forms of process never so solemn and legal there is yet an appeal behind to the unerring supreme tribunal and my resort to that shall never fail to bring me a rescue from their bloudiest sentence God shall reverse that and protect me and all that chearfully depend on him 23. And he shall bring upon them their own iniquity and shall cut them off in their own wickedness yea the Lord our God shall cut them off Paraphrase 23. And he shall most certainly requite and punish the wicked oppressors return that mischief on them which they designed to bring on others and by making their sins their own scourges and certain ruine manifest his fatherly care and providence over his obedient faithful servants Annotations on Psalm XCIV V. 10. He that chastiseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to instruct and institute as well as to correct is in all reason so to be understood and rendred here he that instructs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nations all the people in the world The LXXII duly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that instructs the nations but the Chaldee more fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that gives the law to his people This is here said of God as in the end of the verse to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that teacheth Adam or man all the men in the world knowledge the first man saith the Chaldee referring to those precepts which were given in the Creation called the precepts of the sons of Adam as after of Noah Now these two being the attributes of God as well as that of planting and forming the eye and ear in the Creation and ever since in Procreation v. 9. that which is in the midst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not he rebuke or punish from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 increpavit corripuit must in all reason belong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to both those and to that purpose be best rendred in the end after both He that instructeth and he that teacheth shall not he rebuke or punish Is it possible saith the Chaldee that God shall have given law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when they have sinned shall they not be rebuked or punished what is added by the English translation in the end of the verse shall not he know is not in the Hebrew but was added as a supply to a supposed Ellipsis But the right rendring of the verse hath no need of that aid the sense is much more perspicuous without it V. 11. Vanity From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which first signifies to vanish or come to nought Jer. 2.5 they walked after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vanisht or came to nought is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and if in that notion then it must signifie vanishing transient that soon comes to nothing and so the Syriack renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vapour as they do Jam. 4.14 where our life is called a vapour and thus we have it Psal 144.4 man is like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a vanishing transitory thing for as it follows his days are as a shadow that passeth away But there is another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by metaphor lightly varied from hence for stultescere growing foolish so Psal 62.11 it is best rendred from the Hebrew trust not in oppression and rapine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 become not vain i. e. fools to signifie that those that so trust that depend on unlawful means for the enriching themselves will certainly be deceived find this the most perfect folly in the event And this of folly being that by which the Atheist is most frequently exprest in Scripture will be most agreeable to this place where the Atheists cogitations are described v. 7. confident of Gods not seeing not regarding which thoughts of his as they are Atheistical and so false and so foolish in one sense as folly is ignorance so are they most impudent which is practical and the greatest folly will never secure his wicked actions of impunity but on the contrary will betray him to all the ruine in the world And to this sense it is that verse 8. we find in the like style Vnderstand O ye bruitish and ye fools when will ye be wise and so this is the adaequate notion of the word here V. 13. Vntil The rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until in this place may much disturb the sense and make it believed that the rest 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 and the Latin salvavit sibi hath saved for him the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Chaldee hath relieved or redeemed him This being here applied to God that his right hand and holy arm hath relieved him helped him brought him salvation or deliverance though by some figure it may be interpreted of God's relieving his people and setting forth himself victorious in the eyes of men yet most literally it belongs to the prophetick sense accomplisht in the resurrection of Christ for then in an eminent manner did the divine power called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his i. e. God's right hand and God's fidelity in making good his promised relief he will not leave my soul in hades fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his holy arm bring him i. e. Christ relief in raising his dead body out of the grave and exalting him personally to God's right hand in heaven and this peculiarly seems to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wonderfull things the complication of miracles which are here mentioned in the beginning and are the matter of the solemn thansgiving in the ensuing Psalm V. 8. Clap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall clap the hands is here applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rivers as an expression of great joy The whole heathen world are here exprest by the several parts of this visible globe Sea and World and Rivers and Hills as before by Earth and Sea and Field and Trees Psal 96. see Note d. and so the joy that is here attributed to each of these being the joy of men in the world is fitly described by those expressions of joy which are frequent among men yet so as may have some propriety to those inanimate parts of which they are literally spoken In triumphs and ovations it is ordinary among men to make a loud and vehement noise and the roaring of the sea is not very unlike that and so likewise the mugitus which hath sometimes been heard to break out from hills in an earthquake and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a loud noise is here applied to the sea v. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cry vehemently to the hills v. 8. And so the clapping of the hands being a token of delight and approbation and the striking or dashing of the water in a river being for the noise of it a resemblance of that the rivers are here said to clap their hands The Chaldee saith Schindler explain it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall strike or play on the timbrels with the hand but sure that is a false reading of the Chaldee the more emendate Copies reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the rivers clap their hands together c. and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall clap the hand The same phrase is used of trees Isa 55.12 and there both Chaldee and LXXII agree in the rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall clap the hand or applaud with the boughs the clashing of boughs together in the tree being a like sound to that of clapping of hands The Jewish Arab reads And let the people of the rivers strike or clap their hands and the people of the mountains all of them cry aloud or shout The Ninety Ninth PSALM The ninety ninth Psalm anciently attributed to David seems first to refer to his quiet establishment in that Throne to which God had chosen him but prophetically also as the former to the kingdom of the Messias 1. THE Lord reigneth let the people tremble he sitteth between the Cherubims let the earth be moved Paraphrase 1. The omnipotent God of heaven that God that hath promised to be present in his sanctuary and appointed the Cherubims to be placed covering the propitiatory thereby to denote his presence there to all that seek him and pray to him hath at length been pleased to shew forth his power in behalf of his servant David hath discomfited the Canaanites and Jebusites and other his heathen enemies and now quietly seated him in his throne a lively image of his erecting the Messias's kingdom in mens hearts and so shall firmly continue in despite of all commotion or opposition whatsoever The gates of hell shall not prevail against the Church the spiritual kingdom of Christ here 2. The Lord is great in Zion and he is high above all people Paraphrase 2. And herein hath God magnified himself in the â—ight of all the people round about the God that is worshipt and presentiates himself in the Ark now placed in Zion is discerned even by heathen men to be far too strong for any nation to resist or oppose 3. Let them praise thy great and terrible name for it is holy Paraphrase 3. This they now are forced to acknowledge to dread his power and vengeance and confess that it is most justly evidenced on them to the subduing of them and magnifying his people This was more eminently fulfilled in the conversion of the Gentiles to Christ 4. The King's strength also loveth judgment thou doest establish equity thou executest judgment and righteousness in Jacob. Paraphrase 4. All the strength and ability that David hath had to bring him to this height and peace and stability he hath received wholly from God and that God which hath thus holpen him hath done it to this great end to punish sin and set up all manner of vertue casting out and destroying the detestable idolaters severely visiting their unnatural sins upon them and by excellent Laws and Rulers after his own heart indeavouring to advance the practice of all purity and justice and charity among the Jews 5. Exalt ye the Lord our God and worship at his footstool for he is holy Paraphrase 5. O let us all make our humblest united approaches unto him and as they that petition a Prince on earth use to cast themselves prostrate at his feet so let us be prostrate in his sanctuary see v. 9. that place of his peculiar residence where we are appointed to assemble and let us there uniformly adore and praise and magnifie him for this signal act of his glorious goodness and mercy toward us and offer up our prayers and supplications unto him as to one that never fails to make good his promise of hearing and answering the prayers of his faithfull servants which are ardently addrest to him 6. Moses and Aaron among his priests and Samuel among them that call upon his name they called upon the Lord and he answered them Paraphrase 6. Thus hath he constantly dispensed his mercies to his people at the prayer of those holy men whom he hath set over them Three eminent instances there are of it recorded One Exod. 32.11 when at the prayer of Moses God was propitiated after the great provocation of the golden calf A second Numb 16.46 when upon Aaron's making the atonement for the people in the business of Coreh the plague was stayed A third 1 Sam.
consideration of that great displeasure of thine to which I am to impute all these sad and direfull effects of it 11. My days are like a shadow that declineth and I am withered like grass 12. But thou O Lord shalt endure for ever and thy remembrance unto all generations 13. Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come Paraphrase 11 12 13. My condition is every day worse and more hopeless than other my joyless life hastening to its fatal period and unless thou please to interpose thy sovereign power I am utterly and finally lost But herein this one great comfort remains that thy strength is beyond our weakness thy eternity is opposed to our frail transitory state thy mercy surmounts our wants and misery and on this I still found an hope and confidence that thou wilt in thy good time return the captivity of our Church and Nation restore us to the priviledges and blessings of peaceable assemblies and that it will not now be long ere that most desirable and acceptable time come 14. For thy servants take pleasure in her stones and favour the dust thereof Paraphrase 14. To this hope I am induced by thine own promise that whensoever thy people are carried captive by heathen enemies if they shall be truly sensible of thy punishments and humbled for their sins thou wilt then remember thy Covenant and restore them And this is our condition at this time Now thy Church is laid waste among us see Nehem. 1.3 we cannot choose but be sensible of our loss and our sins and with all compassion and affection be transported when we think of either At present the want of outward prosperity hath not rendred her less desirable in our eyes but rather inhansed the value of those interdicted felicities and made us vow all readiness to endeavour the repairing of those ruines whensoever thou shalt please to grant us that welcome opportunity 15. So the heathen shall fear the name of the Lord and all the Kings of the earth thy glory 16. When the Lord shall build up Zion he shall appear in his glory 17. He will regard the prayer of the destitute and not despise their prayer Paraphrase 15 16 17. When that blessed time shall come it shall be an effectual means to bring in whole heathen nations Princes and people to thy service when they see so great a deliverance wrought for thy people their captivity returned and their Temple re-edified evidences as of the omnipotent power of God so of his readiness to hear the prayers of those that are brought to the lowest ebbe of misery and destitution 18. This shall be written for the generation to come and the people which shall be created shall praise the Lord. Paraphrase 18. The wonderfulness of this deliverance shall be recorded to all posterity and in probability be a means of bringing in those that have not yet any being to be proselytes to the service of so great and compassionate a God 19. For he hath looked down from the height of his sanctuary from heaven did the Lord behold the earth 20. To hear the groaning of the prisoner to loose those that are appointed to death 21. To declare the name of the Lord in Zion and his praise in Jerusalem 22. When the people are gathered together and the Kingdoms to serve the Lord. Paraphrase 19 20 21 22. When they hear how signally he doth exercise his power and providence in affairs of the world here below and how ready he is to relieve and rescue those that are in the greatest distress and destitution to return their captivity and restore them to their country again there to bless and praise and proclaim the power and mercy of God in his Temple making their constant solemn resort thither from all the quarters of the land at the times by God appointed 23. He weakened my strength in the way he shortened my days 24. I said O my God take me not away in the midst of my days thy years are throughout all generations Paraphrase 23 24. When I consider the sadness of our state the misery and shortness of our lives and on the other side the strength and eternity of God I cannot but address my prayers unto him with some hope that he will spare us and restore us to some prosperity and not cut us off in the most flourishing part of our lives 25. Of old hast thou laid the foundations of the earth and the heavens are the work of thy hands 26. They shall perish but thou shalt endure they all shall wax old like a garment as a vesture shalt thou change them and they shall be changed 27. But thou art the same and thy years shall have no end Paraphrase 25 26 27. 'T was he that by his almighty power at first created the whole world and all the parts thereof and though by the same he will in his due time either destroy or change them quite from the condition of their creation yet through all these transmutations he shall continue the same to all eternity 28. The children of thy servants shall continue and their seed shall be established before thee Paraphrase 28. And this irresistible power and immutable will of his is a ground of firm hope and confidence to me that there shall be a time of rest to God's faithfull servants that upon our sincere return to him and reformation of our sins he will return our captivity and if this fall not out in our days yet our children and their posterity shall receive the benefit and comfort of it and be continued a people to him and thereby for ever ingaged to serve him Annotations on Psal CII V. 3. Like smoak For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in smoak which we reade in the Hebrew the Chaldee and LXXII are thought to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as smoak and accordingly they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as smoak But 't is more probable that they so express what they thought to be the meaning than that they read it otherwise than we do For the Jewish Arab though reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as smoak is consumed or vanisheth The Syriack reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in smoak and so the sense will best bear either my days or time of my life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consume and wither in smoak as Psal 1.19.83 a bottle in the smoak afflictions have had the same effect on me as smoak on those things that are hung in it dried me up and deformed me or perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 end or fail or consume in smoak as when any combustible matter is consumed smoak is all that comes from it and so it ends in that and to that the latter part of the verse may seem to incline it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my bones or members or body
rooms were laid see note a on Psalm 148. i. e. whereas in the building of an upper story there must be some walls or pillars to support the weight of it and on that the beams are laid God here by his own miraculous immediate power laid and ever since supported these upper rooms there being nothing there but waters to support them and those we know the most fluid tottering body not able to support it self and therefore that is another work of his divine power that the waters which are so fluid and unable to contein themselves within their own bounds should yet hang in the middle of the air and be as walls or pillars to support that region of air which is it self another fluid body Ibid. Wind. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes signifies spirit sometimes wind which is nothing but air moved is set to import here might be somewhat uncertain were it not for the next verse where 't is said of the Angels He maketh his Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his ministers a flaming fire which the Apostle Heb. 1.7 expresly expounds of the Angels There as Angels and Ministers are but several names of the same divine creatures so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fire are but expressions of the several appearances of them sometimes in airy sometimes in flaming clouds In this part of v. 3. is described the use of clouds for God's appearing to us here below exprest by mention of his chariot and walking He is we know an infinite Spirit and so invisible to any material created finite faculty yet he is said to come down to us to presentiate and exhibit himself to us at some times more than others then especially when the Angels who are the attendants and officers of his Court the satellitium or guard that wait upon him mentemque profundam circumeunt and incompass this profound Mind as the Platonists styled God do visibly appear unto us And these again being in their own nature either spiritual and so invisible substances or else if bodies of a most subtile indiscernible nature are wont when they purpose to appear to come in clouds either airy or that air being ascended fiery and flaming In which respect that airy or fiery cloud when it is in motion especially is fitly resembled to an Eagle with wings in which those Angels descend and overshadow first then perhaps light on us as an Eagle or Dove doth first hover over then light on any thing and then God is agreeably said to come or fly or walk on those wings of the wind or moved air or white cloud i. e. to be eminently present where the Angels thus appear From hence therefore it may be resolved that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural in the next verse are the winds i. e. agitated air or clouds wherein the Angels appear and those defined by their opposition to flaming fire to be clouds of pure air white not fiery clouds so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is the generical word belonging to both those sorts of clouds which the Angels make use of to descend and appear in and those clouds of such a breadth as to resemble the wings of an Eagle or great Bird and then God who makes the clouds his chariot his vehiculum to bring him down may fitly be said to walk on these wings toward us Thus Psal 18.10 God's riding on the Cherub is again exprest by flying on the wings of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we there also render the wind There the Angels are sure meant by the Cherub and those as in the Ark pictured with wings Now in the Ark the wings of the Cherubim were so placed one toward the other that they made over the Propitiatory a kind of Seat and that was looked on as the seat of God and accordingly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or spirit there and here on whose wing◠God is said to fly there and walk here must be those agitated clouds whereby as with wings the Angels fly down to us and so God is said to walk or be present on them This makes it necessary to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense in both verses and that according to the original notion of it air or wind which are exactly all one save that the latter intimates motion and so is the fitter to express these clouds by which the Angels descend most frequently with some incitation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a violent rushing blast Act. 2.2 Aben Ezra and Kimchi in this fourth verse are willing to take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 winds in the genuine notion and Angels in a metaphorical interpreting it by Psal 148.8 wind and storm fulfilling his word where the wind is described as a kind of minister and so Angel of God But the Apostle Heb. 1.7 expresly applying the words of this fourth verse to the Angels obligeth us thus to interpret them V. 8. They go up by the mountains It is not here certain whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mountains and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valleys or plains be to be read as in the nominative or as in the accusative case If they be in the nominative then we must reade as in a parenthesis the mountains ascend the plains or valleys sink down joyning the end of the verse unto the place to haste away v. 7. thus The waters once stood above the mountains those places which now are such but at the uttering God's voice they fled and hasted away the mountains ascending and the valleys descending unto the place which thou hast prepared for them Thus the LXXII and Latin understood it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascendunt montes descendunt campi the mountains ascend and the plains descend referring to the change that was made in the earth from being perfectly round and incompassed with waters into that inequality wherein now it is great mountains in some parts and great cavities in other parts wherein the waters were disposed which before covered the face of the earth But they may be more probably in the accusative case and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waters v. 6. which were understood v. 7. though not mentioned for it was the waters that there fled and hasted away must be here continued also viz. that the waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascend or climb the mountains and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descend or fall down upon the valleys or fissures or hollow places ditches and the like receptacles of waters for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now signifies among the Rabbins And this sense the Chaldee follow they ascend from the abyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the mountains and they descend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the valleys to the place And this is the clearest exposition of it rendring an account of the course of waters since the gathering them together in the Ocean that from thence they are by the power
that Psalm 4. for setting about any action especially of weight Gen. 41.44 without thee shall no man lift up his hand i. e. attempt or doe any thing so Psal 10.12 Arise O Lord lift up thy hand forget not the poor i. e. set to thy active hand to their assistance so Heb. 12.12 lift up the hands that hang down and the feeble knees i. e. set actively and vigorously about the Christian task And every of these might possibly be accommodated to this place of lifting up his hands to God's commandments For it may be 1. praying for God's grace to perform them 2. blessing them as we do our daily food or rather praising and blessing God for them in respect of the great advantages we may reap by them and to this the Syriack seems to have inclined adding at the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will glory in thy faith or fidelity 3. it may be vowing and promising under oath a constant obedience to them or 4. it may be the setting vigorously about them And that is the most probable meaning of it I will lift up my hands to the practice of them V. 61. The bands The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cord doth also signifie a troop or company whether of souldiers or of any other so 1 Sam. 10.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a troop of prophets for so the Chaldee there render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a company of scribes and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a company or troop of wicked men in opposition whereto is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 63. I am a companion engaged in another society This farther appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows men may be said to rob or plunder but cords or bands cannot V. 66. Good judgment From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gustavit to taste the noun is used for sapor savour or taste of any thing Exod. 1â— 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the taste of the manna was as the taste of a wafer And the verb being transferred from the body to the mind Psal 34.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—aste how gracious the Lord is the noun is so in like manner and signifies in proportion either the outward fashion and behaviour c. by which the mind is discerned as meats by the taste as in the title of Psal 34. when David changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his behaviour the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his countenance or else the inner disposition and habit of mind rendred by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposition 1 Sam. 25.33 Other uses of the word there are for a decree Jon. 3.7 and Dan. 3.10 but that which best agrees to it here where it is joyned with knowledge is either 1. as our English render it judgment in the notion of opinion counsel so the Jewish Arab and Abu Walid render it by a word deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vidit to see and spoken of the mind sensit judicavit statuit to think judge or resolve or else 2. the habit of mind genius indoles and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be goodness of disposition inclination to which when knowledge is added it is a special gift of God fit to be here the matter of a prayer The Chaldee 1 Sam. 21.13 and in the title of Psal 34. render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy knowledge and his knowledge or sense and accordingly here the Interlinear reads bonum sensum a good sense and the translatour of the Chaldee which here reteins the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rationem reason But as that notion cannot be applicable to the word in the title of that Psalm for sure David was not really mad and so 't was not his sense or knowledge or reason that was said to be changed there so it is not certain that it hath that sense in any other place of scripture The most probable is that of Prov. 11.22 where the fair woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is compared to a jewel of gold in a swines snout Here the Interlinear reads declinans discretionem as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recessit departing from discretion and the Vulgar Latin fatua foolish but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cannot be better rendred than of ill inclinations disposition and to that I suppose the Chaldee accords and the Syriack both reteining the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their dialects and the former reading it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be corrupted or stink the latter reteining the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that signifies perverse contumacious and so may best be rendred not as the Latin of the one foetida sensu and of the other foetida sapore but of a corrupt or perverse disposition or manners as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.33 to corrupt manners is applied to the debauching their whole habit of mind And proportionably here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good manners there mentioned or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodness of manners The LXXII have divided it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodness and discipline and the Latin follow them and the Syriack have changed the order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 savour and goodness V. 70. Fat as grease The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very differently rendred by interpreters The LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made cheese like milk and the Syriack Latin and Arabick accord with them And this undoubtedly by reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 milk for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fat for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confestly signifying incrassation being applied to milk it must needs signifie being coagulated or made into cheese But the Chaldee it is certain reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fat The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being onely here found the Jews do but by guess give the meaning of it Aben Ezra notes onely that it is without a fellow R. Solomon meddles not with it Kimchi renders it to be fat Abu Walid gives three expositions of it 1. rendring it by the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and expounding it is troubled or corrupted or unclean foul sordid and stinking or sending up smells or fumes like that of fat stinking flesh with unclean evil thoughts sends up saith he stinking fumes of evil thoughts like burnt fat 2. according to the Chaldee use of it to be fat and gross 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as more probably it should be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be thick and gross or hard and then the two last fall in as one almost Now for the construction it may most probably be by understanding a preposition not their heart is incrassate or gross like
fat for fatness can no more be said to be gross than to be fat being that by which other things are incrassate but either their heart is gross as fat i. e. as if it were a mere lump of fat or their heart is become gross as with fat as Psal 73.7 their eyes stand out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with fat and 't is ordinary in poesie for the prepositions to be omitted Thus the translatour of the Chaldee supplies the preposition by rendring it in the ablative case incrassatus est quasi adipe is incrassate as with fat and so the learned Castellio quasi obesitate obtusum est is stufft up as with fat And to that the Jewish Arab agrees their hearts are stuffed up ב with fat As for the application of this to the heart the gross or incrassate heart is all one with the dull or stupid as pinguis Minerva among the Latines signifies and this from nature the membranous lean parts being onely sensitive And thus will it stand in direct opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good genius or disposition v. 66. and denote the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stupid incapable mind and so in effect although fat is the softest of any flesh an obdurate heart in the sense that Philoponus useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an incrassate spirit and many the like expressions are used V. 83. Smoak From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send up smoak or incense or burn Exod. 29.18 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 smoak Gen. 19.28 and so here a bottle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the smoak a bottle of skin such as the Jews used hung up in the smoak and by that means parcht and dry and so fit to express one worne out and dried up with long suspence of expectation The LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the frost the Latin in pruina and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the frost from some other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of affinity with that wherein 't is used Psal 148.8 in company with hail and snow probably from the manner of the generation of a frost or congealed mist being but a smoak out of the earth The Jewish Arab renders it strangely as he that wandreth noddeth reeleth in the smoak being amazed V. 84. How many are the days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how many days is here most probably to be interpreted by the context which from the beginning of this Octonary speaks of God's deferring his deliverance and permitting him to wait and pray and yet lie under his affliction And accordingly there being an ellipsis in the words it is in reason so to be supplied as best agrees with that sense How many days of or to thy servant the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a preposition is indifferent to either i. e. how many days are appointed or assigned me for the continuance not of life as How many are the days sound but of the pressures or afflictions that are upon me and so it accords with when wilt thou comfort me v. 82. and when wilt thou execute judgment avenge or punish or at least restrein and check my persecutours in the remainder of this verse Thus 't is frequent in the Hebrew and among the Hellenists for day to signifie judgment his day is coming Psal 37.13 see note on Rom. 13. d Heb. 10.a. V. 85. Proud have digged pits The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proud in this Psalm for wicked injurious men both here and v. 21 51 69 78 121. is here observed by the LXXII which render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked and so the Syriack and Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and iniqui wicked men as Isa 13.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawless and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impiety Deut. 18.22 and frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contumely Pride being indeed the original as of all wickedness so especially of contumely and injury For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have digged ditches or pits for me which the Chaldee and Syriack follows the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin narrarunt mihi fabulationes they have told me vain and idle discourses so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Arabick fully expresses it by words of dotage or folly long impertinent discourses of other mens matters The ground of their reading is visible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with ש from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak or talk is elsewhere duly rendred by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talk 1 King 28.27 but being here with ש from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to decline bend down c. it signifies a ditch or pit or declining ground and so is used Psal 57.6 As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dig and Psal 7.15 joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ditch or pit parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here though it have no signification proportionable to that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 telling yet the other word being so rendred idle talks or discourses for pits this was by analogy to follow the telling being accommodated to those talks as digging to pits Meanwhile this rendring of the LXXII is not very unagreeable to the sense their telling him long and idle tales or talking thus impertinently with him being easily supposeable as was the Herodians and Pharisees with Christ to have been designed on purpose to insnare him What here follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not according to thy Law for which the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thou hast not commanded in thy Law and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as thy Law O Lord is to be taken in the Hebrew dialect imitated by most other languages by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when that is said to be not good or not well done which is extremely ill when unprofitable signifies very wicked and many the like see note on Matt. 12. e. for so here not according to Law signifies extremely contrary to it and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the LXXII rendred the proud here is literally no more than they that act beside the Law which is the style of the Syriack in this latter part of the verse but it signifies those that doe most contrary to it V. 89. For ever O Lord The Syriack seem most fitly to have expounded these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For ever O Lord by addition or supply of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 art thou thus Thou art for ever O Lord and thy word indures This may suggest a rendring of these two verses by way of correspondence that one may bear proportion and be directly answerable to the other which will be if we shall compare together the beginnings and the ends of the verses severally The beginnings lye thus Thou art for ever O Lord v. 89. Thy faithfulness is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to
generation and generation i. e. to all generations which are exactly parallel Then the latter parts of the verses lye thus Thy word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stands or is settled in the heavens v. 89. i. e. whatsoever thou commandest in heaven doth certainly come to pass and Thou hast established the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it shall stand or abide i. e. the earth and all things in it are by thee most firmly establisht And then as the parallel will be exact so the sense will flow most currently The parallel will be exact for as v. 89. his word is said to stand or be settled in heaven so v. 90. his faithfulness shall be said to abide or stand in the earth as stedfast as the earth it self or ever since the creation and establishment of the earth And then the sense will be that as God is eternal so his word and faithfulness remains constant and never fails in heaven above or here below on earth where from the afflictions of good men there is more shew of objection against God's making good his promise to them Now as his word and faithfulness though severed in place are to be united in sense and signifie his faithfull performance of his word so the heaven and earth are in sense to be joyned also and signifie by a frequent Hebraism see note on 2 Pet. 3. e. the whole world in his constant governing of which this his fidelity is as illustriously visible as in the creation of them Accordingly v. 91. they are joyned together They continue this day or They have continued to this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they in the plural and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either adverbially as the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day or understanding the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill this day not as the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day continues but they i. e. the heaven and the earth foregoing and consequently all things therein comprehended for so it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all things serve thee V. 96. End of all perfection The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render end signifies limit or boundary or extreme part and is most ordinarily applied to places or regions so the LXXII who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bound And if in this sense it be here used then 't is not amiss to take notice of the Syriacks rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfection by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which their Latin translatour Sionita renders regioni region I have seen that there is a bound to every region for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a bound or end and is here by the Chaldee used to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there rendred a region and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arabick is space or place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common style of a region So saith Sionita in a note on this his version in the margin of his edition in quarto Propriè terminum significat saepe tamen pro regione seu parte mundi sumitur It properly signifies bound limit yet 't is oft taken for a region or part of the world To this the latter part of the verse well accords of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exceeding width or amplitude of God's commandments not having such bounds as each region hath And to this perhaps the Chaldee lookt which paraphrastically expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all that I have been solicitous of or beheld This carries that probability with it that it deserved to be mentioned And if it be not accepted then still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ordinary signification of perfection or universality as a comprehensive word must denote the greatest latitude or amplitude whether qualitative or quantitative of vertue or of space and so still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the bound or utmost extent of it The Jewish Arab renders it To every kind an end Abu Walid I have seen the uttermost of every end or uttermost extent but the extent of thy judgment commandment law or wisedom for that is wider and deeper than that the uttermost of its extremity or end may be attained to V. 109. My soul is in my hand The meaning of this phrase is obvious I am in danger of my life See Jud. 12.3 I put my life in my hands and passed over against the children of Ammon i. e. I fearlesly adventured my life So 1 Sam. 19.5 he put his life in his hand and slew the Philistims i. e. by adventuring his own life he killed the other and ch 28.21 I have put my life in my hand and hearkened to thy words i. e. run the hazard of my life to obey thee and Job 13.14 Wherefore do I take my flesh in my teeth and put my life in my hand The onely difficulty is what is the original of this proverbial style This Pat. Cockburne hath proposed as an instance of the interpreting scripture from vulgar speech making this to be the meaning of it that he hath no aid now left him but from his own hand as being left destitute of all other help or auxiliaries And thus indeed the place in Judges seemed to suggest When I saw that ye delivered me not I put my life in my hands and passed over against the children of Ammon you gave me no aid and so I was fain to go over my self without you and so likewise of David who without any help smote Goliah to which there Jonathan refers 1 Samuel 19.5 But the other places of the witch of Endor and Job will not bear this sense and therefore this is not to be pitcht on but rather this That as what is in a man's hand is easily parted with easily lost and as easily taken from him so a man's life is said to be in his hand when there is but little distance betwixt him and death and so the Chaldee interprets it by way of paraphrase my soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in danger from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Hebrew is to profit but in the Chaldee language to periclitate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the back of my hand which consequently he hath no hold of it may depart at pleasure So the Jewish Arab thus paraphraseth it Although my soul be as it were in my hand continually through danger And this is the most allowable original of the phrase The LXXII have here varied the phrase and reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my soul is in thy hands and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy hands not so probably misreading the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as expressing it by way of pious paraphrase our lives being then certainly in God's hands to save if he please when they are in humane sight in greatest danger and so by every pious man to be deposited in God's hands V. 113.
and sad condition it is to be forced to spend so much time as a stranger and sojourner among such barbarous unhumane people which are always projecting mischief against me 7. I am for peace but when I speak they are for war Paraphrase 7. Let my actions and my words be never so friendly and pacificatory their malice is rather accended than slackened thereby The deceitfulness of their own hearts infuseth jealousies into them makes them suspect the meekness and friendliness of my behaviour to be but a stratagem of fraud and guile in me Annotations on Psal CXX Tit. Degrees The meaning of this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psalm of Ascents from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascend will I suppose best be learnt from Nehem. 9.4 c. There we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ascent or scaffold or pulpit of the Levites some place of advantage whereon they stood when they chaunted out the forms of Praise Thus we find in the institution that the Levites were to stand by David's last words to thank and praise the Lord morning and evening 1 Chron. 23.50 and this at the east or front of the altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over against it say the LXXII 2 Chron. v 12. as before the Ark 1 Chron. 16.4 i. e. probably at the East gate of the Temple before the courts of the people for so saith Maimonides Cele Hammikdosh c. 3. that at both the gates of the mens and womens court there was a scaffold or pulpit for the Levites where they stood twelve at least to make one sound to be heard in praising and thanking the Lord 2 Chron. 5.13 So we see it practised in that place of Nehemiah Jeshuah and Bani c. standing up on that ascent cried with a loud voice unto the Lord their God v. 4. and again Jeshuah and Kadmiei c. said stand up and bless the Lord your God for ever and ever and blessed be thy glorious name Here is a double ascent 1. an advantage of ground whether as on a scaffold or desk or pulpit such as is wont to be set up for such purposes of publick reading proclaiming or other services 2. an elevation of voice From either or both of which rather than from the 15 steps or stairs of the Temple which the Talmudists have fansied in compliance with the number of the 15 Psalms here so styled the Psalm which is there delivered is fitly styled a Psalm of ascents Accordingly the Jewish Arab rendreth it a Psalm of praise with lifting up the voice which Kimchi takes notice of as the opinion of R. Saadiah It may be here farther observed that that passage in Nehemiah refers to the deliverance of that people out of the captivity of Babylon and 't is not improbable this title may have some respect to that also the returning of the captives to their own countrey being not unfitly stiled an ascent or coming up Of this as Theodoret and Euthymius interpret so 't is certain the Syriack understand it making the contents of this Psalm to be a prayer of the people detained in Babel and intitling the next a Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of eduction or ascent out of Babel and so forward in the rest of the fifteen and to that the Chaldee may be interpreted also when it paraphrases it the Psalm which was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the ascent from the abyss thereby resembling the depth of their bottomless misery in the captivity though 't is not improbable they might refer to the wild Talmudical story of the rising up of the abyss at the building of the Temple which with much adoe was at last conjured down What is here said of this is to be applied to the rest of the 15 Psalms which carry the same title Not that this and all the rest were first composed on occasion either of the delivery out of the captivity or of the captivity it self but that being formerly made by David or others on some other occasion they were then used some in their thraldom some upon their delivery as they were proper and thought applicable to some part of this occasion Aben Ezra resolves it possible that it was no more than a Musical tone V. 3. Given to thee The Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what shall give to thee the nominative case being reserved to the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceitfull tongue thus What shall a deceitfull or false tongue give thee i. e. profit thee and so again more explicitly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what shall the deceitfull tongue add to thee i. e. what advantage shall it bring thee Thee i. e. the person who converseth with such i. e. the Psalmist here Thus the Chaldee understood it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What shall the detractor give thee or what shall the delator add to thee by a false tongue The Syriack more plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What shall deceitfull tongues give thee or add to thee so the Jewish Arab He shall say to him that hath it what is that with thee or that thou hast and what shall a deceitfull tongue add to thee i. e. what shall a man gain by such a conversation by living among deceitfull malicious men Even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrows of the strong man the military man or gyant such as men use in war on purpose to mischief and so are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very sharp and not onely so but to make them enter the more certainly and pierce the deeper and burn together as they wound they are heat red hot and that in the scorchingest fire such as is that which is made of the coals of Juniper saith S. Hierome of which others have affirmed that being once on fire they will keep the fire a year together without going out And so saith Kimchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are very hot and will not be quenched who adds that these coals keep fire in them when they appear dead and so indeed in nature the coal that lasts long alive must cast thick ashes about it and then it will seem dead the life not discovering it self through the ashes otherwise the sulphurous parts wherein fire consists will presently get out Thus is this instrument of the deceitfull persons punishment adapted to his sin and is an emblem of him the concealing hatred being as destructive as the long burning of it the ashes as the coals of Juniper And so this question and answer being a poetical description of the mischief of such company that which follows v. 4. Woe is me that I sojourn or dwell among such doth exactly accord with it V. 5. Mesech The Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render as if Mesech were the name of a place seems best to be expounded v. 6. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have a long while dwelt for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw or protract seems to signifie adverbially long So the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my sojourning is lengthened to which as the Latin and Arabick so the Syriack accords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my perigrination is protracted so Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was a stranger a long time and Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have protracted sojourning Thus to protract and prolong are the same in all languages and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently used in that sense of protracting Prov. 13.12 Psal 36.11 and 85.6 and 109.12 and oft elsewhere from whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a space and so here adverbially or for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a space i. e. a long time The Chaldee indeed take it here for a people rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Asiaticks and from them the latter Jews understand it of Tuscany and so of Italy and the Roman Empire as Kedar following they interpret of the Saracens or Turks But as all the other ancient Interpreters depart from the Chaldee so Kimchi hath receded from this invention of his fellow Jews and renders the place woe is me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that my captivity is very much lengthened drawn out or protracted Should it be otherwise interpreted the conjecture of the learned Bochart would be worth remembring that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee and Syriack signifies a skin and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius out of Nicander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fleece or skin from whence saith he Mesech might be the name of a city so called not from Mesech the son of Japhet but from the skins with which the Arabes Scenitae covered their tents mentioned in the end of the verse But it is no less probable that in the notion of skins it should be here joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tents which were thus covered with skins and if we deduce it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw it may signifie a draw-wagon or traha and the barbarous nations that were not by agriculture fixt to one place dwelt as well in their wagons as tents either way it well agrees with Kedar i. e. the progeny of Kedar the son of Ishmael Gen. 25.13 those barbarous people of Arabia that were called Scenitae because they continued in tents without houses and so the Chaldee reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacles of the Arabians To whom as being a barbarous unhumane people the Psalmist here compares those malicious deceitfull men among whom he dwels If because the time of consigning the Canon of Scripture soon after the Captivity will not permit it to be spoken literally we shall interpret the Psalm prophetically to look upon Antiochus the analogy would well hold for he is in Scripture exprest as by Gog so by Mesech and described by Daniel as a flatterer a speaker of lies a worker of deceit and forecaster of evil devices c. and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemies of peace would be those sworn enemies of Jerusalem both the inhabitants of Asia minor and the confederate Arabians The Jewish Arab reads a people that is after the way or sect or manner of Mesech David Kimchi though in his Comment as was said he expound it of the protraction of his sojourning yet in his Roots saith it is the name of a nation mentioned in the Law viz. Gen. 10.2 The Hundred and Twenty First PSALM A Song of Degrees The hundred twenty first is a repose in God and a confident expectation of succour and safety under his protection 1. I Will lift up mine eyes unto the hills from whence cometh my help 2. My help cometh from the Lord which made heaven and earth Paraphrase 1 2. Whatsoever or how great soever my distress or pressure be whether bodily or spiritual I have no other sanctuary or refuge to which to apply my self but that one supreme of heaven the image of which is the Ark on Zion that holy hill or mount where God is pleased to presentiate himself even to the all-sufficient omnipotent Creator Ruler and Governor of the world To him I can confidently address my prayers and chearfully expect a seasonable aid which he by his holy Angels shall graciously afford me by the intercession of his own Son who hath assumed my nature 3. He will not suffer thy foot to be moved and he that keepeth thee will not slumber 4. Behold he that keepeth Israel shall neither slumber nor sleep Paraphrase 3 4. All other guards may fail either through the strength of a more powerfull assailant or being at some time overtaken with sleep or weariness But the watch that God affordeth us is impregnable neither he nor his Angels to whom he assigns this office of guarding under him all his faithfull servants can ever be surprised by any such advantage 5. The Lord is thy keeper the Lord is thy shade upon thy right hand 6. The sun shall not smite thee by day nor the moon by night Paraphrase 5 6. The omnipotent Lord of heaven and earth shall be present to thee and over-rule all his creatures and keep thee from being mischieved by them his protection as the cloud to the Israelites or as a faithfull second in a duel shall defend thee from all approach of danger Neither the open assaults in the day-time from enemy or devil nor the secret ambushes in the night from any treacherous underminer either of the temporal or spiritual estate the former fitly compared to the scorching of the Sun the latter to the malignant influences of the Moon shall be able to doe thee any hurt 7. The Lord shall preserve thee from all evil he shall preserve thy soul Paraphrase 7. This Lord shall assuredly defend thee from any real mischief of what kind soever that can approach thee 8. The Lord shall preserve thy going out and thy coming in from this time forth and even for evermore Paraphrase 8. He shall keep thee under the shadow of his own wings and in the beginning progress and end of thy undertakings and designs when thou goest out to work or comest home to rest in thy business or in thy retirement his guard shall continually attend thee and if thou continue to adhere to him never forsake or destitute thee Annotations on Psal CXXI V. 2. From the Lord The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from with or before the Lord which the Jewish Arab reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from at or with the Lord. The LXXII reade onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Lord but the Chaldee and the Syriack agree in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from before or from the sight or presence of the Lord referring hereby more generally to the good Angels stiled the Angels of his presence those that stand before the Lord and always behold the face or God and where they appear there God is said to be in a
dispenser of all good things Without his special protection 't is not all the guards of men which can secure or preserve a city And as little is it in the power of humane solicitude or of a multitude of wives and concubines such as Solomon had in greatest abundance to have children to inherit it when 't is gathered For as to the former of these wicked men that incessantly moil and cark and drudge for the acquiring it and never injoy any part of the comforts of this life through the vehement pursuit of riches are generally frustrated and disappointed in their aims whereas on the contrary those that have God's blessing thrive insensibly become very prosperous and yet never loose any sleep in the pursuit of it And for the latter that of children it is a particular blessing of God's from whom all increase comes and he dispenseth it as he sees good as a present reward to the piety and other vertues of men 4. As arrows are in the hand of a mighty man so are children of the youth 5. Happy is the man that hath his quiver full of them they shall not be ashamed but they shall speak with the enemies in the gate Paraphrase 4 5. And indeed of all blessings this of a numerous progeny is the greatest every child is an addition of strength and safety to the father As the military man guards himself with weapons arrows and darts c. so the master of a family is fortified both from hostile invasions and all other insolencies and molestations by the multitude and strength of his children who are ready still to back him and defend him at all turns from the injuries of any kind which the open violence or more secret fraud of men can design against him in the field or in any court of judicature Annotations on Psal CXXVII V. 1. Build The right understanding of this Psalm the connexion specially of the three first verses of it depends on observing the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 building an house as that is the work not of the Architect but the Father For so to build from whence is the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a son is to procreate and bring up children by which houses i. e. families are built up begun supported and continued So Gen. 16.2 't is Sarah's saying to Abraham Go in unto my maid it may be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall be built by her i. e. I shall have children to build up a solitary childless family To this appertains that of the midwives Exod. 1.21 that because they feared God he built them houses gave them children to support their families So Ruth 4.11 of Rachel and Leah 't is said that they two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 built the house of Israel i. e. brought all that number of children to Jacob by which that nation more than family was replenished So Deut. 25.9 of him that would not take his brother's wife and raise up seed to him the phrase is he would not build up the house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his brother So 1 Chron. 17.10 when Nathan tells David that the Lord will build him an house it is explained v. 11. I will raise up thy seed after thee which shall be of thy sons and I will establish his kingdom So again v. 23 and 24 and 25. And thus I suppose it is to be taken in this place building an house for raising a family begetting children and providing riches inheritance for them For of these two things the erecting a family consists 1. gathering of wealth and riches then 2. begetting some body to inherit it and of both these the Psalmist here speaks distinctly in the two following verses first of gathering the wealth v. 2. rising early sitting up late eating the bread of sorrows all which is certainly designed to that end then of children that they are an heritage and reward of the Lord v. 3. and so cannot be acquired by man's solicitude but are wholly imputable to God's blessing As for the other branch of the first verse that of guarding the city it seems to be inserted as an instance to the same purpose vulgarly understood among men 'T is God must guard or else watchmen will do little good and so unless God build all the industry of men will not be successfull to it The LXXII in the copies we now have for rising early and sitting up late reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this probably in the former part is a corruption of the copy to be mended thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hastening in the morning to rise will be exactly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in sense we duly render sitting up late or literally being late to rest foreslowing of going to bed they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the adverb with an affix In both these mistakes the Latin follow the Greek copies and reade vanum est vobis ante lucem surgere surgite postquam sederitis It is vain for you to rise before light rise after you have sate But the Syriack leave them and reade most clearly vain are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are early to rise and late to sit down or rest eating bread with sorrows which is the fittest rendring of the participles in regimine It follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render so he gives his beloved sleep but the LXXII more significantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when or whereas or since he i. e. God gives his beloved sleep freely bestows and affords them rest and comfort of life and withall provides as much wealth for them and their families and indeed much more than they that moil incessantly and deny themselves the enjoyment of all worldly comforts most by so doing to inrich their posterity And that thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely so as the Jewish Arab reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so but when may appear by the frequent use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for hucusque or hactenus for in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs have the notation of time V. 4. Youth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are questionless children of the youth as those are opposed to children of the old age Gen. 37.3 Of these it is frequently observed that they are the strongest being as Jacob saith of Reuben his might the beginning of his strength And of such it is here said that they are like arrows in the hand of a mighty man defend him from hostile invasions as well as weapons can The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the young man Symmachus with the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the youth the Jewish Arab either children of youth or children of young men the word both signifying youth and being likewise the plural of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young man
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
the notion of the word in this place and so singing praises to God before the Angels be the praising him in the Sanctuary appointed for his worship and where by his Angels he is present to his worshippers So Eccles 5.6 Say not before the Angel viz. the Angel that is present in the house of God v. 1. So Agrippa in Josephus de Bell. Jud. l. ii.c.xvi speaking to the people near the Temple saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I call your Sanctuary to witness and the holy Angels of God those that are there present Angelus orationis saith Tertullian de Orat. the Angel of prayer which the Jews believe to be present with them and meet them and praise God with them in their Synagogues and of which that speech heard in the Temple before the destruction of it by Titus is most probably to be understood Migremus illinc Let us depart thence The LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over against referring probably to the way of alternate singing one part of the quire singing over against and answering the other singing together by courses Ezra 3.11 and that S. Chrysostom's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contention and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emulation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyning in quire with the Angels seems to refer to In the end of this first verse the LXXII add above what is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou hast heard all the words of my mouth which the Latin affix to the first part of the verse Confitebor tibi Domine in toto corde meo quoniam audisti verba oris mei I will confess to thee O Lord with my whole heart because thou hast heard the words of my mouth But this is sure some Scholion which crept from the margin into the text and is not owned either by the Chaldee or the Syriack V. 2. Magnified thy word For word here the copies of the LXXII which now we have and which S. Hierom S. Augustin S. Hilary S. Chrysostom and Theodoret used read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy holy which therefore the Latin joyning with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name reade magnificasti super omne nomen sanctum tuum thou hast magnified thy holy name above all and so the Arabick thy holy name above all things But in all probability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so near the true original reading of the LXXII was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word or speech by which they render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no less than five and twenty times and never by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 save in this one place However it be the Syriack as well as Chaldee adhere to the Hebrew and reade the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy word the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of thy praise All the difficulty will be what is meant by God's magnifying his word His word being here annext to loving kindness and truth must needs be that part of his word to which these two are applicable i. e. his promise the matter whereof is mercy or loving-kindness and in the performance of which is truth or fidelity And then to magnifie this word of promise seems to signifie two things 1. the making very great and excellent promises and then 2. the performing them most punctually and so that double meaning of the phrase will be perfectly answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benignity and fidelity foregoing and the doing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above all his name is promising and performing most superlative mercies above all that is famed or spoken or believed of God This will be yet more manifest if we render the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice used in the former part of the verse not for proportionably to the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Dative case but above proportionable to their use of it with an Accusative as in this place it is acknowledged to signifie For then thus it will run I will worship c. and praise thy name above thy loving-kindness and above thy truth i. e. 't will be too low too short a compellation to call thee mercifull or veracious or style thee after any other of thy Attributes thou art all these and more than so thou hast magnified thy word given and performed most glorious promises above all thy name above all that men have apprehended or spoken of thee The Jewish Arab reads I will give thanks unto thy name for thy bounty and beneficence seeing thou hast magnified above all thy Attributes or thy description or whereby thou art described thy word And in this sense though not from the importance of thy word for the eternal Word or Son of God this Verse and Psalm may reasonably be interpreted of God's mercies in Christ so far above what could be famed or said or believed or apprehended of him V. 5. Ways What is here meant by in the ways of the Lord hath some difficulty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath many significations 1. It s local importance for a way by which we pass and then the ways of the Lord will mean the coming to worship at Jerusalem foretold in several of the Prophets and then singing there will be very proper because in the march to Jerusalem at the solemn feasts the people were accustomed thus to entertain themselves with singing the praises of God 2. 'T is taken for the Law as was observed on Psal 119. Note a. and in that sense it will well cohere with the end of the foregoing verse the Kings c. shall praise thee when they hear the words of thy mouth Yea they shall sing in the ways of the Lord rejoyce and praise his name and solace themselves in the Law of God 3. 'T is taken for the manner of God's dispensations his nature and attributes and dealing with men according to the request of Moses that God would shew him his way Exod. 33.13 And this also will be a convenient rendring in regard of the subsequent verses though the Lord be high yet hath he respect to the lowly c. And the full sense will be compounded of all these that in the serving of God in considering his dealings to us and performing obedience to him they shall rejoyce and bless his name and chearfully entertain themselves V. 7. The wrath Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a nose see Psal 135. Note b. and so the Interlinear renders it here super nasum upon the nose so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt put thy hand upon the nose Thus in our common speech to lead one by the nose imports a perfect rule over him that is so dealt with and in a like proverbial speech to put a hook into the nostrils signifies restreining of the insolent Isa 37.29 And so it will fitly signifie here 〈◊〉
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 or juments for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this of the LXXII their rendring is of no force because though they do most frequently render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet ofttimes also they render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wild beast And generally where they do so the context shews that wild beasts are peculiarly meant by it So Deut. 28.26 thy carcass shall be food for the fouls of the air 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the beasts of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII that must be to the wild beasts of the earth for such onely feed on the flesh of men or other creatures So Deut. 32.24 I will send the teeth of beasts upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Hebrew word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek and must necessarily be interpreted not of the tame but wild beasts See 1 Sam. 17.44 Isa 18.6 Jer. 7.33.16.4.19.7 and 34.20 but especially Job 40.10 Behold now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we retain it in our English Behemoth but it is resolved to signifie the greatest of wild beasts the Elephant and then by way of interrogation will he eat grass as an oxe directly to distinguish him and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here from the tamer beasts the one c. such as eat grass and hay whereas the Elephant is said to feed on the Palm-trees the trunk and fruits of them and when those are wanting their roots which he digs up From these evidences it is manifest that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie not in all places peculiarly the wild beasts yet that signifying all indifferently it is by the context to be resolved to which sort it belongs either wild or tame in any particular place And then it may here be worth observing that the circumstances confine it contrary to the LXXII their rendring to the wild beasts such are those which dwell upon the mountains here as elsewhere in the woods or forest or wilderness the tamer being more properly beasts of the field And of these peculiarly is this passage of the Psalmist to be understood how God by his special providence prepares food for those which have no other care taken for them Beasts that live among men are by men taken care of they inrich the ground with manure and with water from springs and rivers and till the ground and that brings forth corn for the use of these cattel as well as men But the wild beasts that live upon the mountains and in woods and desert places are fed onely from the heavens the rain that from thence distills inricheth those dry hills and maketh grass to grow there which else would not and so God giveth to these wild beasts their food after the same manner of divine providence as in the end of the verse he is said to provide for the young ravens Of which saith Aristotle Hist Animal l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Crow or Raven exposeth and forsakes her young ones when they are not able to help themselves and must certainly perish if God by his special care did not provide for them See Valesius de sacra Philosoph p. 317. This therefore being the clear design of these two verses 8 and 9. spent onely on these two instances the wild beasts and young ravens which agree in this that they are left destitute of all provision but what God sends them as a shower of Manna as it were immediately from heaven it is yet quite deformed by the vulgar reading of it taken out of some copies of the LXXII which at the end of v. 8. after the mention of the grass upon the mountains add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and herb for the service of men of which there is no least footstep in the original nor place in the due rendring of the words as there they lie nor yet either in the Chaldee or Syriack and of which therefore we may certainly resolve that is was taken in by some ignorant Sciolus from Psal 104.14 where we find those words and from the copies of the LXXII once corrupted derived to the Latin and Arabick c. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abu Walid saith that it is spoken of four-footed living creatures yet so as that it sometimes comprehends birds also which must be discerned by the place Not unlike is the explication of the Arab. Lexicon Al Kamus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. that it is any four-footed living thing although of such as are in the water or perhaps any living creature indifferently without distinction i. e. any irrational living creature but Bahmah from the same root is restrained to lambs and kids The Hundred and Forty Eighth PSALM Praise ye the Lord. The hundred forty eighth is a solemn invitation to all the several ranks of creatures in the world to joyn in the celebration of God's praises and is intitled Hallelujah as a form of praising God see note on Psal 106. a. 1. PRaise ye the Lord from the heavens praise him in the heights 2. Praise ye him all his angels praise ye him all his hosts Paraphrase 1 2. The majesty and power and wisedom and mercy and all other the glorious Attributes of God are such and so likewise the emanations and effluxions of all and each of these unto his creatures that they exact the united acclamations and most humble acknowledgments of all the creatures in the world and all that but a poor unsufficient tribute to be returned to the great and glorious creatour of them all And first and principally the Angels of heaven are obliged to come in and pay this tribute those blessed immortal spirits that always wait on his throne in the highest heavens those many bands of celestial souldiers regularly marshal'd in their creation one under another in several ranks and orders but all in perfect subordination to the eternal God the supreme Governour and Commander of all 3. Praise ye him Sun and Moon praise him all ye stars of light Paraphrase 3. Next to them in respect of situation are those glorious creatures the Sun Moon and Stars and the spheres wherein they move the works of his creation made by him though by ignorant men they are themselves deified and adored and so obliged in serving him to honour and glorify him 4. Praise him ye heavens of heavens and ye waters that be above the heavens Paraphrase 4. Then all the regions of the air in which are those treasuries of God placed the clouds of water which at his pleasure are distill'd down opon the earth and so by obeying him and relieving or sometimes for our sins punishing us bring in their tribute of honour and praise to their Creatour 5. Let them praise the name of the Lord for he commanded and they were created 6. He hath also established them for ever and ever he hath made a decree which shall not pass Paraphrase 5 6. All these
a great fright of some sudden approaching danger though not knowing what it is they are less able to prepare for the averting it The Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a tempest or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or with a tempest and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a tempest The LXXII render this part of the period paraphrastically but exactly to this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when a tumult comes suddenly upon you and the Latin cum irruerit repentina calamitas when a sudden calamity breaks in interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear by calamity as v. 26. quod timebatis what ye feared where the LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction which is the cause of fear and so fear is frequently taken for the thing feared see Annot. on Luk. 1. q. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by sudden or tumultuous And this suggests an unanswerable argument why it should not be rendred desolation because that would be tautological idem per idem the fear annexed signifying the object of fear desolation or destruction And just thus is the word used ch 3.25 where we render desolation of the wicked but in the notion of tumult best agreeing with the sudden fear or danger precedent the LXXII therefore render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the violences of the wicked V. 28. Seek me early It is true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the morning and with relation to that the Syriack and the vulgar Latin and our English have rendred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall come betimes say the Syriack mane consurgent shall rise in the morning the Latin and seek early in our English But it is as vulgarly known and granted that the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence that comes signifies simply to seek and that from thence the noun comes to signifie the morning because that is the time of seeking what in the night had been lost or could not be found And then it is here to be considered that the great guilt of those which are here so severely punished was that they had not sought God in time or early and now onely when their destruction seised them call'd and importuned him Which makes it unreasonable to render it seek him early when 't is so visible that it was too late that they sought him and seeking and calling we know are words of the same importance to note earnest or diligent or importunate prayer and so are calling and seeking here The LXXII therefore renders it simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked shall seek and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall cry and that they may doe when 't is too late and not obtein many shall seek to enter and shall not be able many shall knock and call when the door is shut and be rejected which they should not if they had been carefull to doe it more early By this the same word ch 8.17 must be ruled and so best rendred those that seek me shall find me proportionably to our Saviour's promise ask and ye shall have seek and ye shall find and so the LXXII reade there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that seek me shall find and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that seek In this chapter beside those that have been noted there are these signal variations of the LXXII from the Hebrew V. 11. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us lie in wait for the innocent without cause they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us unjustly hide the righteous man on or in the earth taking the ל for redundant as oft it is and then taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for hiding they paraphrase and expound it by hiding in the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as oft it is used V. 12. Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and whole as they that go down into the pit they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let us take away their memory from the earth merely as a paraphrase of the other V. 14. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one purse shall be to us all they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us all have a common purse and let there be one sachel to us reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the imperative sense as it is frequent and adding the rest by way of explication V. 18. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall lay wait for their blood they shall lurk privily for their lives they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they that partake of murther treasure up evil things to themselves but the eversion of wicked men is or shall be evil Merely by way of paraphrase V. 19. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desiring again they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they commit unlawfull things expressing covetousness by that effect of it which is set down before v. 11. and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall take or catch the soul of the owners thereof they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by wickedness they destroy their own soul a clear paraphrase V. 20. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crieth they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is celebrated but perhaps took it not in a passive sense and then 't is literal enough wisedom singeth For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gives or lifts up her voice they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 useth freedom of speech or boldness which is no unfit paraphrase V. 21. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the doors of the gates they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sits by in the gates of the Noblemen plainly taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the place of Judgment Deut. 25.7 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uttereth her words by way of paraphrase they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith confidently V. 22. For how long c. they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As long as the innocent adhere or keep close to righteousness they shall not be ashamed but foolish men being desirous of contumely becoming impious have hated sense or understanding Here 't is plain they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how long without an interrogation and then it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as long as Then they take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a good sense not for foolish and so simple but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 innocent so they doe v. 4. and ch 8.5 and ch 14.15 and chap. 21.11 Next they seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hellenistick notion of that word for being united to adhering which making an imperfect period they supply the seeming Ellipsis by understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall not be ashamed And then the following words proceed currently enough Then in the end of the verse where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is construed 〈◊〉 〈◊〉 〈◊〉
the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many years say the Chaldee but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hope In this Chapter there are these variations of the LXXII from the Hebrew After verse second there is this addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thou shalt apply it for instruction to thy son i. e. apply thy heart to understanding for that end to instruct thy son merely as a gloss or explication of the phrase precedent V. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the punctation seems to be taken for a verb and so is rendred diriges thou shalt direct whereas taking it for a noun in the accusative case plural it is exactly answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectitudes and then follows by apposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all good paths V. 10. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be pleasant they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall seem good merely a paraphrase the pleasantness of wisedom being the apparent goodness to the soul V. 12. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perversenesses they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing faithfull which is no unfit paraphrase V. 13. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who leave they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O ye that leave beginning a new period and they seem to be moved thereto by the change of the number the man that speaketh v. 12. and here who leave in the plural But such changes of the number are ordinary in these Books V. 15. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perverse in their paths they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their paths are crooked An easie figure by crookedness of paths to signifie the sins of those that walk in them V. 16. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a strange woman they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a straight way It is not easie to conjecture by what mistake unless for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having made this change they proceed to alter the whole sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a strange woman which hath sweetned her words they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alien from a right mind reading perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All this by connecting the beginning of this verse with the end of the former whereas it begins a new sense in coherence with v. 12 c. for so after the mention of crooked paths v. 15. they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver thee by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remove thee far which being done they thought it necessary to render that a straight way from whence the crooked paths removed them This being done the Transcribers found it necessary to add at the end of this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 son let not evil counsel apprehend thee to support what follows in the Hebrew of the strange woman But these words are not found in many Greek Copies and certainly were not in that from whence the Arabick translated In all this though the original sense of the strange woman be lost yet another good sense which the words bear not is substituted in the stead of it Symmachus's rendring is literal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a strange woman from a stranger whose words are smooth or slippery through which 't is easie to fall V. 17. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the guide they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrine in consequence to their former change when for the strange woman they rendred evil counsel V. 18. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the dead they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near hades with the gyants from the double notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the dead and for gyants which seems to be two interpretations put together or if not the same word twice rendred V. 19. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of life they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straight which is the sense though not the words the straight paths being the paths of life adding moreover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they are not apprehended by the years of life by way of paraphrase to shew the mutual dependence between straight paths and long life V. 20. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest walk they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for if they had walked and instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had found from the affinity betwixt finding and keeping V. 22. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ways of the wicked by way of paraphrase and in consent with Psal 1.6 CHAP. III. 1. MY son forget not my law but let thine heart keep my commandments Paraphrase 1. There is nothing wherein I can express a more paternal kindness to any man than by my most earnest advice that he will be mindfull of all the commands of God and heartily set to the uniform constant practice and performance of them The knowing or remembring his duty will be far from an advantage or privilege to him unless thereto be added a conscientious observance of it 2. For length of days and long life and peace shall they add to thee Paraphrase 2. And to engage thee to this I can give thee all assurance from God that beside the endless advantages of another world the promises of all the blessings of this life shall be on this condition made good to thee the prolonging of thy days here and all manner of quiet safety and prosperity accompanying it not that no pious faithfull servant of God shall ever fall under any afflictions in this world for there are many inestimable benefits of those changes sometimes for which God sends them to those he loves best but because in general observation the most obedient pious persons by God's special blessing on them and by the very temper of Christian vertues have a security of much greater wordly felicities those which are truly such than those which make use of any unlawfull arts to gain or encrease or continue the riches or honours of this world 3. Let not mercy and truth forsake thee bind them about thy neck write them upon the table of thy heart 4. So shalt thou find favour and good understanding in the sight of God and man Paraphrase 3 4. For example there is no surer way to get the love and kindness of all to be approved of and highly esteemed both by God and man than to keep close to the constant continual practice of all works of justice and mercy and never to stray from them never to meditate or attempt much less to act the least injustice to be guilty of the least deceit toward any but to go about doing good to all even to sinners and enemies giving and forgiving This course never did nor shall fail to gain a good reputation and even veneration among men and is also secured of the favour and rewards of God And besides that in the enjoying of these two the main of the
to me the Arabick whatsoever I had need of As in the looking to a garden the care of constant watering it supplies it with all necessaries and advantages for fruitfulness This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII elsewhere use for fattening rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it so chap. 13.4 the soul of the diligent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be made fat they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 richly provided for and chap. 28.25 he that putteth his trust in the Lord shall be made fat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of periphrasis because they that are thus carefully looked to and furnished with all they can need will thrive and grow fat by that means This provision therefore of all that any man wants proportionable to the diligent watering of a garden is that which is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 12. Delighteth The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to delight or be pleased and to be reconciled or accept or approve That here it is to be taken in the latter sense of accepting approving being reconciled may appear 1. by the matter in hand a Father's correcting his Son which is not simply an effect of his being pleased with or delighting in him but is occasioned by some fault which provokes his displeasure That which is observable of the Father's correction is that it precedes the receiving him into his favour again after the commission of any fault and then thus the sense here is that he chastens every son whom he receiveth to favour reconciliation 2. This appears by the LXXII their interpretation of the word which is from hence taken and used by the Apostle Heb. 12.6 and so their interpretation authorized which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom he receiveth thereby meaning not receiving him to be a Son for he speaks not of the Father's act of adopting Children but of such as are born in the family natural Sons but receiving him to reconciliation after any offence and that is accepting him V. 19. Established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both to prepare and to establish may here best be rendred in the former notion not to import any difference between the heaven and earth in point of stability whatsoever that may be thought to signifie but onely to refer to the first creation of them both in the very same sense as when the Psalmist saith by the word of the Lord were the heavens made his word there and his wisedom here being all one his uncreated word and wisedom both being the known title of Christ by whom St. John tells us Jo. 1.3 all things were made and St. Paul Col. 1.16 that by him were all things created that are in heaven and that are in earth by heaven and earth there signifying the whole world as they must here also be understood though they be severed according to the manner of Scripture style in enumerating the parts when the whole is meant and Heb. 1.2 by whom also he made the worlds And thus all the ancient Interpreters render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prepare or frame and so the Syriack and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepared onely the Latin have stabilivit from whence it seems we took it V. 24. Lyest down The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to lye but that in a double sense first for resting or dwelling 2. for lying down to sleep In the latter notion 't is certainly taken in the latter part of the verse which makes it more probable that here it should be taken in the former else it will be tautological Thus Lev. 26.6 in the same circumstances as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and you shall lye and none shall terrifie you the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ye shall dwell and 1 Sam. 26. the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lay round about the Chaldee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwelt so Hos 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil I will make them lye the Chaldee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will make them dwell securely and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will make them dwell in hope and accordingly here they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thou sit down By this rendring it will be fitly opposed to walking in the way v. 23. as dwelling at home to travelling abroad and differenced from lying down to sleep in the end of this verse and so more fully express the different states of men abroad at horne asleep and security in all these V. 26. Thy confidence The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light foolish inconstant is thought by antiphrasis to signifie constancy hope confidence Job 8.14 where 't is joyned with hope and so we render it trust so Psal 78.7 they set God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Targum reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their hope or confidence taking the preposition as it is ordinary for redundant But there is another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for I le a part of the body the place where the kidneys lye Thus 't is frequently used in Leviticus and rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the LXXII and so Psal 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my loins And thus it may very fitly be rendred here at thy side as that notes proverbially thy helper and so the Targum renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thy help and the LXXII paraphrastically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over all thy ways but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee and the Latin literally in latere tuo at or on thy side and with that best agrees that which followeth the keeping the feet from being ensnared or taken for which the LXXII again in their paraphrastical manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall support thy feet that they be not shaken V. 27. Them to whom it is due The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an husband lord master possessour or owner and so ch 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 owner or master of a wing denotes a bird In this sense it is here used on purpose to shew the obligation that lyes on the rich to relieve the poor the rich man's barn being as the son of Syrach saith the poor man's storehouse and so by equitable estimation founded in the command of God that of thy wealth which he wants he is the owner of and thou wrongest and robbest him if thou withholdest it from him So Deut. 24.13 speaking of the pledge of a poor man and commanding to restore it before the sun goes down it is added and this shall be thy righteousness this kind of mercy to the poor being a part of justice and righteousness in the rich and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy The Latin here for want of considering this have very much transformed
therefore as life is to be preferred before all things so this must be guarded above all as the greatest treasure and in most danger to be lost Lastly it is more generally thought to be used as prepositions in Hebrew oft are promiscuously for ב and then it will be rendred keep with all keeping This the LXXII follow reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep or preserve with all custody and so the Latin omni custodia and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all caution This latter in respect to those three Interpreters I was to mention but see no cause of doubt but the first is to be adhered to V. 25. Right on The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies right and straight and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that which is right and straight and so the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that which is right and so the Syr. and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right things which I suppose the vulgar follows when it reads recta videant see right things rather than recta adverbially straight forward or directly before thee It is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a preposition signifying ante coram before the eyes but having here the preposition ב prefixt to it we have reason to follow the interpretation of the Ancients and render it as a noun So in the latter part of the verse where we reade look straight the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Hiphil signifies make right or direct Ordinarily it is joyned with way or paths ch 3.6 he shall direct thy paths Psal 5.8 direct my way before me and so in all probability here the word ways or paths being understood it is to be rendred let thy eye-lids direct i. e. direct thy ways before thee guide thee see before thee that thou adventure upon nothing that is ill Thus the Chaldee and Syriack agreeing in the rendring it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin translator of the Syriack supplies the defect and reads dirigant viam tuam ante te let thy eye-lids direct thy way before thee the LXXII reade paraphrastically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let thy eye-lids wink on or look favourably on just things according the latter to the former part of the verse V. 26. Ponder the path of thy feet The rendring of the Hebrew cannot be more literally than here it is The onely thing worthy to be observed is that although the LXXII their rendring be but paraphrastical yet the Apostle Heb. 12.14 makes use of it they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make straight paths for the feet which the Chaldee and Syriack more plainly express but not less paraphrastically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. remove thy foot from evil paths What follows in the latter part of the verse is variously understood from the dubious use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is both in the imperative and the future and so may be rendred either as an exhortation or as a promise As an exhortation let all thy ways be established or as the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 direct thy ways or make them straight As a promise so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be established and so the Syriack and the vulgar Latin which therefore I follow omnes viae tuae stabilientur But considering that this stability signifies prosperity and the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used for the same in all reason these too forms make but the same sense ponder thy actions and be prosperous being perfectly equivalent with ponder them and thou shalt certainly prosper V. 3. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tender the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obedient joyning it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to my father subject to my father and loved by my mother The word signifies soft and they understood it in opposition to hard or stubborn but the Chaldee and Syriack reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delicate and the Latin tenellus all agreeing to joyn it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tender to my father as the LXXII doe V. 4. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to retein and sustein they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmetur in the latter sense and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it be firm but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it receive Symmachus let it hold fast and so the Latin suscipiat let it receive But the sense varies not for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let our word be confirmed on thy heart is equivalent to let thy heart receive or retein my words What here follows in the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and live they omit and so also the next passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. buy wisedom buy understanding and joyn together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep the commandments v. 4. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forget them not v. 5. and so doth the Arabick also In like manner they omit the whole seventh verse But the Chaldee Syriack and Latin in both places retein the words which they omit and here the Syriack in the end of v. 4. after and live adde farther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and my law as the apple of thine eye V. 6. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall keep thee they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall cleave or hold fast to thee fully expressing the sense and more closely observing the relation betwixt it and not forsaking precedent V. 8. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exalt they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encompass or cast a work about her This they did from the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most frequent for casting up a way exalting it and so making it passable whence our phrase an high way for that which is fittest for the traveller In the latter part of the verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. she shall honour thee when thou embracest her they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour her that she may embrace thee V. 9. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an addition or ornament they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crown which is such V. 12. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not stumble they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not be weary from a double notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for stumbling and being weak or faint the latter the cause of the former the weariness or faintness in a course betraying to stumbling and falling But the Latin reads non habebis offendiculum thou shalt not have a stumbling block and so the rest of the Interpreters V. 13. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep her for she is thy life they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep her to thy self for life reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all probability V. 15. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
saith the Interlinear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are not easie to be known say the LXXII and so the Latin and the Syriack investigabiles secret and investigable or rather she knows not i. e. she wanders she knows not whither so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and she knows not which the learned Castalio well expresses errantibus nescio quo ejus itineribus her goings wandring I know not whither i. e. to all the ill imaginable This sixth verse seems designed as the character of a naughty woman to enforce the former exhortation of not yielding to her most flattering and promising temptations V. 14. In all evil The question here is whether all evil signifie all sin or all misery The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is common to both but the context seems to respect the latter rather the misery being that v. 11. that brings the unclean person to his sad complaints of himself and the foresight of which is used as an argument to deter all men from falling into sin And thus the ancient Interpreters seem to have understood it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all shames i. e. in a most reproachfull ridiculous condition the scorn and laughing-stock of the people and so the Syriack also The Arabick into all misery of which also the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin's in omni malo may fitly be interpreted Were it understood of sin it were then an expression of godly sorrow and a rescue from the power of this sin by repentance But the intention of the writer looks not that way but rather to the sad condition that at last the adulterer finds himself reduced to for want of timely care and therefore that is more probably to be pitched on V. 16. Let thy fountains c. The Hebrew here and v. 17 and 18. reads in the future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be dispersed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be then in the latter part of v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rejoyce c. And thus the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy fountains shall abound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be Yet the LXXII and the Latin reade in the imperative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be poured out abundantly as for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not which the ordinary Copies prefix it is visibly an errour in the Scribe which the Alexandrian Copy hath mended and the Arabick appears not to have read V. 19. The loving hind The Hebrew reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hind of loves which the Chaldee and Syriack render literally as the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hind of love as the following phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fole of thy favours the Latin fitly render the sense charissima cerva gratissimus hinnulus the most dear and most acceptable This therefore is to be preferred before our reading in the active the loving hind The onely difficulty is whether this do not refer to the custom of Princes and great persons to have such creatures tame to accompany them wherein they took pleasure And thus sure the LXXII and Latin understood it who for the roe reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hinnulus in the masculine But the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the feminine and then the most obvious interpretation may be best that his wife shall be to him the continual most delightfull companion of life of whom he is never weary as the stag or other such male creature of the field is always pleased and never weary of the company of his belovedâ—mate some female with which he hath long associated V. 2. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let thy lips preserve knowledge the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the understanding of my lips is commanded thee or as other copies have it which the Arabick also follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I command or appoint thee the understanding of my lips It seems they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my lips for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy lips and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I command was but expressive of the imperative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them keep V. 3. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and smooth above oyle is her palate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Symmachus they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a time she fattens thy palate But I make no doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for favour or by way of flattery should be the reading though the Arabick reading for a short time shew that the other was read at the time of that translation For as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies smoothing and flattering and so is used Prov. 7.5 as here concerning the strange woman so the LXXII there render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if she set upon thee with words for favour i. e. flattering speeches so chap. 28.23 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that flattereth with his lips they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that hath grace i. e. flattery in his tongue so Ezek. chap. 12.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophecying things for favour or flattering divines And then this being the reading their interpretation is no unfit paraphrase of the passage though it be not a literal rendring of it she fattens thy palate for favour i. e. she flatters thee extremely which is all one with her mouth is smoother than oyle V. 5. For Her feet go down to death c. they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the feet of folly by which word sins of that kind viz. uncleanness are frequently meant lead those that use it after death to hades but the footsteps thereof are not susteined merely by way of paraphrase wherein yet the double signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is respected which as it signifies to apprehend or lay hold of so it signifies also to sustein or support V. 18. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessed they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee alone perhaps reading as v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee alone perhaps onely by way of paraphrase accounting that wife onely the happy fountain which was kept proper to the husband So v. 19. instead of let her breasts satisfie thee at all times they reade by way of paraphrase clearly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let her company with thee let her be accounted thy peculiar let her associate with thee at every season In the end of that verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ravisht always they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being carried about with her love thou shalt be long-liv'd rendring the adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continually by carried about and reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it had been from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to multiply or encrease so v. 20. they render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thou much whereby they do
and learn what an artificer she is and how venerable a work she makes whose labours kings and private men bring for health and she desirable and famous to all though weak in strength having honoured wisedom she hath been advanced This large addition having no footsteps in the Hebrew cannot be thought any genuine original part of the LXXII their Translation but inserted by a later hand yet it is so ancient as to be found in most copies and there read by S. Ambrose Hexam l. v. c. 21. and S. Jerom on Ezek. iii. In Proverbiis de ape dicitur c. V. 10. For a little sleep they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou sleepest a little thou sittest a little to note the sitting still as well as the sleeping of the sluggard For folding the hands to sleep they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou embracest thy breast with thy hands as it is the manner of the idle as well as the sleepy person to doe V. 11. For a traveller they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil way-goer for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of shield which we render an armed man Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally and Theodotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spear-man they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good courser in the same manner as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swift of foot is Homer's Epithet for Achilles that valiant Warriour or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one of the Olympick Games or exercises of Valour and then they add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if thou be diligent thy harvest shall come as a fountain and thy poverty shall fly as an ill courser meaning to illustrate the former sentence by the contrary But this with no more probability to be thought a genuine part of the LXXII than the passage of the Bee v. 7. was V. 14. For soweth discord they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such an one brings troubles to a city V. 16. For these six things doth the Lord hate yea seven are an abomination to him they reade in coherence with the former verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he rejoyceth in all things which God hateth but he is broken for the uncleanness of his soul In the former part for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 six they seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gavisus est which they frequently render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here they doe Isa 66.10 and 14. Lam. 1.22.4.21 And in the latter part for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and seven they seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is broken and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abomination to his soul is easily transformed into for the impurity of his soul V. 19. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breatheth lies they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accendeth inflameth lies from the diverse uses of the breath to inflame or set on fire as well as to speak V. 22. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she shall lead thee they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lead it away and let it be with thee by way of paraphrase for as in taking a guide to conduct one in the way this is the manner the man takes the guide and keeps him with him and he directs the man in the ambiguities of his way so here the taking the Law and keeping it with him is equivalent to the Laws conducting him in his journey V. 23. For the commandment is a lamp and the law is light they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the command of the law is a lamp and light joyning those into one the commandment and law which whilst they are severed are yet supposed to signifie the same thing Whereas in the end of the verse they sever those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reproof and instruction which in the Hebrew are in regimine reproof of instruction V. 24. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the smoothness or flattery for which Symmachus hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 smooth-tongued they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calumny whereas elsewhere they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceit and ch 7.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a snare either because flattery and calumny go together he that flatters one calumniates others to him or because the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies first to divide then to smooth and that of calumniating may refer to the former signification calumny breeding discord and division Accordingly the Syriack here reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from feeding on delations or accusations which is their phrase for calumny and accordingly they call the Devil he that eats accusations and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they use comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cut or divide V. 25. For lust not after her beauty in thy heart they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of excellent paraphrase for if lust gain the consent of the heart it hath certainly overcome that man before it break out into the actions V. 26. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally by a whorish woman to a cake of bread they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of a whore is as much as of one loaf thus supplying the Ellipsis to which also the Latin agrees pretium scorti vix est unus panis the price of a whore is scarce that of one loaf And the learned Castalio seems to approve it nam meretrix libidinosa mulier cum valeat ipsa unum panem pretiosam venatur animam a whore when her self is worth but one loaf hunts the precious soul And thus the sense is well made up But the Ellipsis is most readily supplied by that way which our English hath made use of V. 32. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heart which the adulterer is said to want they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding the volitive faculty which is seated in the heart CHAP. VII 1. MY son keep my words and lay up my commandments with thee 2. Keep my commandments and live and my law as the apple of thine eye 3. Bind them upon thy fingers write them upon the table of thine heart 4. Say unto wisedom thou art my Sister and call understanding thy kinswoman 5. That they may keep thee from the strange woman from the stranger which flattereth with her words Paraphrase 1 2 3 4 5. And as the caution thus far insisted on ch 6. was that which all parents see necessary timely and frequently to inculcate to their sons v. 20. so is it an eminent part of the admonition of wisedom to all her children as thereby is meant the commandment of God and the eternal wisedom of the Father the Messias and Son of God There is no duty that these exact of all more indispensably to be treasured up in the heart in order to continual practice to be prized as life and guarded as that which is soonest hurt and most tenderly valued by men to be
reign respecting at least not excluding Christ as God whose Ordinance it is by which they reign Accordingly Eusebius Eccl. Hist l. i. c. 2. designing to shew that Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a being before the world living and subsisting with the Father and God of all ministring unto him for the framing and building of all things that are made called the Word and Wisedom of God brings together these passages by me Kings reign c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Lord hath created or begotten me in the beginning of his ways c. as the LXXII now hath it In the same sense we must understand v. 23. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was anointed ordeined constituted or as the Interlinear principatum habui I had the principality because princes used to be anointed is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath founded me before the Age i. e. from all eternity constituted me as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the future Creation V. 26. The fields What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is matter of some doubt The Chaldee and Syriack render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Translatour of the one interprets flumina rivers of the other torrentes torrents and so the vulgar Latin reade flumina rivers but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uninhabited places The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies abroad or without doors and so the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fields or desarts all that is without doors in opposition to Towns and Cities the places where men dwell This is wont to be called ager the field or countrey and so may well be meant by the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not inhabited and so I suppose both the Chaldee and Syriack must be understood also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying valleys as well those without as with water and indeed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haereditavit possedit inheriting possessing any possession or inheritance so Gen. 26.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the valley of Gerar Numb 13.24 the valley of Eshcol or Cluster 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII and so very frequently and sometimes when 't is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torrent it signifies valley as Joel 3.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we reade the valley of Shittim and in agreement with this it is best to render it here plains or valleys as those are opposed to the hills described by the highest part of the dust of the world in the end of the verse for which the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest places that are inhabited of the Universe thus making the opposition betwixt the valleys and these that these are inhabited the former not V. 27. Depths What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depth signifies in this place must be judged by the former part of the verse preparing or making the heavens which being the circle or circumference which encompasseth the regions of the air it cannot be reasonable to understand the Sea which is part of the Terrestrial Globe by the depth here The word abyss or depth as hath been shewed Note on Psal 42. d signifies the whole body of waters here below some of which are above as others beneath the Expansum some treasured up in the clouds or air others in the ocean and other rivers thus we have them in that Psal 42. where one deep calls to and answers and meets the other and thus here v. 28. the clouds above and the fountains of the deep and in this place the former of these is meant upon which the Globe or compass of the heavens is set which is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at his describing a circle upon the face of the depth the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he circled a circle drew a circumference the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he constituted his own Throne by that paraphrastically expressing the celestial Globe upon the winds by the winds I suppose meaning the regions of the air where this superiour abyss was So that this whole verse is the description of the creation of the heaven V. 30. As one brought up with him From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verax or fidus fuit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nutritius a tutor or one that takes care of a Client Numb 11.12 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nutritus one so nourished or brought up Lam. 4.5 But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies a Workman or Artificer and so is by learned men most reasonably rendred Jer. 46.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the artificer of No. To the same sense Jer. 52.15 Nah. 3.8 are applied by Crinitius Exercit. Heb. p. 3. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cant. 7.1 the work of the hands of the Artificer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII and so Exod. 28.6 where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 artificer and so v. 12. And thus most probably it signifies here in the notion wherein Lactantius from Trismegistus applies to Wisedom here the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's Artificer in which the Psalmist saith of the word of the Lord the title of the Son of God by the word of the Lord were the heavens made and S. John ch 1. that all things were made by him To which signification of the word doubtless the LXXII referr'd reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was by him framing or composing or putting in order V. 1. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not wisedom cry the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt proclaim wisedom reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second person and having done so they make the latter part of the verse the answer or return of wisedom to that call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that prudence may answer thee so rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall give forth the voice by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of answering to this the Syriack agree but the Chaldee and Theodotion and the vulgar Latin accord with our rendring save that the Chaldee and Theodotion turn the interrogatory into an affirmation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. therefore and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold wisedom cries c. V. 2. They omit to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on or by the way as thinking it sufficiently exprest by that which immediately follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the paths rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adverbially as the Chaldee also doth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand or side of the paths not as we in the places as from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an house V. 3. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the mouth of the City parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the hand of the gates precedent they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉
IX V. 9. Give instruction The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive are in this verse very observable The former is here rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach from a notion of it not for giving simply but giving as a master gives lessons instruction i. e. teaching This is imitated by Latin Authours Da si grave non est Give i. e. tell me if it be not troublesome to you in Horace l. ii Sat. 8. Iste Deus qui sit da Tityre nobis Tell us what God that is in Virgil's Bucol For this the LXXII here reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give an occasion not observing the propriety of this idiome but using the liberty of this paraphrase to supply the conceited Ellipsis So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a parallel notion of that verb denotes not receiving simply but receiving as a disciple receives lecture i. e. perceiving apprehending So Prov. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive but by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to accept or learn as 1 Tim. 1.15 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all acceptation of which the faithfull saying is there said to be worthy signifies being learnt and considered by all and Job 22.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 learn by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprehend as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 science but by the LXXII simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11.14 the animal man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprehends not understands not the things of the spirit for so it there follows neither can he know them because they are spiritually discerned where by that of knowing and discerning it is evident what he meant before by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiving i. e. perceiving V. 3. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she calls upon the wings i. e. battlements of the high places or walls of the city the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calling together or assembling with an high proclamation or loud voice unto the cup or goblet mistaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the city in the close as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call or cry out for then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high being so applied must signifie high or loud calling Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clausit complexus est it signifies a wing as that which incloseth the body and applied to a building a battlement or sept because as the wing incompasseth the body so doth the battlement the wall or house-top but they having otherwise understood the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 city transform by consequence the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that of a cup or goblet in respect of the cavity of it and so render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the cup it is but a mistake of the learned Conradus Kirkerus Concordant to 2. to affix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 city In all which though they recede much from the words yet they vary not the sense For if we apply the cup to that wherein the wine is mixt for so they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mingled into the cup that so calling to the cup may be inviting to drink of it and thus S. Augustine reads it de Civ l. xvii c. 20. miscuit in cratere misit servos convocans ad craterem and so the following verse admits drink of the wine which I have mingled for you viz. in the cup or goblet it is then evident that the rest of the period in their rendring is no unfit paraphrase of the Original the calling on the battlements of the walls or high places of the city being very well explicated by calling together or assembling with a loud voice or proclamation V. 6. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and live the LXXII reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye may reign to eternity to which is added by way of scholion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and seek prudence to which some Copies add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and live the literal rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the end of the verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and go in the way of understanding they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and make strait prudence in or by knowledge reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil rectificare to make strait or plain and then not unfitly rendring the way of understanding by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prudence onely adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by knowledge as the means by which prudence is directed or conducted V. 7. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his blot they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall reproach himself as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were a verb. No ill paraphrase At the end of verse 10. they add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to know the Law is a part of a good understanding merely as a scholion to prove what preceded that the knowledge of the holy is understanding V. 12. When the Copies of the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thou beest wise to thy self thou shalt be wise also to thy neighbours It is most likely that it was caused by some Scribe which made a stop after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which should have been before it for by that means it seemed necessary to supply in the latter part somewhat which seemed wanting which was done by adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thy neighbours also But the Interpretation being left out and the comma set after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is then most exactly agreeable to the Hebrew and all other Interpreters thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thou become wise thou shalt be wise to thy self i. e. thou shalt have the benefit of thy wisedom After the end of this twelfth verse there is in some Editions a very large insertion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that trusts in lies feeds on the winds and the same still pursues the birds flying this passage is in the Latin inserted at the end of the fourth verse of the next Chapter for he hath forsaken the ways of his own Vineyard and wandred out of the paths of his own Field and travelleth by a waterless desart and a land placed in thirsty places and with his hands he gathereth together fruitlesness But this is manifestly an insertion and is not owned by the Complute Edition though some other Editions add yet more and prefix before this addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a son that is instructed shall be wise and shall use the fool for his servant i. e. the fool shall serve the wise which words the Roman LXXII inserts at the end of the fourth verse of the next Chapter V. 13. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
simple or simplicity in the abstract they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she becomes to want a piece of bread by this paraphrasing her simplicity that her course of idleness and impudence brought her to extreme want and in the end of the verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she knows not what or any thing they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she understands not shame merely as a scholion of what else seemed obscure or imperfect for which the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodness V. 14. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the high places of the city they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visibly in the streets merely by way of paraphrase to express the sense not the words V. 17. They invert the order of the words without any considerable change paraphrastically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take the secret loaves pleasantly and the sweet waters of stealth V. 18. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead or carcases see Note on Psal 88. d are there they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the giants or those that are born of the earth perish by her referring to the double notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those that are in the earth as the dead are or those that come out of the earth as giants were believed to do In the end for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her guests they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he meets as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies so And this also without any considerable change of the sense for this simple one being one of her guests her guests being in the depths of scheol and his meeting or going to meet her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the depth of hades are equivalent After this comes a very large insertion merely as a scholion of some learned man an exhortation to avoid the forementioned danger which in some but not in the Complute Editions is crept into the Text and retein'd also by the Syriack and Arabick but neither in the Chaldee nor Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But leap back stay not in the place nor cast thine eye upon her for so thou shalt pass over the strange water But abstein thou from the water of another's fountain that thou mayst have a long time and that the years of life may be added to thee CHAP. X. 1. THE Proverbs of Solomon A wise son maketh a glad father but a foolish son is the heaviness of his mother Paraphrase 1. After the general preparatory exhortations to the care and practice of piety enlarged on in the former chapters by way of foundation and introduction now follow the King his divine sentences some plain and yet weighty and important but the most by way of parable or aenigmatical allusion fit to affect the reader and to have a deep impression on him and commodious for memory also see Note on Chap. 1. a And the first recommends true wisedom the exercise of all vertue and piety to all young men and women as an act of necessary gratitude to their parents as well as of kindness to themselves for this certainly is the ensuring on them all manner of prosperity and felicities and flourishing condition in this life and as that is their own nearest interest so is it the parents greatest joy the whole comfort of whose lives extremely depends as upon the thriving and prospering so upon the pious sober humble pure behaviour of their children If they thrive and prosper in the world much more in those ways of divine vertue which hath the promise of all secular prosperity annext to it this must needs be matter of most ravishing delight to their parents This is an aphorism of so general observation that when the parents themselves are not so pious and gracious as they ought yet they rejoyce to see their children such And on the contrary if they miscarry and prove vitious in any kind there is no such cause of trouble and grief to the parents especially to the mother whose love is most tender and passionate and cannot choose but bewail it as the most unsupportable affliction of her life that she hath with so much pains and care brought forth a child to dishonour God to disgrace and despise his parents and to accumulate upon himself the direfullest woes of this and another life 2. Treasures of wickedness profit nothing but righteousness delivereth from death 3. The Lord will not suffer the soul of the righteous to famish but he casteth away the substance of the wicked Paraphrase 2 3. This you may discern in several branches of wisedom as that is opposed to the different sorts of folly that are observable among men The first and most principal notion of wisedom is that of all true and divine vertue and of this it is manifest that nothing can secure any man of any ordinary degree of happiness in this world but this one tenure of piety and justice and charity and all manner of vertue This is the one way of secular prudence and policy the most certain thriving course quite contrary to the worldlings measures He thinks the devil's arts are likeliest to thrive in this world injustice oppression deceit covering and griping gaining as much as he can and parting with as little and by these ways sometimes he fills his coffers possesseth himself of vast treasures On the contrary he cannot believe that justice and charity which holy writers style righteousness see Note on Psal 37. h and affirm them both to be ingredients of that righteousness which God's Law exacteth from men will ever tend to any man's worldly advantages but will be sure to keep him low and improsperous and hinderly that binds himself strictly to the exercise of them But herein the love of the world hath strangely blinded and infatuated men the truth of God's word and fidelity of his promises being engaged on the contrary observation that the greatest riches either unlawfully acquired or illiberally possest bring not the least advantage or benefit to the owner whilst he possesseth them his covetousness suffers him not to enjoy them himself much less to make himself capable of that future reward which is laid up for the charitable and mercifull and besides they are sure to meet with blasts from God and so not long to be held by him or his posterity Whereas on the other side the constant exercises of exact justice and the most diffusive charity which are so deeply under the worldlings prejudices have the blessings of God even those of this life entailed on them are so far from impoverishing or undoing any man that they are the most auspicious means to enrich and enlarge both his days and his plenty and rescue him from all the calamities to which this life is subject or the malice of wicked and covetous men could design to bring upon him And thus certainly it will be as long as God hath the disposing of the things of this world his providence being obliged to secure and
a passive obedience to Heaven The submitting to God's will in suffering what he lays upon us the utmost degree of Patience that the most of us attain to and when we have done that think our selves Champions and Martyrs of the first magnitude is but a very moderate degree of Christian fortitude that which Christ needed not have ascended to the Cross to preach unto us a man must be a kind of mad Atheist to come short of that for what is it but Atheism to think it possible to resist his will and what but madness to attempt it 'T is that high Philosophy of submitting to his wisdom the acknowledging God the best chuser for us the stripes which he sends far fitter for our turns than all the boons we pray for his denying of our demands the divinest way of granting them and in a word the resolving that whatever is is best whatsoever he hath done best to be done whatsoever permitted best to be permitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that very fury and madness of earth and hell is a piece of God's oeconomy whatsoever is revealed to be his will by its coming to pass among us is though the Actors in that Tragedy shall pay dearly for it yet better and more desirable and eligible for us than all friends and Patron-guardians in heaven and earth yea and our own Souls could have contrived and chosen for us The good Hezekiah's Good is the word of the Lord which he hath spoken when it denounced destruction to his whole family old Nahum's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even this for good to the heaviest news that ever came so oft repeated that we find him in Elias Levita surnamed Gamzo Even this the firm adherence to the truth of that Apostolical Aphorism that all things tend to good to them that love God from tribulation through seven degrees to sword or death it self and the forming all our lives by the plastick vertue of this one Article this submission I say to his wisdom superadded to that other to his will and that attended with its natural consequent a rejoycing in tribulation is the lesson God's rod must teach us yea and submission in actions as well as sufferings to his precepts as well as to his decrees doing chearfully as well as patiently enduring his will or else we are still but punies in St. Paul's Academy but triflers in the School of the Cross of Christ Once more Denunciations of God's wrath may set us a praying oftner than we were wont before make us assiduous and importunate in that duty The tempest in Jonah may cast the heathen Mariners upon their knees crying every man unto his God and yet for want of the clean hands to spread forth towards Heaven of the new Soul to exhale and breath forth those prayers the liveliest of those flames like all those which our earthy fire brings forth faint and extinguish long before they come to that Region of purity 'T was the blind man's Divinity Now we know that God heareth not sinners a principle of blind Nature and Hierocles a Philosopher descants excellently upon it The sacrifice of such unreformed fools is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a feast for the fire to prey on their offerings to the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prize for the sacrilegious to seize on the wise man is the only Priest the only friend of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only man that knows how to pray offering up himself for a sacrifice hewing his lower Soul into an Image his upper into a Temple of his Deity I might shew you some more of these inferiour uses imperfect sudden motions that these judgments may have forced from us and so still like Chymicks in the pursuit of the Philosopher's Stone we meet with may handsome Experiments by the way please our selves in our journey though never attain to our journeys end These sad Times and this forced study and contemplation of God in his Judgments may have cast us upon some considerable Christian vertues and yet not advanced us within any ken of that great transcendent treasure to which all the ignis and the sulphur the fire and the brimstone of his Judgments that vast expence of thunder-bolts to the emptying of his Armory was design'd Repentance is a higher pitch than any or all of these and 't is only Repentance is the proper Use of this sad Doctrine and not all kinds that pass under that Title neither and that must be shewed you in our next stage And first the Repentance we speak of is not Sorrow whether for misery or for sin For Misery that sluce which lets out such rivers of tears which get away all the custom from godly sorrow or humiliation Such sorrow as this is admirably described by God Hos 7.14 and call'd assembling themselves for corn fasting and praying only upon the loss and for the recovering of worldly plenty and this it seems very reconcileable with all the impiety in the world for it follows and they rebel against me Nor bare sorrow for sin neither that which some men call Repentance and by so doing have fill'd Hell with none but Penitents for I am confident there is not an unhappy creature there which hath not both these parts of sorrow both for his misery and for his fall that betray'd him to it had he not Hell were not half so much hell as 't is two of the sorest tormentors would be missing the sense of the flames and the gnawing of the worm the one extorting the tears the other the gnashing of the teeth Nor secondly Humiliation alone though that were a great rarity to be found among us for though that might prevail to avert or defer secular calamities from a Kingdom as it did from Ahab and therefore our Satan that accuses this Nation day and night before God will not allow us this common grace after all our sufferings the whole Nation God knows is as unhumbled as ever yet will not a bare humiliation under God's rod be accepted for a sufficient return when Repentance and change is call'd for No nor thirdly the sudden passionate motions toward Reformation the shooting up of the seed in the stony ground many such weak false conceptions there are in the world and an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or speedy abortion the common fate of them all like the Goats in the Philosopher that give milk when they are stung but never else When he slew them they sought him and turned them early and enquired after God Every one of these is but a poor imperfect paiment of that great arrear that God's terrors and imminent Judgments are come like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gospel to arrest us for and if we do not presently make our peace with our adversary by rendring him that only royal tribute the sincere impartial uniform obedience of our whole age to come and counting the time past of our lives sufficient to have wrought the will
Christ making all that but a Chimaera and so evacuating or antiquating that old tenure by which we hold all our Spiritual Estate The Romanists again at least some of them bestowing upon the blessed Virgin after Conception such Jurisdiction in the temporal procession of the Holy Ghost that no grace is to be had but by her dispensing that she the Mother gives him that sends the Holy Ghost and therefore gives all gifts quibus vult quomodo quando per manus that she is the neck to Christ the head Cant. vii 4 and Sublato Virginis patrocinio perinde ac halitu intercluso peccator vivere diutius non potest and store enough of such emasculate Theology as this And yet others that maintain the quite contradictory to all these acknowledging a necessity of supernatural strength to the attaining of our supernatural end and then ask and receive this only as from the hands and merits of Christ without the mediation or jurisdiction of any other are yet had in jealousie and suspition as back-friends to the cause of God and enemies to Grace because they leave man any portion of that natural strength which was bestowed on him at his Creation Whereas the limits of both of these being distinctly set there may safely be acknowledged first a natural power or if you will call it natural grace the Fathers will bear you out in the phrase Illius est gratiae quod creatus est St. Jerom Gratia Dei quâ fecit nos St. Austin and Crearis gratia St. Bernard And that properly styled the strength of God but not of Christ enabling us for the works of nature And then above this is regularly superstructed the strength of Christ special supernatural strength made over unto us not at our first but second birth without which though we are men yet not Christians Live saith Clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of embryon imperfect heathen of a child in the womb of the Gentile dark uncomfortable being a kind of first draught or ground colours only and monogram of life Though we have Souls yet in relation to spiritual acts or objects but weak consumptive cadaverous souls as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Old Testament word for the Soul and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 72 signifies a carcass or dead body Numb v. 2 and otherwhere and then by this accession of this strength of Christ this dead Soul revives into a kind of omnipotency the Pygmie is sprung up into a Giant this languishing puling state improved into an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that even now was insufficient to think any thing is now able to do all things which brings me to my second Proposition The strength of a Christian from Christ deriv'd is a kind of Omnipotence sufficient for the whole duty of a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can do all things The clearing of this truth from all difficulties or prejudices will depend mainly on the right understanding of the predicate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my Text or the whole duty of a Christian in the proposition which two being of the same importance the same hand will unravel them both Now what is the whole duty of a Christian but the adequate condition of the second Covenant upon performance of which salvation shall certainly be had and without which salvare nequeat ipsa si cupias salus the very sufferings and saving mercies of Christ will avail us nothing As for any Exercise of Gods absolute Will or Power in this business of Souls under Christs Kingdom I think we may fairly omit to take it into consideration for sure the New Testament will acknowledge no such phrase nor I think any of the Antients that wrote in that language Whereupon perhaps it will he worth observing in the confession of the Religion of the Greek Church subscribed by Cyrill the present Patriarch of Constantinople where having somewhat to do with this phrase Of Gods absolute Dominion so much talked on here in the West he is much put to it to express it in Greek and at last fain to do it by a word coyned on purpose a meer Latinism for the turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an expression I think capable of no excuse but this that a piece of new Divinity was to be content with a barbarous phrase Concerning this condition of the second Covenant three things will require to be premised to our present inquiry 1. That there is a Condition and that an adequate one of the same extent as the promises of the Covenant something exacted at our hands to be performed if we mean to be the better for the demise of that Indenture As many as received him to them he gave power c. Joh. i. 12 to these and to none else positively and exclusively To him that overcometh will I give Rev. ii 7 I have fought a good fight c. 2 Tim. iv 7 henceforth there is laid up for me a Crown then begins the title to the Crown and not before when the fight is fought the course finished the faith kept then coelum rapiunt God challenged on his righteousness as a Judge not on ground of it his absolute pleasure as a Lord which will but upon supposition of a Pact or Covenant which limits and directs the award and process for according unto it God the righteous Judge shall give And Mark xvi 16 in Christs farewell speech to his Disciples where he seals their Commission of Embassage and Preaching to every creature He that believeth not shall be damned this believing whatever it signifies is that condition here we speak of and what it imports you will best see by comparing it with the same passage set down by another Amanuensis in the last verse of St. Matth. To observe all things whatsoever I have commanded you a belief not of brain or phansie but that of heart and practice i. e. Distinctly Evangelical or Christian obedience the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my Text and the whole duty of a Christian in the proposition which if a Christian by the help of Christ be not able to perform then consequently he is still uncapable of Salvation by the second Covenant no creature being now rescuable from Hell stante pacto but those that perform the condition of it that irreversible Oath of God which is always fulfilled in kind without relaxation or commutation or compensation of punishment being already gone out against them I have sworn in my wrath that they shall not enter into my rest And therefore when the end of Christs mission is described Joh. iii. 17 That the world through him might be saved there is a shrewd But in the next verse But he that believeth not is condemned already this was upon agreement between God and Christ that the impenitent infidel should be never the better for it should die unrescued in his old Condemnation So that there is not only
it is a performing be content to believe that somewhat belongs to thee that thou hast some hardship to undergo some diligence to maintain some evidences of thy good husbandry thy wise managing of the Talent and in a word of faithful service to shew here or else when the Euge bone serve is pronounced thou wilt not be able confidently to answer to thy name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said the Milesians to Brutus All the Weapons in the world will not defend the man unless the man actuate and fortifie and defend his weapons Thy strength consists all in the strength of Christ but you will never walk or be invulnerable in the strength of that till you be resolved That the good use and so the strength of that strength to thee is a work that remains for thee If it were not that Exhortation of the Apostles would never have been given in form of Exhortation to the Christian but of Prayer only to Christ Stand fast quit your selves like men be strong 1 Cor. xvi 13 Lastly Or indeed that which must be both first and last commensurate to all our diligence the Viaticum that you must carry with you is the Prayers of humble gasping Souls Humble in respect of what grace is received Be sure not to be exalted with that consideration Gasping for what supply may be obtained from that eternal unexhausted Fountain and these Prayers not only that God will give but as Josephus makes mention of the Jews Liturgy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they may receive And as Porphyry of one kind of Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they may use and every of us fructifie in some proportion answerable to our irrigation Now the God of all Grace who hath called us into his eternal glory in Christ Jesus after that you have obeyed a while make you perfect stablish strengthen settle you To him be glory and dominion for ever and ever Amen SERMON III. PROV I. 22 How long ye simple ones will ye love simplicity THat Christ is the best and Satan the worst chosen Master is one of the weightiest and yet least considered Aphorisms of the Gospel Were we but so just and kind to our selves as actually to pursue what upon judgment should appear to be most for our interests even in relation to this present life And without making Heaven the principle of our motion but only think never the worse of a worldly temporary bliss not quarrel against it for being attended with an eternal Were we but patient of so much sobriety and consideration as calmly to weigh and ponder what course in all probability were most likely to be friend and oblige us here to make good its promise of helping us to the richest acquisitions the vastest possessions and treasures of this life I am confident our Christ might carry it from all the World besides our Saviour from all the tempters and destroyers and besides so many other considerable advantages this superlative transcendent one of giving us the only right to the reputation and title of Wisdom here in these Books be acknowledged the Christians i. e. the Disciples monopoly and inclosure And Folly the due brand and reproach and portion of the ungodly The wisest Man beside Christ that was ever in the World you may see by the Text had this notion of it brings in Wisdom by a prosopopeiae i. e. either Christ himself or the saving Doctrin of Heaven in order to the regulating of our lives or again Wisdom in the ordinary notion of it libelling and reproaching the folly of all the sorts of sinners in the World posting from the without in the streets Vers 10. to the Assemblies of the greatest renown the chief place of concourse i. e. clearly their Sanhedrin or great Council in the 21. from thence to the places of judicature for that is the openings of the gates nay to the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Metropolis and glory of the Nation and crying out most passionately most bitterly against all in the loudest language of contumely and satyre that ever Pasquin or Marforius were taught to speak And the short of it is That the pious Christian is the only tolerably wise and the World of unchristian sinners are a company of the most wretched simple Atheistical fools which cannot be thought on without a Passion and Inculcation How long ye simple ones will ye love simplicity And ye scorners c. The first part of this Verse though it be the cleanest of three expressions hath yet in it abundantly enough of rudeness for an address to any civil Auditory I shall therefore contain my discourse within those stanchest limits How long ye simple ones will ye love simplicity And in them observe only these three particulars 1. The character of the ungodly mans condition contained in these two expressions Simple ones and simplicity How long ye simple c. 2. The aggravation of the simplicity and so heightning of the character and that by two farther considerations First From their loving of that which was so unlovely That they should be so simple as to love simplicity Secondly From their continuance in it that they should not at length discern their error That they should love simplicity so long 3. The passion that it produceth in the speaker be it Wisdom or be it Christ or be it Solomon to consider it and that passion whether of pity That men should be such fools or of indignation That they should love and delight in it so long How long c. I begin first with the first The character of sin and sinners i. e. of the ungodly mans condition contained in these two expressions Simple ones and simplicity How c. Four notions we may have of these words which will all be appliable to this purpose You shall see them as they rise First As the calling one simple is a word of reproach or contumely the very same with the calling one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. v. i. e. Empty brainless person the next degree to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or thou fool in the end of that and this Verse And then the thing that we are to observe from thence is What a reproachful thing an unchristian life is what a contumelious scandalous quality A reproach to Nature first to our humane kind which was an honourable reverend thing in Paradise before sin came in to humble and defame it a solemn severe Law-giver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Clemens the Systeme or Pandect of all Rational notions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that either likes or commends all that now Christ requires of us bears witness to the Word of God that all his Commandments are righteous and so is by our unnatural sins those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignoble dishonourable affections of ours which have coupled together Sins and Kennels Adulterers and Dogs Rev. xxii 15 put to shame and rebuke dishonoured and degraded as it
represent to you your own Consciences if they be but called to cannot choose but reflect them to your sight Your outward profession and frequency in it for the general is acknowledged your Custom of the place requires it of you and the example of Piety that rules in your Eyes cannot but extort it Only let your lives witness the sincerity of your professions let not a dead Carcass walk under a living head and a nimble active Christian brain be supported with bed-rid mentionless Heathen â—imbs Let me see you move and walk as well as breath that I may hope to see you Saints as well as Christians And this shall be the summ not only of my advice to you but for you of my Prayers That the Spirit would sanctifie all our hearts as well as brains that he will subdue not only the pride and natural Atheism of our understandings but the rebellions and infidelity and heathenism of our lusts that being purged from any reliques or tincture or suspicion of irreligion in either power of our Souls we may live by Faith and move by Love and die in Hope and both in Life and Death glorifie God here and be glorified with him hereafter SERMON VIII LUKE XVIII 11 God I thank thee that I am not as other men extortioners c. or even as this Publican THAT we may set out at our best advantage and yet not go too far back to take our rise 't is but retiring to the end of the 8. Verse of this Chapter and there we shall meet with an abrupt speech hanging like one of Solomon's Proverbs without any seeming dependance on any thing before or after it which yet upon enquiry will appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faln down from Heaven in the posture it stands in In the beginning of the Eight verse he concludes the former Parable I tell you that he will avenge them speedily and then abruptly Nevertheless when the Son of man comes shall he find faith upon the earth And then immediately Verse 9. he spake another parable to certain that trusted in themselves where this speech in the midst when the Son of man comes c. stands there by it self like the Pharisee in my Text seorsim apart as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or intercalary day between two months which neither of them will own or more truly like one of Democritus his atomes the casual concurrence of which he accounted the principle and cause of all things That we may not think so vulgarly of Scripture as to dream that any title of it came by resultance or casually into the world that any speech dropt from his mouth unobserved that spake as man never spake both in respect of the matter of his speeches and the weight and secret energie of all accidents attending them it will appear on consideration that this speech of his which seems an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a supernumerary superfluous one is indeed the head of the corner and ground of the whole Parable or at least a fair hint or occasion of delivering it at that time Not to trouble you with its influence on the Parable going before concerning perseverance in prayer to which it is as an Isthmus or fibula to joyn it to what follows but to bring our eyes home to my present subject After the consideration of the prodigious defect of faith in this decrepit last age of the world in persons who made the greatest pretences to it and had arriv'd unto assurance and security in themselves he presently arraigns the Pharisee the highest instance of this confidence and brings his righteousness to the bar sub hac formâ There is like to be toward the second coming of Christ his particular visitation of the Jews and then its parallel his final coming to judgment such a specious pompous shew and yet such a small pittance of true faith in the world that as it is grown much less than a grain of mustard-seed it shall not be found when it is sought there will be such giantly shadows and pigmy substances so much and yet so little faith that no Hieroglyphick can sufficiently express it but an Egyptian temple gorgeously over-laid inhabited within by Crocodiles and Cats and carcasses instead of gods or an apple of Sodom that shews well till it be handled a painted Sepulchre or a specious nothing or which is the contraction and Tachygraphy of all these a Pharisee at his prayers And thereupon Christ spake the parable verse 9. there were two men went up into the temple to pray the one a Pharisee c. verse 10. Concerning the true nature of faith mistaken extreamly now adays by those which pretend most to it expuls'd almost out of mens brains as well as hearts so that now it is scarce to be found upon earth either in our lives or almost in our books there might be framed a seasonable complaint in this place were I not already otherwise imbarked By some prepossessions and prejudices infus'd into us as soon as we can conn a Catechism of that making it comes to pass that many men live and die resolv'd that faith is nothing but the assurance of the merits of Christ applied to every man particularly and consequently of his salvation that I must first be sure of Heaven or else I am not capable of it confident of my salvation or else necessarily damned Cornelius Agrippa being initiated in natural magick Paracelsus in mineral extractions Plato full of his Idea's will let nothing be done without the Pythagoreans brought up with numbers perpetually in their ears and the Physicians poring daily upon the temperaments of the body the one will define the soul an harmony the other a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Philoponus And so are many amongst us that take up fancies upon trust for truths never laying any contrary proposals to heart come at last to account this assurance as a principle without which they can do nothing the very soul that must animate all their obedience which is otherwise but a carcass or heathen vertue in a word the only thing by which we are justified or saved The confutation of this popular error I leave to some grave learned tongue that may enforce it on you with some authority for I conceive not any greater hindrance of Christian obedience and godly practice amongst us than this for as long as we are content with this assurance as sufficient stock to set up for Heaven there is like to be but little faith upon the earth Faith if it be truly so is like Christ himself when he was Emmanuel God upon the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an incarnate faith cut out and squared into limbs and lineaments not only a spiritual invisible faith but even flesh and bloud to be seen and felt organiz'd for action 't is to speak and breath and walk and run the ways of God's Commandments An assent not only
Ezra iii. 12 or building or repairing of it with all alacrity as all Israel did through that whole Book their whole endeavour and project was even to destroy the ruins and utterly finish the work of destruction which Adam had begun as being impatient of that shelter which it would yet if they would but give it leave afford them Thus that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two sparks of that primitive sacred flame which came from Heaven still alive and warm though weak in them intended by God to direct them in his will and for ever set either as their Funeral Pile or their Ordeal Fire their punishment or acquâ—ttal either as their Devil or their God to accuse or else excuse them were both in their practice neglected and slighted nay in a manner opprest and stifled For any natural power of doing good God knows it was utterly departed and therefore this thin measure of knowledge or judgment betwixt good and evil that was left them which my awe to Gods sincere love of his Creature makes me hope and trust he bestowed on them for some other end than only to increase their condemnation to stand them in some stead in their lives to restrain and keep them in from being extreamly sinful This I say they horribly rejected and stopt their Ears against that charmer in their own bosoms and would not hear that soft Voice which God had still placed within them to upbraid their ways and reprove their thoughts What a provocation this was of Gods justice what an incentive of his wrath may appear by that terrible promulgation of the ten Commandments at Mount Sinai They despised the law in their hearts where God and nature whisper'd it in calmly insensibly and softly and therefore now it shall be thunder'd in their Ears in words and those boisterous ones at which the whole mount quaked greatly Exod. xix 18 And in the 16. verse it must be usher'd with variety of dismal meteors upon the Mount and the Voice of a trumpet exceeding loud so that all the people that was in the camp trembled Thus upon their contempt and peevishness was this manuscript put in print this Privy Seal turned into a Proclamation and that a dreadful one bound and subscribed with a Cursed is he that continues not in every tittle of it to perform it Mean while the matter is not altered but only the dispensation of it That which till then had taught men in their hearts and had been explain'd from tradition from Father to Son Adam instructing Seth and Seth Enoch in all righteousness is now put into Tables that they may have Eyes to see that would not have hearts to understand that the perverse may be convinced and that he that would not before see himself bound may find and read himself accursed And after all this yet is not the old Law within them either cast away or cancel'd by the promulgation of the other for all the Book is Printed the old Copy is kept in archivis though perhaps as it always was neglected soil'd and moth-eaten and he shall be censured either for ambition or curiosity that shall ever be seen to enquire or look after it Still I say throughout all their wayes and arts and methods of Rebellions it twing'd and prickt within as Gods judgments attended them without and as often as sword or plague wounded them made them acknowledge the justice of God that thus rewarded their perverseness Nay you shall see it sometimes break out against them when perhaps the written Law spake too softly for them to be understood Thus did Davids heart smite him when he had numbred the people though there was no direct commandment against mustering or enrolment yet his own Conscience told him that he had done it either for distrust or for ostentation and that he had sinned against God in trusting and glorying in that arm of flesh or paid not the tribute appointed by God on that occasion To conclude this Discourse of the Jews every Rebellion and Idolatry of theirs was a double breach of a double Law the one in Tables the other in their heart and could they have been freed from the killing Letter of the one the wounding sense of the other would still have kept them bound as may appear in that business of Crucifying Christ where no humane Law-giver or Magistrate went about to deter them from shedding his blood or denying his Miracles yet many of their own hearts apprehended and violently buffetted and scourged and tormented them At one time when they are most resolved against him the whole Senate is suddenly pricked and convinced within and express it with a Surely this man doth many miracles John xi 48 At another time at the top and complement of the business Pilate is deterr'd from condemning and though the fear of the people made him valiant yet as if he contemn'd this Voice of his Conscience against his will with some reluctance he washes his hands when he would have been gladder to quench the fire in his heart which still burnt and vext him Lastly When Judas had betray'd and sold him and no man made huy and cry after him his Conscience was his pursuer Judge and Executioner persecuted him out of the World haunted him would not suffer him to live whom otherwise the Law of the Country would have reprieved till a natural death had called for him Lastly Even we Christians are not likely to clear our selves of this Bill 't is much to be feared that if our own hearts are called to witness our Judge will need no farther Indictments 'T was an Heathen Speech concerning this rule of our lives and actions that to study it hard to reform and repair all obliquities and defects in it and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set it up strong and firm as a pillar in our hearts was the part and office of a Philosopher and then afterwards to make use of it in our whole Conversation this was the part of a virtuous man compleat and absolute And how then will our contempt be aggravated if Christianity which Clemens calls spiritual Philosophy and is to be reckoned above all moral perfections hath yet wrought neither of these effects in us if we have continued so far from straightning or setting up or making use of this rule that we have not so much as ever enquired or mark't whether there be any such thing left within us or no Theodoret in his second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very passionate in the expression of this contempt of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of truth shining in our understandings There be a sort of Birds saith he that fly or move only in the night called from thence Night-Birds and Night-Ravens which are afraid of light as either an Enemy to spy to assault or betray them but salute and court and make love to darkness as their only Queen and
it self which never stays till it be united Thus do you see from whence this principle comes to me and in what manner from Gods spirit by this means uniting me to himself To the second question where it lodges my answer is in the heart of man in the whole soul not in the understanding not in the will a distinction of faculties invented by Philosophers to puzzle and perplex Divines and put them to needless shifts but I say in the whole Soul ruling and guiding it in all its actions enabling it to understand and will spiritually conceived I say and born in the Soul but nursed and fed and encreased into a perfect stature by the outward Organs and actions of the body for by them it begins to express and shew it self in the World by them the habit is exerted and made perfect the Seed shot up into an Ear the Spring improved to Autumn when the tongue discourses the hands act the feet run the way of Gods commandments So I say the Soul is the Mother and the operations of Soul and Body the Nurse of this Spirit in us and then who can hold in his spirit without stifling from breaking out into that joyful acclamation Blessed is the womb that bears this incarnate spirit and the paps that give him suck Now this inward principle this grace of regeneration though it be seated in the whole Soul as it is an habit yet as it is an operative habit producing or rather enabling the man to produce several gracious works so it is peculiarly in every part and accordingly receives divers names according to several exercises of its power in those several parts As the Soul of man sees in the Eye hears in the Ear understands in the Brain chooses and desires in the heart and being but one Soul yet works in every room every shop of the Body in a several trade as it were and is accordingly called a seeing a hearing a willing or understanding Soul thus doth the habit of grace seated in the whole express and evidence it self peculiarly in every act of it and is called by as several names as the reasonable Soul hath distinct acts or objects In the understanding 't is first spiritual wisdom and discretion in holy things opposite to which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. i. 28 an unapproving as well as unapproved or reprobate mind and frequently in Scripture spiritual blindness Then as a branch of this it is belief or assent to the truth of the promises and the like In the practical judgment 't is spiritual prudence in ordering all our holy knowledge to holy practice In the will 't is a regular choice of whatsoever may prove available to Salvation a holy love of the end and embracing of the means with courage and zeal Lastly in the outward man 't is an ordering of all our actions to a blessed conformity with a sanctified Soul In brief 't is one principle within us doth every thing that is holy believes repents hopes loves obeys and what not And consequently is effectually in every part of Body and Soul sanctifying it to work spiritually as an holy instrument of a divine invisible cause that is the Holy Ghost that is in us and throughout us For the third question when this new principle enters first you are to know that comes into the heart in a threefold condition first as an harbinger secondly as a private secret guest thirdly as an inhabitant or Housekeeper As 't is an harbinger so it comes to fit and prepare us for it self trims up and sweeps and sweetens the Soul that it may be readier to entertain him when he comes to reside and that he doth as the ancient gladiators had their arma praelusoria by skirmishing with our corruptions before he comes to give them a Pitch-Battel he brandishes a flaming Sword about our Ears and as by a flash of lightning gives us a sense of a dismal hideous state and so somewhat restrains us from excess and fury first by a momentany remorse then by a more lasting yet not purifying flame the Spirit of bondage In summ every check of Conscience every sigh for sin every fear of judgment every desire of grace every motion or inclination toward spiritual good be it never so short-winded is praeludium spiritus a kind of John Baptist to Christ something that God sent before to prepare the wayes of the Lord. And thus the spirit comes very often in every affliction every disease which is part of Gods Discipline to keep us in some order in brief at every Sermon that works upon us at the hearing then I say the lightning flashes in our Eyes we have a glimpse of his spirit but cannot come to a full sight of it and thus he appears to many whom he will never dwell with Unhappy men that they cannot lay hold on him when he comes so near them and yet somewhat more happy than they that never came within ken of him stopt their Ears when he spake to them even at this distance Every man in the Christian Church hath frequently in his life a power to partake of Gods ordinary preparing graces and 't is some degree of obedience though no work of regeneration to make good use of them and if he without the Inhabitance of the spirit cannot make such use as he should yet to make the best he can and thus I say the spirit appears to the unregenerate almost every day of our lives 2. When this spirit comes a guest to lodge with us then is he said to enter but till by actions and frequent obliging works he makes himself known to his Neighbours as long as he keeps his Chamber till he declare himself to be there so long he remains a private secret guest and that 's called the introduction of the form that makes a man to be truly regenerate when the Seed is sown in his heart when the habit is infused and that is done sometimes discernibly sometimes not discernibly but seldom as when Saul was called in the midst of his madness Acts ix he was certainly able to tell a man the very minute of his Change of his being made a new Creature Thus they which have long lived in an enormous Antichristian course do many times find themselves strucken on a sudden and are able to date their regeneration and tell you punctually how old they are in the spirit Yet because there be many preparations to this spirit which are not this spirit many presumptions in our hearts false-grounded many tremblings and jealousies in those that have it great affinity between Faith natural and spiritual seeing 't is a spirit that thus enters and not as it did light on the Disciples in a bodily shape 't is not an easy matter for any one to define the time of his conversion Some may guess somewhat nearer than others as remembring a sensible change in themselves but in a word the surest discerning of it
stupidly senseless of the want When we believe forgiveness of sins and that only upon condition of repentance and yet abhor so much as to hear or think of the performing of it or to make good that mercy to others which our selves challenge of God Lastly When we prove to our selves and all the World beside by our requiring of a present reward for all our goodness and ruling our Religion to our Earthly profit by our impatience of any affliction by our Heathenish neglect and stupidity and riot that we do not in earnest look for the Resurrection to Life When I say by a just but exact survey and inquest we find these so many degrees of secret Atheism in us then must we shrift and purge and cleanse and rinse our Souls from these dregs of Heathenism then must we humble our selves below the dust and not dare to look the veriest Gentile in the Face 'till we have removed this plague from us And do thou O Lord assist our endeavours and by the violence of thy Spirit force and ravish us in our lives as well as belief to a sincere acknowledgment and expression of every minute part of that Religion which is purely Christian that we may adore thee in our hearts as well as our brains and being sanctified throughout from any tincture or colour or suspicion of irreligion in either power of our Soul we may glorifie thee here and be glorified by thee hereafter Now to him that hath elected us hath c. Pars Secunda SERMON XVII 2 PET. III. 3 Scoffers walking after their own Lusts IT is an excellent observation of Aristotles that rich men are naturally most contumelious most given to abuse and deride others which he expresses thus in the seventh of his Pol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The contentment which they enjoy in the continuance of their worldly happiness the perpetual rest and quiet and tranquillity which their plenty bestows on them makes them contemn and despise the estate of any other man in the World Upon this conceit saith the same Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that their happiness is elevated infinitely above the ordinary pitch that whatever contentments any other sort of people can glory or delight in is but some imaginary slight poor happiness that men are fain to solace themselves withal to keep them from melancholy all far enough below the size of their felicity which all agreeable circumstances have conspired to make exactly complete Hence is it that you shall ordinarily observe the rich man in this confidence of his opinion that no man is happy but himself either contemn or pity the poverty and improvidence and perhaps the sottishness of such Spirits that can rejoice or boast in the possession of Wisdom knowledge nay even of Gods graces no object is more ridiculous in his Eye than either a Scholar or a Christian that knows not the value of riches for saith Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Money is reckoned the price of all things else that which can easily purchase whatever else we can stand in need of and therefore the rich man if he could think Learning and Religion worth any thing having his money by him which is in effect every thing thinks he can call for them when he pleases In the mean he hath more wit than to forsake his pleasures and go to School to the Stoick to divest himself of his Robes and put on the sowreness the rigid sad behaviour which the profession of Wisdom or Christianity requires He is better pleased in his present pomp than to go and woo that misery and ruggedness which the severity of Discipline looks for Let silly beggars boast of the contents of Wisdom or hopes of Heaven at mihi plaudo domi his Coffers at home are better Companions than all the melancholy of Books or sullen solaces of the spirit He hath learnt by experience that he ought to pity and contemn these fictions of delight which the Poets fetch from the fortunate Islands to delude and cozen and comfort Beggars his glory and pride and riches are happiness indeed and whatever else the poverty of the World can boast of are objects not of his envy but his scorn What we have hitherto noted to you concerning the rich man is applyable on the same grounds to any sort of people which have fixt upon any worldly content and resolved upon some one object beside which they will never value or prize any thing Thus the Epicure or voluptuous man who hath set up his Idol Lust to whom he owes all his Sacrifice and from whom he expects all his good Fortune that hath fixt his Pillars and cast his Anchor and is peremptorily constant in his course that he is resolved for ever to walk in This man I say being possest with an opinion of the happiness which he is placed in like the Sun in his pride rejoices to run his course and scorns any contrary motion that he meets or hears of and only observes the wayes of virtue and Religion to hate and laugh at them and the farther he walks the deeper he is engaged in this humor of self-content and contempt of others of security and scoffing For this is the force and implicite argument covertly contained in the close of these words There shall come in the last days scoffers c. i. e. this resolution to walk on in their own Lusts hath brought them to this pitch of Atheism to scoff and deride both God and goodness There shall c. We have heretofore divided these words and in them observed and handled already the sin of Atheism together with the subjects in which it works Christians of the last times noted from this prophetick Speech There shall come in the last dayes Scoffers We now come to the second particular the motive or impellent to this sin a liberty which men give themselves and a content which they take to walk after their own lusts The second Chapter of the Wisdom of Solomon is an excellent description of the Atheist and though it be of Apocryphal authority yet 't is of most divine Canonical truth I could find in my heart nay I can scarce hold from reading and paraphrasing the whole Chapter to you 't is so solid so strong so perfect a Discourse upon this theme it contains so many strains of Atheistical reason in opposition to godliness and the root and growth and maturity of this tree of knowledge and death that the clear understanding of that one place might suffice without any enlargement of proofs or expressions But for brevity sake and on promise that you will at your leisure survey it I will omit to insist on it only in the end of the 21 Verse after all the expressions of their Atheistical counsels you have the reason or motive or first worker of all For their own wickedness hath blinded them their stupid perseverance in those dark wayes in that black Tophet on Earth habituate custom
Pharaoh was to be softned and if you mark it when upon the importunity of Moses God was perswaded to withdraw that rod to intermix deliverances these never wrought any good upon Pharaoh when Pharaoh saw that there was respite respite but for a minute he hardned his heart c. Ex. 8.15 an observation that made S. Basil resolve that 't was God's patience or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hardned Pharaoh's heart the removings of his plagues interealations of mercy the taking off the water from the fire and letting it cool again that as Aristot saith makes it freez so hard and so speedily The Devil and the Magicians would have been better at the cure of an hard heart than Moses and his prayers they could only conjure up more blood and more frogs but could not remove any and that it seems was the most likely means to have kept him humbled And therefore in the New Testament 't is the Apostles saving method in such great cures to call in the Devil into consultation to deliver men up unto Satan as the last and surest remedy the continued stripes and the no-respite to give the impenitent to drink of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apoc. that hath so pose◠the Interpreters the unmixt mixt wine the all myrrh but no water the all manner of imbittering heightning but none of the allaying cooling mixtures in it and so still the portion of our crucified Master i. e. by the way of this Text all smitings and disciplining real corporeal inflictions of Satan to the diseasing and destroying of the flesh and it seems no popular Empirical means so probable for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the spirit may be saved in the day of the Lord. And then my brethren to bring down this first particular unto our selves was there ever such a course of sour discipline such a delivering up unto Satan as this Nation of ours hath for some years been under Were there ever such real bufferings not like that in Saint Jerom's Dream to convert the Ciceronian into a Christian but as upon a waking Bedlam a daily constant exercise of stripes or like that on the possessed in the Gospel the spirit taking us and tearing us till we foam again and our base reviling and slandering one another is that foam O how many sad falling fits hath this poor demoniack been wrastling under and unless an over-ruling mercy interpose perhaps the bitterest part of the agony still to come in the strugling of life to return again is not this the antitype of a smitten Ephraim I speak not this particularly of those that have been the sufferers under this rod believe it the catalogue of the smitten is larger than so You may mark it that the Rod it self is smitten whensoever it smites at every blow wounded and torn by way of re-passion And so the most distant atomes of this Kingdom are once united in this one sad notion of stripes and wounds fit to become one common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precentor in the first note of this sad anthem the flagellâsti me thou hast smitten me O that we could get but one word farther join all in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or counterpart flagellatus sum in the real passive and I was smitten This were but justice unto God that hath taken all this pains with us been at such an expence of culters with these stony fallow hearts of ours You shall see how rhetorically he expostulates it Amos 3.4 Will a Lion roar in the forest to have no prey shall my chidings and threats and thunderbolts tearing your Ephod and your Altar rending not the veil but the Temple it self from the top to the bottom be spent all to no purpose Will a young Lion give forth his voice from his den that he may take nothing that is the best rendring of the place Shall all this tragical scene designed and acted by God all but our sin-parts in it be but a beating of the air or a scourging of the sea unprofitably no one sin in such a legion brought down or vanquish'd by all this storming Nay shall we at once evacuate and reproach frustrate and defame his methods pronounce unto all the world that God hath lost his design for want of conduct shall we set up for the Master-wits get Proselytes away from heaven to Ephraim's heresie preach back again to God's Rod and tell him that afflictions are very improper engines to make batteries on Souls If so then are we just the indomiti juvenci in this Text so perfectly untamed after all this smiting I wish we could say as true in that that follows the Turn thou us and we shall be turned that the resolvedness not to benefit by stripes were not so like the blasphemy against the holy Ghost that when this hath failed any other method might hope to prove successful That Prosperity might do it was Ephraim's fancy though distant enough from God's which brings me to my second particular Man's judgment or the sinners perswasion of himself that Roses are more wholesome than Wormwood that Prosperity will do it better and a bribing God with a promise that it shall do it Converte convertar Turn c. And this we shall not fully carry away with us if we do not view it distinctly in three notions 1. As 't was a perswasion or act of belief in Ephraim that so 't would prove Turn thou me c. 2. As a promise that it should be thus Turn and I will c. 3. As in truth it was an excuse to get off the Rod or to procrastinate the repentance the present method of smiting may be superseded Turn thou me c. The first an act of judgment in Ephraim The second of temporary resolution The third of artifice and design In each of these Ephraim may chance to prove our mirrour 't will be worth your patience that I shew you how And 1. As it was a perswasion or act of judgment in Ephraim that Prosperity was the way to make them better 'T was a truth of God's own pronouncing that his thoughts are not like our thoughts consented to by the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Xenophanes God hath no more of our fancies than of our shapes heaven and earth are seldom of an opinion 'T will be most pertinent and visible in matters of his providence When God hath designed the cross the constant post and stage in our gesses to Heaven we must needs set up another oeconomy fansie it a kingdom of uncompounded felicities croud all the Godly into one throne and the ungodly into one footstool bring Christ unto this Earth again on a second more prudent errand to have an age of reigning not of suffering among a world not of followers but of fellow-kings and so in the Apostles judgement inclose him in a kingdom of bastards whom we are resolv'd quite contrary to God's pronouncing to be the only sons and Saints
of the Millennium To this end must Prophecies be precipitated and what belongs to the future perhaps long ago past Conversion of the Jews or our yet more future bliss shall be all anticipated presently the Cross condemn'd and banish'd out of the world and none like to be of the Order of the new Disciples but he that will cast off that unchristian luggage and so not follow Christ Can there be a greater contrariety unto Christ's judgement a more perfect Antipodes to all that hath hitherto been Gospel than that which by pulling out one pin in the scene hath been thus shifted into its stead And as in the general so in the particular too In what state soever I am therewith to be contented is not to be had by Saint Paul's own confession without a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great deal of mysterious instruction such as in the Eleusinia sacra cost the Client so many sighing patient years of attendance and purgation before he could ascend to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heights of Christian contentment but especially to have any good opinion of Afflictions when they are actually on our shoulders to be so tame as to think such a proportion of earth with wormwood imbibed can prove useful or medicinal to any Will not a brave golden showr of cordials dispel poysons raise a collaps'd habit of Soul infuse a new stock of spirits more probably far than a course of steel or quicksilver Would not an army of Sun-beams that have light as well as warmth in them subdue and thaw the most hardned heart in the whole quarry dissolve the most icy crystal spirit better than a stroke of Moses rod or a crack of thunder Thus hard it is for flesh and bloud to believe that God can chuse best for us Are not Abanah and Pharphar rivers of Damascus better than all the waters of Jordan May not I wash there and be clean Would not a little kind usage a few fatherly kisses and embraces an inheritance or portion given me in my hand a fair demeans to keep hospitality upon be more likely to work upon well-natur'd sinners that do not love to be forced will be as thankful as any man living if they may be courteously treated but with a froward handling cannot chuse but shew themselves unsavoury This driving and forcing men to repentance is a violation of the Gospel-liberty a kind of constraining and violencing of the spirit if it be inslaved to these beggerly rudiments of stripes and terrors and savours much of the spirit of Legal fear that Hagar or mount Sinai that ingendreth unto bondage quite contrary to the free-born Sion or Jerusalem-spirit whereby we cry Abba Father Farther yet I have heard Ephraim a murmuring as well as a bemoaning I am so incumbred with the pressures of a villanous world such a hurry of passions of indignation and impatience of a tumultuous grief and shame that I have neither heart nor joy nor leisure to mend any thing Thus it follows vers 19. I am ashamed and confounded because I bear the reproach of my youth no possible reforming in such a state of confusion such a kind of Tophet and hell as this And I heartily wish I did not speak to men that can think Ephraim in the right all this while that with Jonas on the withering of the Gourd can justifie against God himself that they do well to be angry even unto death that can really perswade themselves that Afflictions are not for their turn that they are as noxious to their Souls as to their bodies that as Hippocrates resolved of the Scythians that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they came from God that all the curses and ill-turns that Heaven had to spare would be confined to the poor because their wants set them always a murmuring and a blaspheming of God so I say I wish we had not some of that Atheist's conceit that cannot tell how to imagine that stripes should bring forth any thing but clamours and execrations more ferity more sullen Atheisms more bestiality to drown Opiate potions to benum the sense of our calamities And many of us do this out of pure judgment that affluence is far the more probable way toward mending that a Canaan were able to inspire Israelites as the good foil in Plutarch was thought to infuse Poetry into the Oracle And having experience to demonstrate the first part of Ephraim's speech being no more wrought on by all God's smiting than the most untractable Steers they go on with a presumption of the truth of the second that Prosperity will do all that Adversity hath not done Turn thou me c. But then 2. I told you there was a second notion of these words as they are an act of promise and temporary resolution that if God will but turn our captivity we will infallibly amend And 't is very possible at a distance for a man to think himself in earnest when he so promises 'T was Dio's observation of Nero's mother that profest her self content to be kill'd by her son on condition he might be Emperor That 't is very ordinary at a distance to enter such obligations we 'l venture any the sowrest paiment from Satan after this life so we may get but his Kingdom of the Earth his Seraglio of Carnal felicities at the instant The Hypocrite or false-hearted professor will make any bargains with God for the future will not doubt but to be a Disciple of Christ so he may but first go and bury his father or with Jephta's daughter have a month or two to go up and down the mountains and bewail her virginity she and her fellows Be it the Cloister or the Altar Chastity or Death it self as you know 't is not resolved which 't was that that Vow belong'd to a little present felicity will be sufficient paiment for either of them only when the date of the undertaken returning begins to commence when the sowr part of the bargain comes to be performed the Nero to kill as well as to reign the Cloister to be actually entred and with that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vow never to return ad seculum again then the Votary begins to understand himself better finds it as improper to turn Penitentiary in a Palace as it was in a Prison as irrational to be condemn'd to Tantalus as to Prometheus fate to be abstemious in a river of delights as patient of fastening to a mountain of torments and had he known it that he should thus have been taken at his word have had his turning required as soon as his Captivity was turn'd his mortification expected at the restoring of his peace and with the festivity and rest the holiness also and services of a Sabbath and Jubilee he would have even courted his Rod embraced his pleasanter Gyves or Dunghill have continued a slave in Aegypt rather than thus be circumcised in Canaan have been bored