I have nothing else to complain of in my present distresses 5. For in the time of trouble he shall hide me in his pavilion in the secret of his Tabernacle shall he hide me he shall set me up upon a rock Paraphrase 5. Were I but returned to the Sanctuary I should look upon it and make use of it as of a refuge of perfect safety to which in any difficulty I might confidently resort and be secured by God as in a tower or fortress 6. And now shall my head be lifted up above mine enemies round about me therefore will I offer in his Tabernacle sacrifices of joy I will sing yea I will sing praises unto the Lord. Paraphrase 6. And as now it is though I am at present withheld from that felicity yet have I confidence that my prayers shall be heard that I shall be delivered from mine enemies power and exalted above them all and afforded all matter of joy and Sacrifices when I do come to Sion and abundant thanksgivings unto God 7. Hear O Lord when I cry with my voice have mercy also upon me and answer me Paraphrase 7. And therefore with this confidence I now offer up my Prayers to thee O Lord for mercy and compassion and gracious returns to all my wants 8. When thou saidst Seek ye my face my heart said unto thee Thy face Lord will I seek Paraphrase 8. Whatsoever supply I lack my heart directs me whither to apply my self by resounding in my ears those gracious words of thine seek ye my face calling all that want any thing to ask it of thee To thee therefore I make my address with thine own words of invitation in my mouth Thy face O Lord will I seek making all my application to thee and to none other 9. Hide not thy face far from me put not thy servant away in anger thou hast been my help leave me not neither forsake me O God of my salvation Paraphrase 9. Lord vouchsafe me thy wonted presence and favourable aspect withdraw all expressions of thy displeasure Thy former continued reliefs have ingaged me to hope for deliverance from none but thee O do not thou leave me for then I shall be utterly destitute 10. When my father and my mother forsake me then the Lord will take me up Paraphrase 10. It is one of thy wonderful works of mercy to provide for those whose parents have exposed and left them helpless the young Ravens Psalm 147.9 And the like I trust thou wilt do for me though all hmane aids should utterly fail me 11. Teach me thy way O Lord and lead me in a plain way because of mine enemies Paraphrase 11. Lord do thou instruct and direct me what course I shall take that mine enemies may have no advantage against me but that I may escape safe out of their hands 12. Deliver me not over unto the will of mine enemies for false witnesses are risen up against me and such as breath out cruelty Paraphrase 12. Permit me not to fall into their power for as they have begun with slander and calumny so will they end if thou do not divert or with-hold them in injustice and rapine 13. I had fainted unless I had believed to see the goodness of the Lord in the land of the living Paraphrase 13. Had I not had a full confidence that I should by Gods great mercy be supported in my distress and restored to those injoyments of rest and peace which God had faithfully promised me Here the Psalmist abruptly but elegantly breaks off the speech 14. Wait on the Lord be of good courage and he shall strengthen thy heart wait I say on the Lord. Paraphrase 14. O my soul do thou patiently expect Gods leasure be not discouraged with thy present evils but arm thy self with constancy and fortitude and never doubt of Gods seasonable reliefs Annotations on Psalm XXVII V. 2. Stumbled Though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in the Praeter tense yet 't is usual in the Prophetick writings that these should be taken in the future tense when the context inclines that way And so here it doth being a profession of his confidence in God that he will deliver him out of his present distresses as both the antecedents v. 1. and consequents v. 3. make evident And accordingly it is most probable that here thus it should be v. 2. and so the Jewish Arab reads they shall stumble and fall and so the learned Castellio renders it si invadant offensuri sunt atque casuri If they invade me they shall stumble and fall Though it be also possible that it may reflect upon his past experiences of Gods mercies as pledges of his future and then it may retain the praeter tense And therefore I deemed it safest to take that in also in the Paraphrase V. 6. Joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices of jubilation are those of the solemn feasts attended not only with the harmony and Musick of the Levites but the Hosannahs and acclamations of the people Hence Jeremy compares the military clamours of the victorious Chaldeans in the Temple to those that were formerly made there in the day of a solemn feast Lam. 2.7 They have made a noise in the house of the Lord as in a day of a solemn feast And this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or joyful sound which they that hear are by David pronounced blessed Psal 89.15 Blessed is the people that know the joyful sound V. 8. My heart For the meaning of this v. 8. little help will be had from the antient Interpreters The Syriack leave out a part of it unrendred and have only thus much My heart saith unto thee and my face shall seek thy countenance The LXXII and after them the Latine Arabick and Aethiopick in stead of Seek ye my face read I have sought thy face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My heart said to thee I have sought thy face thy face Lord will I seek and other copies with some change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. My heart hath said to thee I will seek the Lord my face hath sought thee thy face Lord will I seek But the Chaldee keeps close to the Hebrew only for seek ye reads in the singular seek thou The full meaning of it will easily be gathered by reflecting on Gods mercy and kindness unto men ready to defend them if they will but call to him for his help This is conteined in this supposed speech or command of Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek ye my face thereby inviting all to address their prayers to him This gracious speech of Gods David here meditates upon and on it founds his confidence and in his addresses to Heaven first minds God of this his command or invitation or incouragement to all to seek to him that is the meaning of My soul said to thee seek ye my face laying a
Goodness The first verse is very distantly rendred by the LXXII Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O mighty man the benignity of God as the Chaldee rightly render it they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty for wickedness and the Syriack and Latine c. follow them in it To this they seem to have been lead by a second notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quite contrary to mercy by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for impiety mercilessness and also reproach Lev. 20.17 it is a wicked or abominable thing By analogy with which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be thought to signifie that which is to the reproach of God as indeed the killing of the Priests was and so not amiss exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the ordinary acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very fit for this place where the great mercy and benignity of God and the continuation or constancy thereof in despight of our greatest provocations Gods bounty even to enemies is very fitly opposed to Doegs unprovoked cruelty and impiety V. 4. Deceitful tongue The reading of the LXXII here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is resisted by the context and 't is not improbable to have been the error of some scribe the change being so easie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the vocative case to which it may be fitly said in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast loved And thus surely the Latine read it who have lingua dolosa in that case but the Syriack took it in that other and so read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in conjunction with the antecedents and deceitful tongues and so the Arabick and Aethiopick also V. 5. Dwelling place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally from the Tabernacle not from thy dwelling place and so the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Tabernacle and though the Latine and Syriack and Arabick have added tuo thy yet neither will the Hebrew bear nor do the Chaldee acknowledge it who read by way of paraphrase he shall cause thee to depart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from inhabiting in the place of the Schechina or Tabernacle the place of Gods presence And thus Aben-Ezra expounds the Tabernacle of the place where the Ark was And then the removing from that so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transtulit will be best understood of the censure of Excommunication which in the last and highest degree was Schammatha delivering up the offender to the hand of heaven to be cut off himself and his posterity according to that of the Jewish Doctors who assign this difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excision that he that is guilty of death only himself suffers not his seed but excision reacheth both the sinner himself and his posterity as here it doth The Fifty Third Psalm TO the chief Musitian upon Mahalath Maschil A Psalm of David Paraphrase The fifty third Psalm is very little varied from the Fourteen first composed by David on occasion of the general revolt in Absoloms rebellion but now new set to the tune called Maschil which probably was the cause of the variations and accommodated to some other occasion perhaps the first captivity mentioned v. 6. and committed to the Praefect of his Musick to be sung to a Flute or some other such hollow instrument 1. The fool hath said in his heart There is no God Corrupt are they and have done abominable iniquity there is none that doth good Paraphrase 1. See Psal 14.1 2. God looked down from Heaven upon the children of men to see if there were any that did understand that did seek God Paraphrase 2. See Psal 14.2 3. Every one of them is gone back they are altogether become filthy there is none that doth good no not one Paraphrase 3. See Psal 14.3 4. Have the workers of iniquity no knowledge who eat up my people as they eat bread they have not called upon God Paraphrase 4. See Psal 14.4 5. There were they in great fear where no fear was for God hath scattered the bones of them that incamped against thee thou hast put them to shame because God hath despised them Paraphrase 5. God struck them with a sudden consternation for which there was no visible cause and so they fled and were killed in the flight God being thus pleased signally to interpose his hand for the securing of David and his disappointing and discomfiting his enemies 6. O that the salvation of Israel were come out of Sion When God bringeth back the captivity of his people Jacob shall rejoyce and Israel shall be glad Paraphrase 6. See Psal 14.7 Annotations on Psal LIII Tit. Mahalath What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the title of this and the 88 Psalm must be uncertain the word being not elsewhere found 'T is most probably the name of an Instrument on which the Psalm was to be sung and it may fitly be deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perforavit or iâ—cidit either from the hollowness of the instrument or farther from the holes cut in it in which respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily used for fistula or tibia a pipe The Fifty Fourth PSALM TO the chief Musitian on Neginoth Maschil A Psalm of David when the Ziphims came and said to Saul Doth not David hide himself with us Paraphrase The fifty fourth Psalm was composed by David at a time of his great distress and seasonable deliverance afforded him by God when hiding himself in the wilderness of Ziph 1 Sam. 23.15 and of Maon v. 24. the Ziphites made discovery to Saul v. 19. and he went with forces to seek him v. 25. and compassed him round about v. 26. but was diverted and called home and gave over the pursuit by reason of the Philistims invading his land v. 2â— It was set to the tune of Maschil and committed to the Praefect of the stringed instruments 1. Save me O God by thy name and judge me by thy strength 2. Hear my prayer O God give ear to the words of my mouth Paraphrase 1 2. To thee O Lord I address my self in all humility to thee is my only resort that at this time of distress thou wilt take the care and patronage of me and by thy power and mercy deliver me out of it 3. For strangers are risen up against me and oppressors seek after my soul they have not set God before them Selah Paraphrase 3. For now malitious men have conspired to bring mischief and ruine upon me and by their discoveries excited those who are now hunting me for my life they only consider how they may gratine the King and gain his favour and have no restraint of conscience or piety to repress them from proceeding to the utmost evil 4. Behold God is my helper the Lord is with them that uphold my soul Paraphrase 4. But their malice shall
The Hundred and Tenth PSALM A Psalm of David The hundred and tenth Psalm was certainly composed by David see Matt. 22.43 not concerning himself and God's promising the Kingdom to him after Saul as the Chaldee suppose but by way of prophesie of the exaltation of the Messias see Matt. 22.44 Act. 2.34 1 Cor. 15.25 Heb. 1.13 to his Regal and which never belonged to David Sacerdotal office both which are by him exercised at the right hand of his Father and settled on him as the reward of his humiliation and passion see Phil. 2.8 9. 1. THE Lord said unto my Lord sit thou on my right hand untill I make thine enemies thy footstool Paraphrase 1. The Messias which is to come into the world is to be looked on by all men with adoration as being though born in the mean estate of humane flesh and of King David's seed yet really much higher than David which he could not be if he were not God himself the King of Kings and Lord of lords And of him Jehovah the one supreme God Creator of heaven and earth hath decreed that having been for some time opposed and at length crucified by those whom he was sent to call powerfully to repentance he should be exalted in that humane nature which here he assumed to the highest pitch of glory and majesty and authority in heaven there to exercise all power over this inferior world to reign 1 Cor. 15.25 till he hath subdued all that opposeth thâ— his kingdom 1. his crucifiers by converting some and destroying others 2. the Idolatrous heathen world by subjecting them to the Gospel 3. the power of sin and 4. Satan in mens hearts and at last 5. death it self 1 Cor. 15.26 And when all this is done at the conclusion of this world then shall he give up his power into his Father's hand from which he had it and himself be subject to him that put all things under him 1 Cor. 1â— 27 2. The Lord shall send the rod of thy strength out of Sion rule thou in the midst of thine enemies Paraphrase 2. This kingdom of his is to be a spiritual kingdom exercised by the sword or sâ—epter of his sweet but powerfull spirit the Gospel of Christ the power of God unto salvation to all that believe and obey it And this shall first be preached after his resurrection and ascension by his Apostles at Jerusalem see Psal 2.6 to those that crucified him and from thence it shall be propagated to all Judaea and then to all parts of the habitable world on purpose designed to bring home sinners to repentance and change of life And the success thereof shall be admirable a Church of humble obedient Christians gathered from amongst his greatest enemies some of the rebellious Jews and great mâ—ltitudes of heathen Idolaters Thy people shall be willing in the day of thy power in the beauties of holiness from the womb of the morning thou hast the dew of thy youth Paraphrase 3. At the going out of the Apostles upon their great expedition their sacred warfare to conquer the obdurate world all that have any thing of humility or piety wrought in their hearts by the efficacy of his preventing grace shall come in and receive the faith of Christ most willingly forsake and leave all to follow him and attend him in his Church and the multitude of disciples shall be as the stars of heaven the sands on the sea-shore or the dew that in the morning covers the face of the whole earth 4. The Lord hath sworn and will not repent Thou art a priest for ever after the order of Melchizedek Paraphrase 4. And as he is to be a King so is he to be a Priest also At his exaltation and ascending to heaven God his Father hath firmly decreed that he shall be advanced to such a sort of Priesthood as that of Melchizedek was see Heb. v. 6. and 7.17 who had those two great offices of King and Priest united in him so shall Christ be instated at the right hand of his Father in the full power of entertaining and blessing his faithfull servants such as Abraham was when he was entertained and treated by Melchizedek and blessed by him And the interpretation of this his benediction is his giving them grace to turn away every man from his iniquities Act. 3.26 to aid them against all their spiritual enemies and support them in all their necessities And this office commencing at his ascension is never to have an end never to be succeeded in by any as the Aâ—ronical priesthood descended from father to son but to continue in his hands and to be most successfully exercised till it be at the end of this world delivered up to God the Father 5. The Lord at thy right hand shall strike through Kings in the day of his wrath Paraphrase 5. But as he shall be a most mercifull High Priest to all that humbly receive and obey and address themselves to him so to all obdurate sinners that stand out and oppose his power in their hearts that will not suffer this Priest to bless this King to reign over them he shall manifest himself a most terrible Judge and destroy the mightiest grandeur and prowess upon earth that doth not come in unto the faith 6. He shall judge among the heathen he shall fill the places with the dead bodies he shall wound the heads over many countreys Paraphrase 6. All the impenitent wicked world both of Jews and Heathens he shall most illustriously destroy make them a kind of Akeldama and the greatest Antichristian Monarchy in the world most eminently that of heathen Rome which so bloodily persecutes the Christians shall be demolished see Rev. 18.2 and Christian profession set up in the place of it 7. He shall drink of the brook in the way therefore shall he lift up the head Paraphrase 7. Thus shall the Messias and his Kingdom be advanced And all this but a proportionable reward designed by his Father to his great humiliation and patience and fidelity and constancy in the pursuit and discharge of the office prophetick assigned him here on earth the calling home sinners to repentance In this he shall be so diligent and industrious so vigilant and intent on all opportunities of advancing this end of doing the will of his Father the work for which he was sent that he shall wholly neglect himself his own will his own ease his own ordinary food take that which comes next and is most mean and vile like a General in his keenest pursuit of his enemies that satisfies the necessities of nature with water out of the next brook c. and with the same alacrity he shall at last undergo the most contumelious death and for this espousing of God's will and despising and contemning himself God shall highly exalt him and possess him of that both Regal and Sacerdotal power to continue to him and by his hands in
behold my condition give me for lost thinking that God himself either is not able or willing to restore me to my Kingdom again 3. But thou O Lord art a shield for me my glory and the lifter up of mine head Paraphrase 3. But thou art an Omnipotent God and hast engaged thy self for my support abundantly able to guard me from all dangers to rescue and exalt me in this my seeming forlorn condition and to restore me in thy good time to my throne again and this thou hast by thy promise assured me that thou wilt do In thee therefore is my trust and my chearful steady unshaken confidence 4. I cried unto the Lord with my voice and he heard me out of his holy hill Paraphrase 4. Whensoever I have yet been in any distress my addresses have been constant unto the Lord and my prayers fervently sent up to him And out of heaven in an eminent manner hath he relieved me interposing his gracious hand and peculiar presence such as is mystically exhibited in the Ark which is placed in Zion Gods Mount so called or his holy place Psal 2.6 5. I laid me down and slept I awaked for the Lord sustained me Paraphrase 5. Whether I slept or waked I had no reason to doubt or fear for his sacred aid and protection was ever over me effectual to my safety Of a mystical sense here applied to Christs resurrection See August de Civitate Dei Lib. 17. Cap. 18. 6. I will not be afraid of ten thousands of people that have set themselves against me round about Paraphrase 6. The many experiments of this heavenly guard are ground of all courage and assurance to me that how great soever the number already is or ever shall advance to how industrious and diligent soever they are in their pursuits how close soever they may besiege and encompass me thou wilt yet secure and deliver me out of their hand 7. Arise O Lord save me O my God for thou hast smitten all mine enemies upon the cheek-bone thou hast broken the teeth of the ungodly Paraphrase 7. O let thy power interpose and check and over-rule their power let thy fatherly mercy and fidelity so often experimented by me in the persecutions of Saul and assaults of the Philistims c. work this farther deliverance for me For thus thou hast hitherto dealt with all my assailants thou hast returned them with loss and shame their strongest forces and keenest designs have been constantly discomfited by thee 8. Salvation belongeth unto the Lord thy blessing is upon thy people Paraphrase 8. All deliverance proceeds and cometh out from thee O Lord thou art the author of every good thing to those that cleave fast to thee in faithful persevering obedience and dependance on thee Annotations on Psal III. A Psalm The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used of this and many other Psalms cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth cutting off and metaphorically singing either with the voice or instruments or both Psalmi dicuntur qui cantantur ad Psalterium quo usus David 1 Chron. 15. saith S. Augustine By this name are called those that are sung to the Psaltery which David used 1 Chron. 15. Of the rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm and its difference from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hymns and songs see Annotat. on Ephes 5.3 But it seems not here to be taken in any narrow strict notion but to be a word of a very comprehensive latitude neither appropriated to any part of composition or species of Musick For indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Syriack and Arabick is generally used for Musick and so also for feasting and dancing at which Musick was used and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minstrels Matth. 9.23 are by the Syriack stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Musical Instrument and all the sorts of them and not only the Psaltery which are carefully reckoned up Dan. 3.5 are there contained under that stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instruments of Musick And so the Talmudists though they distinguish exactly betwixt Instrumental and Vocal Musick yet make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the generical name to both of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocal or oral Musick and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instrumental Musick Proportionably the Arabick and Syriack inscribe all the Psalms through the Book by this stile And the Chaldee render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a general comprehensive word used for singing lauding praising without any relation to either the composition or Musick Now in this Book of Psalms there is this variety sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used alone as here and in many other places sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 song or canticle is added to it as Psal 30.1 and in seven others sometimes it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 song going before it as Psal 48.1 and in four more And of these several complications S. Hilary in his Prologue on the Psalms hath thus exprest his sense Psalmus est cum cessante voce pulsus tantum organi 1. A Psalm is when the voice ceasing the sound only of the Instrument is heard 2. A Canticle is when the quire of Singers using their liberty and not observing the Instrument sing with loud voices 3. A Canticle of Psalm when the Instrument going before the voice of the quire follows to the same tune 4. And 4. A Psalm of Canticle when the quire of voices going foremost the Instruments follow and observe them And answerable to these four kinds of Musick are saith he the Titles of the Psalms And this interpretation is mentioned by S. Augustine on Psal 67. with an acutioribus ociosioribus relinquimus We leave it to those that are more acute and have more leisure and nescio utrum possit ista differentia demonstrari I know not whether this difference can be demonstrated It is therefore more probable that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was resolved to be taken in the wider and more comprehensive sense so may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also and without this niceness of critical or curious observation all these four words and phrases Psalm and Canticle Psalm of Canticle and Canticle of Psalm be used promiscuously for the very same thing according to the account frequent with Kimchi that the same thing is exprest in two words by the figure very ordinary in the Hebrew idiom called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accordingly the Chaldee sometimes read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 48.1 A Song and Praise and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 77.1 A Praise and Song i. e. a Psalm of benediction and praise to God and so the LXXII also sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Song of Psalm sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Psalm of song and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Songs Psalm All sure to signifie the same
the appearing of thy glory say the LXXII cum apparuerit gloria tua the Latine and so the Arabick and Aethiopick when thy fidelity shall awake saith the Syriack And so most probably it is to be understood by Gods glory awaking signifying his glorious and powerful interposition to his present rescue from his enemies hands and not deferring to relieve and avenge him till the resurrection And thus the learned Castellio took it tum satiandus cum tua experrecta fuerit imago I shall be satisfied when thy likeness shall be awaked The Eighteenth PSALM TO the Chief Musitian a Psalm of David the servant of the Lord who spake unto the Lord the words of this Song in the day that the Lord delivered him from the hand of all his enemies and from the hand of Saul and he said Paraphrase The Eighteenth Psalm was indited by David in commemoration of the many victories and now quiet settlement in the Kingdom of Israel and Judah which God had bestowed on him by his powerful interpositions for him in subduing the Philistims Syrians Moabites and Ammonites that rose up against him in quieting the Rebellion of Absalom soon after which it is recorded 2 Sam. 22. but especially in rescuing him out of the malitious bloody hands of King Saul This he composed and committed to the prefect of his Musick to be sung on solemn days for the commemorating of these deliverances and victories And these were the words of it 1. I will love thee O Lord my strength Paraphrase 1. O blessed Lord I acknowledge thee to be the sole Author of all my deliverances and victories and so by all obligations imaginable I stand ingaged most passionately to love and bless and magnifie thee to pay all the affections of my whole soul a due tribute to thee and this I do and am firmly resolved to do all my dayes 2. The Lord is my rock and my fortress and my deliverer my God my strength in whom I will trust my buckler and the horn of my salvation and my high tower Paraphrase 2. To thee I have in all my distresses made my resort as to a place of perfect strength til a mighty champion to rescue me and thou hast never failed to answer me in these addresses O my God thou hast been a place of strength and security unto me and on that account I have always had confidence and chearful expectations of deliverance whatsoever my dangers have been thou hast been my sure safeguard so that I have needed no other shield my mighty deliverer see note on Luk. 1. n. and my most impregnable fort or castle 3. I will call upon the Lord which is worthy to be praised so shall I be saved from my enemies Paraphrase 3. If I am distrest or assaulted by my adversaries I have then my sure sanctuary to resort unto To him I come with acknowledgments of his abundant mercies formerly received from him the essays of his power and readiness to relieve me and withall the pawns and pledges of them for the future and to my songs of praise I add my humblest requests and supplications for deliverance and doing thus I never fail of my returns from God never miss the deliverance that I stand in need of 4. The sorrows of death compassed me and the floods of ungodly men made me afraid 5. The sorrows of hell compassed me about the snares of death prevented me Paraphrase 4 5. When whole Armies of blood-thirsty enemies closed me on every side ready as a torrent to overwhelm 〈◊〉 â—d â—ere very terrible in that appearance when their designs were even come to their desired Issue and there was no visible way of my escape or preservation 6. In my distress I called upon the Lord and cried unto my God he heard my voice out of his Temple and my cry came before him even unto his ears Paraphrase 6. In these streights immediately I made my address to God and most passionately poured out my requests before him and he from Heaven that place of his peculiar residence and therefore the sanctuary whence all reâ—â—uâ— come aâ— the place to which all petitions are brought afforded me a speedy audience considered and immediately granted my desires 7. Then the earth shook and trembled the foundations also of the hills moved and were shaken because he was wroth 8. There went up a smoak out of his nostrils and fire out of his mouth devoured coals were kindled by it 9. He bowed the Heavens also and came down and darkness was under his feet 10. And he rode upon a Cherub and did fly yea he did fly upon the wings of the wind 11. He made darkness his secret place his pavilion round about him were dark waters and thick clouds of the skies 12. At the brightness that was before him his thick clouds past hail-stones and coals of fire 13. The Lord also thundred in the heavens and the highest gave his voice hail-stones and coals of fire 14. Yea he sent out his arrows and scattered them and he shot out lightnings and discomfited them 15. Then the chanels of waters were seen and the foundations of the world were discovered at thy rebuke O Lord at the blast of the breath of thy nostrils Paraphrase 7 8 9 10 11 12 13 14 15. And then speedily he exprest his great displeasure and wrath against my adversaries a most dreadful thing the wrath of an All-powerful God able to set all the world on trembling and not so only but even to set it on fire and consume it see Exod. 20.18 and Heb. 12.29 Then might you discern him interposing his hand for the discomfiting my enemies as signally as if he had descended in a black thick cloud with a mighty wind and appearance of Angels in mining garments as we read of his exhibiting himself Num. 9.15 Mat. 9.7 Heb. 12 1â— with tempestuous showers of hail and fire such as Jos 10.11 Exod. 19.23 with thunders and lightning all these on purpose as with arrows and fiery darts to annoy and pursue them and finally with the same notoriety of his presence as when the waters of the Sea were driven back by a strong East wind and the deep turned into dry ground Exod. 14.21 22. to give the Israelites a safe passage out of their thraldome and to drown the Egyptians 16. He sent from above he took me he drew me out of many waters Paraphrase 16. And thus did he as by a party sent on purpose from Heaven deliver and rescue me from the multitude of my adversaries 17. He delivered me from my strong enemy and from them which hated me for they were too strong for me Paraphrase 17. And this at a time when they wanted neither power nor will to destroy me being much superior to me in strength had not he thus seasonably come to my rescue 18. They prevented me in the day of my calamity but the Lord was my stay Paraphrase 18. When
man dead and buried and forgotten by his associates I am lookt on as one irrecoverably lost and am therein resembled to a potters vessel which if broken cannot be made whole again Jer. 18.11 and so as that refuse potsheard cast out as good for nothing 13. For I have heard the slander of many fear was on every side while they took counsel together against me they devised to take away my life Paraphrase 13. Many and those no mean ones I have heard reproaching and taunting me calling me fugitive a lost and undone person hereby indeed expressing their wishes and enterprizes being all risen up in arms against me and jointly resolving to destroy me utterly 14. But I trusted in thee O Lord I said Thou art my God Paraphrase 14. Mean while I reposed my trust in thee O Lord incouraging my self with the meditation of thy mercy and tender care which would certainly secure me 15. My times are in thy hand deliver me from the hand of my enemies and from them that persecute me Paraphrase 15. As for the fittest season of affording me deliverance it must in all reason be referred to thy choice O Lord when thou seest it most opportune be thou pleased to do it for me 16. Make thy face to shine upon thy servant save me for thy mercies sake Paraphrase 16. Restore thy favourable aspect unto me deliver me of thy great kindness and mercy to me 17. Let me not be ashamed O Lord for I have called upon thee let the wicked be ashamed and let them be silent in the grave Paraphrase 17. Lord I have addrest my prayers to thee relied and depended on thee thine honour is concerned and ingaged in my preservation should I be disappointed in my confidence it would redound to thy reproach It is the wicked mans portion to exspect and miss deliverance and so to perish with shame and ignominy 18. Let the lying lips be put to silence which speak grievous things proudly and contemptuously against the righteous Paraphrase 18. 〈◊〉 〈◊〉 it ordinary for the â—â—â—â—â—â—rer to be disappointed in his designs and brought to shame and so for all others that scoff and deride the faithful servants of God and that with the greatest pride and contumely 19. O how great is thy goodness which thou hast laid up for them that fear thee which thou hast wrought for them which trust in thee before the sons of men Paraphrase 19. But as for those that serve thee faithfully and repose their whole trust in thee and so use no other artifices to advantage themselves but those which are perfectly allowable in thy fight there is abundant mercy laid up for them with God his works of deliverance and exaltation are constantly shewed forth to them in a visible and eminent manner 20. Thou shalt hide them in the secret of thy presence from the pride of man thou shalt keep them secretly in a pavilion from the strife of tongues Paraphrase 20. Thy favour and providence over them represented by the Cherubims wings in the Ark is their sure refuge and guard and defence whatsoever contentious proud men can design or threaten against them 21. Blessed be the Lord for he hath shewed me his marvelous kindness in a strong city Paraphrase 21. And thus hath God his Name be ever praised for it given me evidence of his wonderful mercies securing me as in a fortified city from all the attempts of mine enemies 22. For I said in my haste I am cut off from before thine eyes nevertheless thou heardest the voice of my supplications when I cryed unto thee Paraphrase 22. I was once in a great sadness of heart at the time of my flight from Saul and did verily think I should have been destroyed and yet even then upon the addressing my prayers to thee thou immediately deliveredst me out of that danger 23. O love the Lord all ye his Saints for the Lord preserveth the faithful and plentifully rewardeth the proud doer Paraphrase 23. Here is abundant cause for all pious men heartily to love God and admire his goodness and admirable excellencies by considering his constant deliverances afforded to all those that cleave fast to him and not only deliverances but victories all or more than they stand in need of 24. Be of good courage and he shall strengthen your heart all ye that hope in the Lord. Paraphrase 24. And therefore let all that repose their trust in God chearfully proceed and firmly and constantly adhere unto him and never be tempted with any difficulties to fall off or forsake him Annotations on Psal XXXI V. 6. I have hated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have hated which the Chaldee retein in like manner in the first person the LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast hated and so the Latine Syriack c. misreading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second person But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows in the verse seems to be by them most significantly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vain adverbially so as to affect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that observe precedent and not to joyn with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanities for if they be such the additioâ— â—ing will add little to them The sense lies 〈◊〉 that heathen men when any danger or difficulty approacheth them are solemnly wont to apply themselves to auguries and divinations and so to false Gods to receive advice and directions from them but doing so and observing their responses most superstitiously they yet gain nothing at all by it their applications and addresses are in vain return them no manner of profit And these David detests and keeps close to God hopes for no aid but from him And thus the Latine and Arabick understand it also though the Chaldee read paraphrastically works like to vanity and a lye and the Syriack vain worships V. 10. Iniquity From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb is the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin iniquity and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of my iniquity But this the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in poverty and from thence the Syriack and Latine c. as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in poverty or affliction The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies sin so it signifies also the punishment of sin Isai 53.6 11. and so here it seems to signifie so as to connect with grief and sighing precedent and to denote those miseries which his sins had brought upon him The learned Castellio renders it in hoc supplicio in this punishment and that consideration perhaps joyned with the affinity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might move the LXXII c. to render it poverty for that as it is evil is a punishment of sin V. 13. Fear was on every side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to dwell inhabite and with the preposition × from to fear 1 Sam.
frequently exercised with them yet the many that befall the one do him no hurt but work good for him whereas the fewer that befall the wicked perhaps the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one singular affliction of his life is the utter ruine of him V. 22. Shall be desolate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be laid wast or desolate signifies also to be guilty or culpable accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not be desolate which the Chaldee with the Syriack renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not be condemned is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latine non delinquent shall not offend but this certainly after that part of the Hellenists dialect wherein sin signifies sometimes the punishment of sin and accounting guilty is condemning to vengeance The Thirty Fifth PSALM A Psalm of David Paraphrase The Thirty Fifth Psalm is a complaint of Davids against his enemies joyned with an appeal to God and a prayer for his deliverance 1. Plead my cause O Lord with them that strive with me fight against them that fight against me Paraphrase 1. Lord in all the persecutions and assaults that are made upon me be thou pleased to take my part to espouse my cause to contend and fight for me 2. Take hold of shield and buckler and stand up for mine help Paraphrase 2. Let thy protection be my shield and only defensive weapons 3. Draw out also the spear and stop the way against them that persecute me say unto my soul I am thy salvation Paraphrase 3. Thy strength and prospering hand my offensive to meet and discomfit my enemies be thou graciously pleased to assure me of thy help and strength and then I shall not want deliverance 4. Let them be confounded and put to shame that seek after my soul let them be turned back and brought to confusion that devise my hurt Paraphrase 4. Those that design my mischief and my ruine shall I perswade my self undoubtedly be disappointed and put to flight and dissipated 5. Let them be as chaffe before the wind and let the Angel of the Lord chase them Paraphrase 5. They shall be scattered as chaff or dust in the winnowing of corn on an high and open place where the wind comes freely and if no visible strength of mine be able to do it yet the Angels the Ministers of Gods vengeance shall thus deal with them 6. Let their way be dark and slippery and let the Angel of the Lord persecute them Paraphrase 6. Pursuing them to their greatest mischief as those that fly in the dark and tumble into mire and pits in slippery places and so frequently fall and wound themselves in their flight 7. For without cause have they hid for me a net in a pit which without cause they have digged for my soul Paraphrase 7. For without any injury or provocation of mine they have designed mischief and treachery against my life 8. Let destruction come upon him at unawares and let his net that he hath hid catch himself into that very destruction let him fall Paraphrase 8. And accordingly when they little expect it and by ways which they apprehend not destruction shall seize upon them and that by those very means by which they designed to bring it on other men 9. And my soul shall be joyful in the Lord it shall rejoyce in his salvation Paraphrase 9. And this being a signal work of God's delivering me when I am least able to do it my self obligeth me to rejoyce and give thanks to him 10. All my bones shall say Lord who is like unto thee which deliverest the poor from him which is too strong for him yea the poor and the needy from him that spoileth him Paraphrase 10. And every member of my body shall joyn in the acknowledgment of the mercy such as could not have been from any other means and such as is most worthy of a just judge and gracious father and omnipotent God rescuing the weak and impotent from the power of the strong the oppressed and injured from the violent and oppressor 11. False witnesses did rise up they laid to my charge things that I knew not Paraphrase 11. And such indeed was my condition being most falsly accused to Saul 1 Sam. 24.9 of that of which I was most guiltless 12. They rewarded me evil for good to the spoiling of my soul Paraphrase 12. Those whom I had obliged made me this very unkind return desiring to have me put to death 13. But as for me when they were sick my cloathing was sackcloth I humbled my soul with fasting and my prayer returned into my own bosome Paraphrase 13. When any evil befel them I mourned and fasted and prayed earnestly for them And it seems all was cast away frustrate and lost on them my greatest charity abated not their malice my fastings and devotions had no effect on them see Jer. 55.11 returned empty of the deserved success as a gift sent to an uncivil person who instead of grateful acceptance return it back unto the donour These are the only returns I receive from them But my charity shall not lose its reward God will abundantly recompense it to me 14. I behaved my self as though he had been my friend or brother I bowed down heavily as one that mourneth for his mother Paraphrase 14. In all their sufferings I was affected with the same tenderness of compassion as toward a friend or brother or child or parent the relations of the dearest affections 15. But in mine adversity they rejoyced and gathered themselves together yea the very abjects gathered themselves together against me and I knew it not they did tear me and ceased not Paraphrase 15. But when any misfortune befell me they triumphed and scoffed and so in like manner other vile and wicked men never provoked by me in the least degree at all their meetings reviled me and railed at me continually without any the least cause for what they 〈◊〉 16. With hypocritical mockers in feasts they gnashed upon me with their teeth Paraphrase 16. Onely as bussones and flatterers make it their business to please those that give them bread by bringing them false tales of other men jeering and scoffing at them without considering how blameless and guiltless they are whom they deride so have they dealt with me most causelessly yet most contumeliously inveighing against me 17. Lord how long wilt thou look on rescue my soul from their destruction my darling from the Lions Paraphrase 17. Lord be thou pleased at length to interpose thy hand to consider my desolate low estate and the cruelty of mine enemies and relieve me in it or deliver me out of it 18. I will give thee thanks in the great congregation I will praise thee among much people Paraphrase 18. And I shall be eternally obliged to bless and magnifie thy mercies in the solemn assembly 19.
Let not them that are mine enemies wrongfully rejoyce over me neither let them wink with the eye that hate me without a cause Paraphrase 19. O let not mine unjust causeless enemies have matter of rejoycing and scoffing at me as they will if thou leavest me in my distress 20. For they speak not peace but they devise deceitful matters against them that are quiet in the land Paraphrase 2◠For instead of kindness and friendly usage which is due from them they design nothing but fraud and treachery against me who heartily desire to live most peaceably and quietly under Sauls Government 21. Yea they opened their mouth wide against me and said Aha Aha our eye hath seen it Paraphrase 21. And not only so but they have openly railed upon me as one that seeks his life and pretend to speak from their own fight and certain knowledge when they deliver that which is most far from truth 22. This thou hast seen O Lord keep not silence O Lord be not far from me Paraphrase 22. 'T is certain they have seen no such thing as they falsely pretend On the contrary thou O God who seest all things seest and knowest my innocency and the integrity of my heart Be thou pleased to testifie for me by delivering me from the evil which they designed against me 23. Stir up thy self and awake to my judgment even unto my cause my God and my Lord. 24. Judge me O Lord my God according to thy righteousness and let them not rejoyce over me Paraphrase 23 24. O thou that art my gracious God and powerful Lord be thou pleased at length to take part to defend and to vindicate my innocence to testifie thy approbation of my doings and seasonably to interpose thy hand for the relieving me and disappointing my enemies 25. Let them not say in their hearts Ah so would we have it let them not say We have swallowed him up Paraphrase 25. Preserve me out of their hands lest they applaud themselves in their actions their most wicked and bloody enterprises if they prove successful to them 26. Let them be ashamed and brought to confusion together that rejoyce at my hurt let them be cloathed with shame and dishonour that magnifie themselves against me Paraphrase 26. And thus I am confident thou wilt in thy due season disappoint and discomfit those that are most malitiously bent against me and most proudly triumph over me at this time 27. Let them shout for joy and be glad that favour my righteous cause Yea let them say continually Let the Lord be magnified which hath pleasure in the prosperity of his servant Paraphrase 27. And by so doing thou shalt give matter of joy and gladness to all that wish me well cause them to bless and magnifie thy goodness and fidelity of thy promises when they see me signally favoured by thee of whose sincerity and uprightness they have such assurance 28. My tongue shall speak of thy righteousness and of thy praise all the day long Paraphrase 28. As for me I shall by this thy mercy be obliged to promulgate and proclaim thy fidelity and the care thou hast of those that adhere to thee and for this to laud and bless thy name continually Annotations on Psalm XXXV V. 3. Stop It is uncertain what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shut in the Imperative mood and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shut up But if this be the right rendring and it be applyed to that which went before draw forth i. e. unsheath so the Chaldee read the lance or spear it must then be the direct contrary viz. shut it up again and to apply it to any thing else as our English applies it to the way and so supposes an ellipsis and then supplies it thus stop the way c. the context gives us no reason The Syriack reading for the lance the sword render unsheath and make it shine and that agrees well to it when it is drawn but hath no affinity to the notion of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occlusit coercuit The Arabick therefore reads repel them as from the notion of coercere to repress or repel But then they take no notice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in occursum which follows and will not be reconciled with this rendring but without it read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repel them that persecute me In this uncertainty the learned Schindlers observation deserves to be heeded that the accent Tiphcha joyns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lance praecedent in the construction and then being a substantive it must be taken for a sort of weapons and so it appears to signifie a sort of sword called from hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ordinarily spoken of by Herodotus and other Historians among the Persians of which saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a little axe with one edge and Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an axe used saith he without s. in Xenophon joyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Persian bow and quiver and sagari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as the Amazons have adding that it signifies an instrument to open a vein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hand-weapons To these acceptions of the word Hesychius and Phavorinus add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plough that part which cuts the earth and is like to the Persian acinaces or short swords scimitars And so this is by much the most probable meaning of the word and rendring of the place draw forth the lance and short sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in occursum to meet my persecuters To this agrees Kimchi both in his Comment and in his Dictionary making it a sort of weapon and so Abu Walid before him V. 4. Let them That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erubuit is in the future tense there can be no doubt and then the most regular rendring will be not let them but they shall blush and so in the rest that follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be put to shame from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pudore affecit And so the whole Psalm instead of so many forms of execration or imprecation against enemies shall be really no more than so many testimonies of his assured confidence that God that hath made him such sure promises will make them good to him in his preservation and that disappointment and discomfiture of his enemies And according to this measure all the other Psalms which seem to be filled with curses against his and Gods enemies ought to be understood and accordingly are explicated in the Paraphrase V. 7. Net in a pit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally the pit of their snare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inclinavit signifying a pit very frequently though the LXXII here render
by-word among the heathen a shaking of the hand among the people Paraphrase 13 14. Hereby we are rendred ridiculous scoft and mockt at by those that are near us and by our enemies made a proverb of reproach to signifie and express the most abject despicable men in the world 15. My confusion is continually before me and the shame of my face hath covered me Paraphrase 15. This is matter of so great shame to me that I dare not shew my face I cover it like mourners under a veil desirous to hide my shame Mic. 3.7 but alas this covering will very ill conceal that which indeed it doth betray as being on purpose designed to hide it 16. For the voice of him that reproacheth and blasphemeth by reason of the enemy and avenger Paraphrase 16. Betwixt their scorns and contumelies on the one side and their designs of mischieving and destroying me on the other I know not how to behave which way to turn my self 17. All this is come upon us yet have we not forgotten thee neither have we dealt falsly in thy covenant Paraphrase 17. Yet doth not all this discourage us or tempt us to fall off to any other religion from that which we hitherto have profest to forget our duty to God or to fall from that fidelity of obedience which we have vowed to him 18. Our heart is not turned back neither have our steps declined from thy way Paraphrase 18. We will still abide constant in our loyalty whatever our portion be in this world 19. Though thou hast sore broken us in the place of dragons and covered us with the shadow of death Paraphrase 19. Yea though thou deal never so sharply with us beat our armies to dust and disperse us into the most desolate condition of horrour and darkness the very next degree to death it self 20. If we have forgotten the name of our God or stretched out our hands to a strange God 21. Shall not God search this out for he knoweth the secrets of the heart Paraphrase 20 21. For the sincerity of this constant resolution we appeal to no other judge but to the great searcher of hearts From him we know we cannot be concealed if either we slacken the diligence of our service to him or fall off to any degree of Apostasie 22. Yea for thy sake are we killed all the day long we are counted as sheep to the slaughter Paraphrase 22. And of this our very sufferings are our witnesses the malice and cruelty of our enemies which is so great and bloody as to slaughter us daily having no other ground of provocation from us but our adhering constantly to thy service 23. Awake why sleepest thou O Lord Arise cast us not off for ever 24. Wherefore hidest thou thy face and forgettest our affliction and our oppression Paraphrase 23 24. Lord be thou gratiously pleased at length to consider our distresses to interpose thy hand for our rescue and no longer to forsake us in our extremities and leave us without thy aid and succour see note a. to be thus sorely afflicted and opprest by our enemies 25. For our soul is bowed down to the dust our belly cleaveth unto the earth 26. Arise for our help and redeem us for thy mercies sake Paraphrase 25 26. For we are now brought to the lowest and saddest state of depression Now therefore be thou pleased to undertake our rescue thereby in a fittest season to shew forth thy pitty to us which we have no ground of solliciting but what we fetch from thine own goodness so frequently experimented by us Annotations on Psalm XLIV V. 2. Cast them out The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes doth generally signifie misit and emisit sending and sending out or setting free and at liberty which we call manumission and in that notion the word is elsewhere used and though by the LXXII in this place and one more Exod. 12.33 it be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast out in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of such affinity to it that as Abu Walid observes Jer. 38.6 and 11. they are used promiscuously for the same yet in many hundred places they render it elsewhere by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send as in some hundreds more by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send out by which also Aquila renders it here And to this the Syriack accords whether we read with the ordinary Copies for then the rendring is not literal but by way of paraphrase thou hast afflicted the kingdomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hast established them or which is much more probable and the change very easie but of a point 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send and thou didst send them out And to this agrees the form of Gods mandate for the bringing out of the Israelites Ex. 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus saith the Lord Let go or send out or manumit my people c. and therefore in all reason this is to be resolved the meaning of it in this place And in that one other place where the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it evidently signifies as by our English 't is rendred sending out Exod. 12.33 The Aegyptians were urgent upon the people that they might send them out of the land in haste The undoubtedness of this interpretation will be assented to if the latter part of the verse be compared with the former In the former 't is expresly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast cast out the nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hast planted them sure not the same whom he had cast out but as the Chaldee paraphrases the people of Canaan in the former and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of Israel in the latter and then by proportion in the second part as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast afflicted the nations belongs to the Aegyptians so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou hast sent them out belong to the Israelites and if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by thy hand in the beginning of the verse be as reasonably it may applyed to all that follows in the verse then 't is literally thou hast manumitted them i. e. set at liberty the Israelites And so that is the full meaning of it V. 3. Light of thy countenance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of thy faces seems here to be set to signifie the majestatick presence of God his visible presiding in their militia for so the matter spoken of exacts and the mention precedent of thy right hand and thine arm And accordingly the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of the splendor of thy glory by Gods glory ordinarily signifying the special presence of God his Schechinah mentioned by them v. 10. however evidenced or testified and that is frequently the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faces even when it is rendred
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
to be cast on God being the burthen of the mind only that is most fitly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 care or sollicitude But some of the Jews incline to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for a verb and then it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast or commit thy self or thy affairs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath given to thee and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Jewish Arab Interpreter is capable of this sense being the same with the Hebrew only changed ×™ into ו V. 23. Half their days In the Jewish account threescore years was the age of a man and death at any time before that was lookt upon as untimely and deemed and styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excision of which they made 36 degrees So that not to live out half ones days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in their style to die before thirty years old The Fifty Sixth PSALM TO the chief Musitian upon Joâ—ath Elem Rechokim Michtam of David when the Philistims took him in Gath. Paraphrase The fifty sixth Psalm was composed by David as Psalm 34. was at Adullam or some place of his flights in remembrance of his great deliverances out of the hands of Saul and in reflexion on the time when he was with the Philistims 1 Sam. 21. in which he resembleth himself to a Dove a great way from home sitting sadly and solitaâ—ily by it self It is called his jewel see note on Psal 16. a. in respect of the memorableness of the escapes which were the matter of it and he committed it to the Praefect of his Musick to be solemnly and publickly sung 1. Be mercifull unto me O God for man would swallow me up he fighting daily oppresseth me Paraphrase 1. Blessed Lord my enemy Saul is very earnest and diligent to devour me he is continually designing some mischief against me O be thou gratiously pleased to interpose thy hand of deliverance for me 2. Mine enemies would daily swallow me up for they be many that fight against me O thou most high Paraphrase 2. I am watched on every side by a multitude of envious persons who fain would get me into their snares but thou O Lord art able to disappoint them all 3. What time I am afraid I will trust in thee Paraphrase 3. When any the greatest cause of fear approacheth me I have my sure refuge on which I may repose my self thy over-ruling Providence O Lord. 4. In God I will praise his word in God I have put my trust I will not fear what man can do unto me Paraphrase 4. Thou hast promised me thy constant aid and the fidelity of that and all other thy promises is matter of glorifying and firm confidence to me and I cannot be brought to apprehend any danger from the malice of men be it never so great as long as I have this so impregnable a bulwark to secure me 5. Every day they wrest my words all their thoughts are against me for evil Paraphrase 5. My enemies I know are very diligent and industrious they do their utmost to deprave my words and actions to put the most odious interpretations upon them their plots and consultations are wholly spent to work me some mischief 6. They gather themselves together they hide themselves they mark my steps when they wait for my soul Paraphrase 6. Very busie they are in meeting and laying their heads together they manage it with all secresie as so many treacherous spies they have an evil eye upon every thing I do and fain would find occasion to insnare and ruine me 7. Shall they escape by their iniquity In thine anger cast down the people O God Paraphrase 7. Their whole confidence is in their falseness and wickedness certainly thou wilt not permit such acts to prosper finally thy patience will at length be provoked and then thou wilt suddenly subdue them and destroy them 8. Thou tellest my wandrings put my tears into thy bottle are they not in thy book Paraphrase 8. I have been long banished from my home wandring up and down in great distress my condition hath been very sad and lamentable And all this I am sure is particularly considered by thee thou knowest the days of my exile and vagrant condition thou reckonest and layest up all the tears that drop from me for thou hast a sure record a book of remembrance for all that befals me and wilt I doubt not in thy good time vindicate my cause and deliver me 9. When I cry unto thee then shall mine enemies turn back this I know for God is for me Paraphrase 9. I need no other weapons to discomfit my enemies but my prayers for of this I have all assurance that God doth espouse my cause and in his good time upon my humble and constant addresses to him he will certainly take my part and come in seasonably to my rescue 10. In God will I praise his word in the Lord will I praise his word 11. In God have I put my trust I will not be afraid what man can do unto me Paraphrase 10 11. He is my God and my Lord a God of all mercy and goodness and a Lord of all power and might The former of these hath inclined him to espouse my cause to make me most gracious promises of preservation and deliverance and the latter secures me of his strength and fidelity his ability and readiness to perform them And this is matter of all joy and comfort to me in my distress of confidence that having relied on him I shall not be forsaken by him nor fall under the malice and power of any of mine enemies 12. Thy vows are upon me O God I will render praises unto thee Paraphrase 12. I am under the greatest obligation to return my thanksgiving to thee and all the oblations of a grateful heart In this I shall be careful not to fail but sing praises to thee for ever who art thus graciously pleased to own and vindicate thy unworthy servant 13. For thou hast delivered my soul from death wilt not thou recover my feet from falling that I may walk before God in the light of the living Paraphrase 13. Thy preservations I have signally experimented several times when my very life hath eminently been in danger And these pledges of thy mercy give me assurance that thou wilt now rescue me from all my dangers and give me space and opportunities to live and serve thee and walk acceptably before thee Annotations on Psalm LVI Tit. Took him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in a latitude not only to apprehend or take or hold as a prisoner but simply to have to possess to contain to have in ones power Accordingly as it is here rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had him in their power so if we consider the story to which it refers 1 Sam. 21. we shall find
provoked his spirit so that he spake unadvisedly with his lips Paraphrase 32 33. Before this is set down Num. 20. another murmuring of our Fathers against God occasioned by some want of water at Meribah a place so called from their chiding and contending with Moses where in their rage they wished they had died in that former plague Numb 11.13 And this their peevishness was a provocation to Moses who though he were a meek man brake out into a passionate speech v. 10. Hear ye now ye rebels shall we fetch you water out of this rock Wherein as he spake with some diffidence as if it were impossible to fetch water out of the rock when God had assured him v. 8. that at his speaking to the rock it should bring forth water sufficient for them all and is accordingly challenged of unbelief v. 12. so he seems to have assumed somewhat to themselves shall we and so did not sanctifie God in the eyes of the people of Israel v. 12. did not endeavour as he ought to set forth God's power and glory and attribute all to him And this passionate speech cost Moses very dear and was punished with his exclusion out of Canaan v. 12. Deut. 1.35 and 3.26 and 4.21 and 34.4 34. They did not destroy the nations concerning whom the Lord commanded them 35. But were mingled among the heathen and learned their works 36. And they served their idols which were a snare to them 37. Yea they sacrificed their sons and daughters unto devils 38. And shed innocent blood even the blood of their sons and of their daughters whom they sacrificed to the idols of Canaan and the land was polluted with blood 39. Thus were they defiled with their own works and went a whoring with their own inventions Paraphrase 34 35 36 37 38 39. After all this when at length they were come into the promised land and had received particular command Deut. 7.2 that they should utterly destroy all the idolatrous inhabitants thereof for fear they should be inveigled by them and drawn away to their idol-worship and those abominable pollutions they were infamously guilty of yet contrary to this express command of God's they did not execute this severity they spared them and drave them not out but permitted them to live amongst them Jud. 1.21 and so 't is oft mentioned through that book and by this means they were corrupted and brought into their heathen sins see Jud. 3.6.7 worshipt their Idols and false Gods and observed those abominable rites which infernal spirits had exacted of their worshippers the slaying and sacrificing of men innocent persons yea their own dearest children and so to idolatry and worship of the Devil they added blood-guiltiness of the highest degree the deepest dye even the most barbarous and unnatural and to all these yet farther adding fornication and those abominable sins that those nations were guilty of and for which the land spued them out Lev. 18.28 40. Therefore was the wrath of God kindled against his people in so much that he abhorred his own inheritance Paraphrase 40. This great sin adding to all the former provocations most justly inflamed the vehement anger and displeasure of God against this people of which he had before resolved and promised Abraham that he would own them for ever as his peculiar and so a long while he did and bare with them very indulgently but they growing still worse and worse 't was but reasonable and according to the contents of his not absolute but conditionate covenant at length to reject and cast them off or withdraw his protection from them 41. And he gave them into the hands of the heathen and they that hated them ruled over them 42. Their enemies also oppressed them and they were brought in subjection under their hand Paraphrase 41 42. And accordingly so he did he suffered the heathen nations about them to invade and overcome them the King of Mesopotamia Jud. 3.8 who had dominion over them eight years the Midianites and Amalekites Jud. 6.3 the Philistims and Amorites Jud. 10.6 the Philistims Jud. 13.1 43. Many times did he deliver them but they provoked him with their counsel and were brought low for their iniquity Paraphrase 43. In each of these destitutions and oppressions God still reteined his wonted respect to them so far as from time to time to raise them up Captains to undertake their battels and to rescue them out of their oppressors hands but then still again they fell to their sinfull idolatrous courses and again forfeited and devested themselves of God's protection and were again subdued by the same or some other of their heathen neighbours 44. Nevertheless he regarded their affliction when he heard their cry 45. And he remembred for them his Covenant and repented according to the multitude of his mercies 46. He made them also to be pitied of all those that carried them captives Paraphrase 44 45 46. And yet then also he did not utterly destitute them but in their times of distress and flying to him for succour he looked upon them with pity again remembred the covenant made with their Fathers and in infinite mercy returned from his fierce wrath and so inclined the hearts of those that had conquered them that instead of increasing they compassionated their miseries 47. Save us O Lord our God and gather us from among the heathen to give thanks to thy holy name and to triumph in thy praise Paraphrase 47. O blessed Lord be thou now pleased to return our captivity to reduce us from the hands of our heathen enemies that we may live to enjoy those blessed opportunities of making our most solemn acknowledgments to thee and blessing and magnifying thy holy name in this or the like form 48. Blessed be the Lord God of Israel from everlasting to everlasting and let all the people say Amen Praise ye the Lord. Paraphrase 48. To the almighty Lord of heaven and earth that hath made good his covenant of mercy to all his faithfull servants be all honour and glory from all and to all eternity And let all the world join in this joyfull acclamation adding every one his most affectionate Amen and Hallelujah Annotations on Psal CVI. Tit. Praise the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here no part but onely the title of this Psalm This appears by two competent evidences 1. By the joint suffrage of all the ancient Translators of which the Syriack renders it not at all but in stead of it gives as their use is a large syllabus or contents of the Psalm but the Chaldee retein it as a title and the LXXII and Latin retein the Hebrew words putting them into one in the direct form of a title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alleluja and the Arabick more expresly such a Psalm noted with the title of Alleluja 2. By express testimony of Scripture 1 Chron. 16. There we reade v. 7. On that day David delivered first not this Psalm as we
is bringing this high reward upon him The Chaldee therefore renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was counted unto him either for righteousness or for merit i. e. for a very rewardable act So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee signifies both just and worthy and meritorious not speaking of perfect righteousness or sinless merit but such as God in his goodness is pleased to reward and the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was reputed to him for righteousness the phrase so frequently used in the New Testament for rewarding men richly and infinitely above their merit yet this as the reward of somewhat performed by his faithfull servants which he looks upon with special favour in the Second Covenant V. 33. Spake unadvisedly How Moses's fault which was so great as to be punished by God with exclusion from Canaan is here exprest by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spake or pronounced with his lips is not easily resolved The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Lev. 5.4 and there signifies to declare to pronounce to speak Now if it were that he spake with his lips onely but doubted in his heart when he struck the rock and said Shall we fetch you water out of this rock then this will note his Infidelity and perhaps the LXXII may refer to that reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doubted in his lips i. e. did by his words signifie his diffidence But there is no reason that when in the Hebrew here it is onely said that he spake with his lips we should thence conclude his hearts disagreeing with his tongue 'T is therefore most reasonable that speaking with his lips being in it self indifferent and innocent should onely be concluded ill from the influence that the words precedent seem to have on it They provoked his spirit and he spake with his lips i. e. he spake passionately as one provoked And then as S. James saith the wrath of man worketh not the righteousness of God ch 1.20 so here we may conclude of Moses God had appointed him to speak to the rock and it should bring forth water And he being exasperated in his spirit put into a passion by the people goes and strikes the rock twice and saith Hear ye rebels shall we fetch you water out of this rock This passion of his was it self a fault and disturb'd him so that it is not to be believed that he could discharge that duty now incumbent on him from God in that manner as he ought to do with that faith and affiance in God with that care of setting out the power and mercy of God to these provokes and these two are the crimes charged on him by God Numb 20.12 his unbelief and his not sanctifying God in the sight of the people This therefore is Moses his crime here briefly intimated not largely set down in this verse that they provoked his spirit and he spake i. e. he spake in a provocation not as a meek and faithfull servant of the Lord that desired to glorifie God before the people ought to have done And this being here but imperfectly toucht was left to be explicated by the story where the fact was recorded and from thence more than by the words we may conclude this to be the meaning of this verse The Jewish Arab here differently from all others hath it because they contradicted his prophecy which he spake to them in his saying The End of the Fourth Book THE FIFTH BOOK OF PSALMS The Hundred and Seventh PSALM The hundred and seventh the first of the last Book of Psalms is an invitation to all sorts of men to take notice of and acknowledge God's special mercies in rescuing them from the several dangers that every part of their lives is subject to peculiarly from hunger prison disease and danger by Sea It seems probably to have been written presently after the Captivity when the Nation had been exercised by siege and famine by deportation and imprisonment and the land had been made desolate for want of cultivation yet withall so contrived as to have respect to the deliverance out of Aegypt 'T was a Psalm of Answering or parts to be sung alternately having a double burthen or intercalary verse oft recurring 1. O Give thanks unto the Lord for he is good for his mercy endureth for ever Paraphrase 1. The great and daily bounty of God is such his mercies and preservations so constant and perpetual in all the turns and varieties of our lives that we are most strictly obliged 〈◊〉 â—ke notice of them and pay the tribute of most gratefull hearts and the obedience of our whole lives in acknowledgment thereof 2. Let the redeemed of the Lord say so whom he hath redeemed from the hand of the enemy 3. And gathered them out of the lands from the East and from the West from the North and from the South Paraphrase 2 3. This is in a most eminent manner incumbent on those that have been taken and carried captive by oppressing invaders and by the good providence of God reduced and recollected from their dispersions and brought home safe to their own countrey again 4. They wandered in the wilderness in a solitary way They found no city to dwell in 5. Hungry and thirsty their soul fainted in them 6. Then they cryed unto the Lord in their trouble and he delivered them out of their distresses 7. And he led them forth by the right way that they might goe to a city of habitation Paraphrase 4 5 6 7. So is it on all them which when they have been permitted by God for some time to a state of seeming destitution deprived of all the necessaries of life harbour and all kind of food c. have yet upon their devout addresses to heaven in prayer found present relief and deliverance from their pressures God by his gracious providence directing them to some auspicious successfull means of supplying their wants and either returning them to their old or bringing them to some new more fruitfull possession 8. O that men would praise the Lord for his goodness and for his wonderfull works to the children of men 9. For he satisfieth the longing soul and filleth the hungry soul with goodness Paraphrase 8 9. This certainly is an act as of a special and undeserved bounty so of an over-ruling omnipotent providence to provide so liberally for those that are so thirsty and hungry v. 5. i. e. altogether destitute and that both these should be thus exercised and employed for the onely benefit of us unworthy sinfull sons of Adam is matter of infinite comfort to us and acknowledgment and thanksgiving to God 10. Such as sit in darkness and in the shadow of death being bound in affliction and iron 11. Because they rebelled against the words of God and contemned the counsel of the most high 12. Therefore he brought down their heart with labour they fell down and there was none to help 13.
Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of my mirth And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will lift up or advance Jerusalem in the beginning of my mirth is to make that the prime or chief ingredient in their rejoycing the principal subject of their hymns V. 8. Art to be destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay waste or destroy in Paül instead of Poel which is frequent may be rendred vastatrix destroyer So the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waster or spoiler and so the Syriack in the same word Onely the LXXII reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies miserable so it signifies vile and wicked also and so even the Hebrew if taken in the passive will be but answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perditus wretched wicked and so fit to be destroyed The Jewish Arab reads O thou spoiled and so 't is agreeable to the custom of the Eastern people by way of omen or presage to put with the name of a city an Epithet of Preserved or guarded if they wish well to it and so 't is proportionable it should be in the contrary signification if they wish ill to it to speak of that as done which they wish to be done The Hundred and Thirty Eighth PSALM A Psalm of David The hundred Thirty eighth is a Psalm of Thanksgiving to God for his mercies his gracious audiences afforded to the prayers of his lowly servants his powerfull deliverances of them most admirable in the sight of their heathen enemies And being first composed by David is said by the LXXII to have been made use of by Haggee and Zachary at the re building of the Temple 1. I Will praise thee with my whole heart before the Gods will I sing praise unto thee 2. I will worship toward thy holy Temple and praise thy name for thy loving kindness and for thy truth for thou hast magnified thy word above all thy name Paraphrase 1 2. Blessed Lord thou hast been exceeding gracious to thy servants and never failed to answer them that rely on thee thy mercies and fidelity are much spoken of thou art known by this title of mercifull and gracious and one that never fails to perform his part of the Covenant with any But thou hast infinitely exceeded all that is or can be either said or believed of thee thou hast made us admirable divine promises that especially of giving us thy Son and in him all things and wilt certainâ—y perform them all to the utmost importance of them And now what return shall we make unto thee for all this having nothing else we must in all equity pay thee the humblest acknowledgments of our very souls and in thy publick assembly in the presence of the holy Angels the witnesses of our performances and assistants and partners of our praises bless and laud and magnifie thy glorious name for all thine abundant mercy toward us 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my soul Paraphrase 3. Whensoever I have addrest by prayer to thee thou hast never failed to answer me and relieve me which together with thine own free promise gives me full confidence to beg and crave thy grace to strengthen and support my soul against whatsoever danger and to rest secure in thee that thou wilt grant it me 4. All the Kings of the earth shall praise thee O Lord when they hear the words of thy mouth 5. Yea they shall sing in the ways of the Lord for great is the glory of the Lord. Paraphrase 4 5. These magnificent promises of thine v. 2. shall be proclaimed and made known thy Gospel preached to all the world and thereby the greatest potentates on earth they and their kingdoms with them shall at length be brought in to worship and serve and glorifie thee and in so doing never give over singing and praising and magnifying thy great and gracious and glorious works of mercy those wonderfull dispensations of thine in the gift of thy Son and that gracious divine Law given us by him 6. Though the Lord be high yet hath he respect unto the lowly but the proud he knoweth afar off Paraphrase 6. The sum whereof is this that as the supreme God of heaven hath humbled himself to this earth and flesh of ours so he will favourably behold and deal with all lowly humbled penitent sinners but proceed most severely with all proud obdurate impenitents 7. Though I walk in the midst of trouble thou wilt revive me thou shalt stretch forth thine hand against the wrath of mine enemies and thy right hand shall save me 8. The Lord will perfect that which concerneth me thy mercy O Lord endureth for ever forsake not the works of thine own hands Paraphrase 7 8. And as for spiritual so for temporal mercies God will not fail to perform them also to his faithfull servants whatever their distresses be he will relieve or support them repel and subdue and repress their enemies and secure them by his immediate divine interposition if humane means do fail what they are not able and what indeed belongs not to them to doe for themselves he will most certainly perform in their stead having begun a work of mercy he will not leave it imperfect he will certainly go through with it Thus doth God abound in mercies of all sorts to all his humble faithfull servants Lord be thou thus graciously pleased to deal with me and with all thy poor helpless creatures which being made by thee have none other to fly to but they self Annotations on Psal CXXXVIII V. 1. Gods Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first for Angels then for Magistrates Judges Kings somewhat hath been said Note on Psal 82. b. Now to which of these it shall be applied in this place is not agreed among the ancient Interpreters The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings the Jewish Arab the Nobles but the LXXII and the Arabick and Aethiopick and Latin follow them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels And considering that in the next words v. 2. he mentions worshipping toward the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not temple if it were as the title directs composed by David but palace of holiness i. e. the Sanctuary where the Cherubims of glory representations of Angels shadowed the mercy-seat Heb. 9.5 and that in that house of God and house of prayer the Angels were present according to that of Saint Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou singest and chantest with the angels and on this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will strive to sing with the Angels contending with them in this holy strife and emulation who shall praise him loudest joyning in quire with the supernal powers 't is not improbable that this should be
coals fall upon them let them be cast into the fire into deep pits that they rise not up again Paraphrase 10. Thy severest judgements from heaven such as fell on Sodom shall undoubtedly be their portion perdition and irreversible destruction 11. Let not an evil-speaker be established on the earth evil shall hunt the violent man to overthrow him Paraphrase 11. Such accursed arts as those of detraction and rapine falseness and oppression shall never have a durable prosperity but continually pursue the author as the hound a prey and at length bring certain destruction on him 12. I know that the Lord will maintain the cause of the afflicted and the right of the poor 13. Surely the righteous shall give thanks unto thy name the upright shall dwell in thy presence Paraphrase 12 13. For unquestionably God will undertake the patronage of innocent injured persons vindicate them from their oppressors defend them so signally that they shall be able to discern 't is his work and so give him the honour and glory of it support and sustain such when their oppressors are brought to nothing Annotations on Psal CXL V. 2. Are they gathered together for war The Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to collect or draw together or congregate so Hab. 1.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gathers them into his net and being here in the active sense and joyned with wars it must be to prepare put in order instruere praelia muster and set their affairs in order for battel The LXXII duly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they set their battels in order the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they excite or instigate and so the Syriack also V. 8. Further not What was formerly noted of the conjugation Hiphil that it sometimes imports not causing but any degree of occasioning or but permitting is here observable of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exivit to goe forth From whence in Hiphil as it signifies to bring forth to advance so also to permit to go forth or advance and so the prayer here is not so much that God will not give them a good success as that he will interpose to their hinderance blast and frustrate their designs in stead of permitting them to prosper To that the Chaldee applies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows not in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for atâ—olli exalting but for tolli being taken away or destroyed for so they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be taken away or destroyed for ever rendring Selah as they constantly doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever or perhaps in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to corrupt or putrifie so as to breed worms Exod. 16.20 they will be corrupted for ever The LXXII have somewhat deformed this verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desires they reade as with other points 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from my desire for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his wicked thought or device 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they thought or reasoned against me then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffer them not to advance or prosper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsake me not from some other supposed notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet they seem best to have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will be exalted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest they be exalted So v. 9. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of those that incompass me they reade as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of their circuit V. 11. Evil-speaker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of a tongue is proverbially a detractor or Sycophant So Eccl. 10.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of a tongue is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that eats accusations the phrase by which they express a sycophant and so the similitude of the serpent biting doth inforce there In this place they express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a delator with â—hree-fold or three forked tongue which is another style of theirs for a sycophant because such a man wounds three at once the receiver the sufferer and himself Of him it is here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall not be established in the future as all the former verbs v. 9 and 10. may be read and not in the imperative and so by way of pronouncing or prediction onely and not by way of wish The Hundred and Forty First PSALM A Psalm of David The hundred and forty first is an ardent prayer of David's for deliverance from his enemies but first and especially for patience under them that he be not by their oppositions or the incitements of others moved out of his course of meekness of piety and the other parts of duty incumbent on him It seems to have been composed as the next is by the title affirmed to be on occasion of Saul's persecuting him to the cave of Engedi 1 Sam. 24. 1. LORD I cry unto thee make haste unto me give ear unto my voice when I cry unto thee 2. Let my prayer be set forth before thee as incense and the lifting up of my hands as an evening sacrifice Paraphrase 1 2. O Lord I am in distress and have no other refuge but thee to whom I may resort To thee therefore I most humbly and ardently address my prayers in the same manner as thy priests are by thee appointed to address their daily oblations to attone thee beseeching thee graciously to accept and answer them and in thy time to rescue me out of mine enemies hands 3. Set a watch O Lord before my mouth and keep the door of my lips 4. Incline not my heart to any evil thing to practise wicked works with men that work iniquity and let me not eat of their dainties Paraphrase 3 4. Meanwhile O Lord grant me thy guidance both for my words and actions for my words that whatever their dealings toward me are I may not be provoked to any speech of rashness or impatience or disloyalty toward Saul and for my actions that I may not be tempted to any unlawfull practice that I may not for any appearance of advantage to my self thereby give ear to any evil counsel My resolutions are firm to the contrary and how inviting soever the temptations are I hope I shall never taste of the sweets of them 5. Let the righteous smite me it shall be a kindness and let him reprove me it shall be an excellent oile which shall not break my head for yet my prayer also shall be in their calamities 6. When their judges are overthrown in stony places they shall hear my words for they are sweet Paraphrase 5 6. I have been most carefull to preserve my loyalty to Saul and am not guilty of the least disloyal
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred to or in a straight ground so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into a straight ground and the Jewish Arab in a right or straight region and so the Latin in terram rectam by which we are to judge of the reading of the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the right that it should be undoubtedly as Asulanus's copy hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a straight ground By this style is metaphorically signified a regular course of life in obedience to all the commands of God the onely rule of the good man's walking The Syriack have duly explain'd it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into thy way of life that course of living which thou requirest or which may be acceptable to thee The Hundred and Forty Fourth PSALM A Psalm of David The hundred forty fourth is a fiducial and humble prayer to God for deliverance from his heathen enemies and prosperity upon his people and this founded in his former experiences of God's interposition for him for which he humbly praiseth and blesseth his holy name It was composed by David in reflexion as 't is thought by some on Goliah and the Philistims but most certainly of a latter date when he was settled in the Kingdom see v. 2 and 10. By the Jews Kimchi and Saadiah Gaon it is referred to the Messias 1. BLessed be the Lord my strength which teacheth my hands to war and my fingers to fight 2. My goodness and my fortress my high tower and my deliverer my shield and he in whom I trust who subdueth my people under me Paraphrase 1 2. For all the preservations and victories which have been injoyed by me I am infinitely obliged to bless and praise and magnifie the one supreme God of heaven and earth from whom it is that I have received all the strength and skill in military affairs which I have ever shewed an act of whose special mercy and favour preservation and protection I must acknowledge it that I have ever been successfull or safe in any enterprise In him therefore with all reason I wholly repose my full trust and confidence 3. Lord what is man that thou takest knowledge of him or the son of man that thou makest account of him 4. Man is like to vanity his days are as a shadow that passeth away Paraphrase 3 4. For my self I am but a mean infirm frail mortal man subject to all the misadventures which are consequent to the feeble inconstant transitory condition of men and it is an infinite mercy of dignation in God to take so much consideration of me as to make use of me as his instrument in subduing the enemies of his people And herein was David a type of Christ who having humbled himself to assume our humane mortal flesh became by his divine power in that flesh victorious over the powers of hell Heb. 2. b. 5. Bow thy heavens O Lord and come down touch the mountains and they shall smoak 6. Cast forth lightning and scatter them shoot out thine arrows and destroy them 7. Send thine hand from above rid me and deliver me out of great waters from the hand of strange children 8. Whose mouth speaketh vanity and their right hand is a right hand of falshood Paraphrase 5 6 7 8. It must therefore be thine own work O Lord the interposition of thine own almighty hand to which we must owe all our deliverances and preservations If thus thou wilt vouchsafe to own thy servants and by thy messengers and ministers the Angels of thy presence exhibit and presentiate thy self among us then shall all our enemies be disperst and destroyed not by the strength or dint of our weapons but as by thy thunderbolts and darts of lightning by the artillery of heaven by thy divine assistance and protection over us see note on Psal 18. d. And thus be thou graciously pleased to magnifie thy power and mercy to us at this time to deliver us from these puissant heathen armies which have nothing but their own strength and number to depend on or boast of which worship and rely on false idol gods which are not able to help and so are sure to disappoint them and so their hands fail no less in their undertaking than their mouths do when thou the onely Lord of heaven and earth of those angelical hosts comest out and appearest against them 9. I will sing a new song unto thee O God upon a Psaltery and an instrument of ten strings will I sing praises unto thee Paraphrase 9. All the returns that I can make for this mercy is my praising and magnifying thy name for it And that I shall be carefull to perform with the choicest ditties and sweetest instruments and all little enough to resound thy praises who hast wrought so wonderfully for us saying 10. It is he that giveth salvation unto Kings who delivereth David his servant from the hurtfull sword Paraphrase 10. All honour and praise be ascribed to the supreme God of heaven from whom it is that the greatest Kings of the earth receive their strength and authority and to whom they owe all their deliverances and preservations And the same strength and power of his hath he graciously pleased to afford me at this time that have no other title to it but that I am his servant and of my self so much weaker than my adversaries that I am sure to be destroyed by them if God do not defend and preserve me 11. Rid me and deliver me from the hand of strange children whose mouth speaketh vanity and their right hand is a right hand of falshood Paraphrase 11. O be thou now pleased to continue this thy mercy to me the enemies being still the same idolatrous heathen wicked men that do not acknowledge or confess the true but profess and depend on false Idol gods and seasonably at this time to rescue and preserve me out of their hands 12. That our sons may be as plants grown up in their youth that our daughters may be as corner-stones polished after the similitude of a palace 13. That our garners may be full affording all manner of store that our sheep may bring forth thousands and ten thousands in our streets 14. That our oxen may be strong to labour that there be no breaking in nor going out that there be no complaining in our streets Paraphrase 12 13 14. Be thou pleased at length to restore peace and prosperity to the land that our families may flourish in goodly and beautifull children that our provisions at home and our flocks and herds abroad may be very thriving and prosperous and that those goods which thy blessing bestows upon us may not be in danger of hostile invasions that we may possess and injoy our selves in a chearfull continued peace without any disturbances or disquiets 15. Happy is the people that is in such a case yea happy is the
seated in his throne by God all their designs and enterprises against him are blasted by the Almighty and prove successless and ruinous to them And so in like manner all the opposition that Satan and his Instruments Jews and Romans Act. iv 25 make against Christ the Son of David anointed by his Father to a spiritual Kingdom a Melchizedekâ—an Royal Priesthood shall never prevail to hinder that great purpose of God of bringing by this means all penitent believers to salvation 2. The Kings of the earth set themselves and the rulers take counsel together against the Lord and against his anointed saying Paraphrase 2. The Princes and Governours of the Nations round about Judea the Kings of the Philistims and Moabites and Damascenes and many more rose up against David the Syrians joyned with Hadadezer King of Zobah 2 Sam. viii 5. and in so doing opposed the Lords anointed one set up and supported by God in a special manner and so in effect rebelled against God himself In like manner did Herod and Pilate and the Jewish Sanhedrim make a solemn opposition and conspiracy against the Messias Gods holy child Jesus by him anointed Act. lv 27. and therein were fighters against God Act. v. 39. 3. Let us break their bonds asunder and cast away their cords from us Paraphrase 3. Both of these alike resolving that they would not by any means be subject the Philistims c. to David the Jews c. to Christ and the divine laws and rites of Religion by which either of their Kingdoms were to be governed 4. He that sitteth in the heavens shall laugh the Lord shall have them in derision Paraphrase 4. But God that ruleth all things and is much more powerful than they will defeat all their enterprises and magnifie his divine providence as in the securing of David and giving him Victories over them all so in erecting and inlarging of Christs Kingdom and making the utmost of the malice of men and devils as means of consecrating him to that office of Royal Priesthood to which God had designed him 5. Then shall he speak unto them in his wrath and vex them in his sore displeasure Paraphrase 5. All their enterprises against this Government of Gods erecting shall not atattain any part of their desire but only provoke God to great severities and terrible vengeances against them remarkable slaughters in Davids time upon his enemies and under Christs Kingdom the state of Christianity upon the Jews and Romans 6. Yet have I set my King upon my holy hill of Sion Paraphrase 6. Mean while 't is an eminent act of Gods power and mercy to David that soon after his anointing in Hebron 2 Sam. v. 3. he overcame the Idolatrous Jebusites v. 6. and took the strong hold of Zion and made it the seat of his Kingdom and placed the Ark of the Covenant there and thereupon called it the Mountain of the Lord the hill of holiness and there setled the Kingdom long since fore-promised by Jacob to the Tribe of Judah but never fixed in that Tribe till now And the like but exceedingly more eminent act of power and mercy it was in him to seat Christ in his spiritual throne in the hearts of all faithfull Christians possest before his coming by heathen sins and trusting to false Idol Gods parallel to the lame and the blind 2 Sam. v. 16. i. e. not improbably the Jebusuites images Teraphims or the like which could neither go nor ste and yet were confided in by them that they would defend their city 7. I will declare the decree The Lord hath said unto me Thou art my son this day have I begotten thee Paraphrase 7. Now was that Covenant solemnly sealed and ratified to David which he is therefore to publish unto all so as it shall be in force against all persons that shall transgress it that at this time God hath taken the kingdom from the house of Saul Ishbosheth being now slain 2 Sam. iv 6. and setled it upon David who was anointed over Israel also 2 Sam. v. 3. given him the Rule over his own people set him up as his own son an image of his supremacy having at length delivered him from the power of all his enemies and set him victoriously on his throne in Sion which is a kind of birth-day to him the day of his inauguration the birth-day of his power though not his person of his kingdom though not of the King and this much more considerable than the other And in the parallel the Evangelical Covenant is now sealed to Christ and in him to all faithful Christians a Covenant to be publisht to all the world and the foundation of it laid in the death or rather the resurrection of Christ the eternal Son of God who having taken our mortal flesh and therein offered up a full sacrifice and satisfaction for the sins of the world the third day after was brought forth as by a new birth out of the womb of the grave see Act. xiii 33. now never to die again and thereby hath ascertain'd unto us as many as spiritually partake of these that die unto sin and live again to righteousness a blessed immortal life 8. Ask of me and I shall give thee the heathen for thine inheritance and the outmost parts of the earth for thy possession Paraphrase 8. To this is consequent as a free and special mercy of Gods the inlarging of this his Kingdom not only to the Inhabitants of Judea but to many other heathen nations the Philistims Moabites Ammonites Idumeans and Syrians c. who were all subdued by David through the power of God 2 Sam. v. and viii and x. and subjected to him And so upon the Resurrection and Ascension of Christ by the wonderful blessing of God upon the preaching of the Apostles not only the Jews many thousands of them Rev. vii but the heathens over all the world were brought in to the faith of Christ 9. Thou shalt break them with a rod of iron thou shalt dash them in pieces like a Potters vessel Paraphrase 9. All these neighbouring enemies that rise up against him shall he subdue and slay great multitudes of them And so shall Christ deal with his enemies Jews and Heathens subdue some and destroy the impregnable and obdurate 10. Be wise now therefore O ye Kings be instructed ye Judges of the Earth Paraphrase 10. This therefore may be fit matter of admonition to all neighbour Princes as they tender their own welfare that they endeavour to profit by others sufferings and not fall foolishly into the same danger that timely they make their peace and enter into League with David and undertake the Service of the true God which he professes And in like manner when Christ is raised from the dead by his divine power and so instated in his Office of Royal Priesthood it will neerly concern all those that have hitherto stood out
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
hope that I shall never be finally forsaken by him cast down by the enemy or devested of that dignity to which my God hath invested me 9. Therefore my heart is glad and my glory rejoyceth my flesh also shall rest in hope Paraphrase 9. This is full matter of joy to my heart and of boasting to my tongue and of all kind of assurance to every part of me 10. For thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption Paraphrase 10. For thy promises to me are firm and oblige thee not to forsake me so as that I shall be either killed by Saul or opprest finally by him or any other Thou hast designed me to be King and therein favoured me exceedingly see note on Psal 4. d. and all the malice of men though they bring me never so low shall not finally prevail against me And this having a first literal but lower completion in Davids person was more fully and ultimately to be forâ—ified in the son of David the eternal Word of God the Messias of the World who in the dayes of his flesh though he were crucified by the Jews should yet by the power of his eternal God head be raised again from the dead and that within the compass of three days before his body should naturally tend to corruption See Act. 2. â—0 and xiii â—5 11. Thou wilt shew me the path of life in thy presence is fulness of joy at thy right hand there are pleasures for evermore Paraphrase 11. Thou shalt protect me and keep me alive from the malicious designs and machinations of mine enemies and refresh and comfort me abundantly with thy favour and love and special care of me and by continuing me in that Throne whereto thou hast advanced me give me continual matter of rejoycing And this was most eminently completed also in Christ when by the power of his Father he was more then preserved from death rescued from it when he was â—nder it raised from death to life and exalted in great triumph to his everlasting kingdom in heaven and so applied Acts 2.28 Annotations on Psal XVI Tit. Michtam From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signare notare insculpere to seal to note or ingrave is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any pretious thing either such as for securing of it is sealed up as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or for preserving it from forgetfulness is ingraven in Marble c. Hence it is that the Targum renders it â—here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a right Sculpture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to engrave and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inscription on a Pillar not reading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some conjecture from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scripsit to write but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insculpsit to ingrave to denote it a Psalm fit to be ingraven for everlasting memory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on an eminent Pillar saith Apollinarius to be written in golden letters as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies the finest gold Psalm 45.9 and preserved in our hearts for ever And this especially as containing a signal prophecy of the resurrection of Christ recited from hence Acts 2.25 26 27. three verses cited from this Psalm v. 8 9 10. and again Acts 13.35 As when Job delivers that notable speech applyed by the antients generally to the Resurrection though as this here capable of a first interpretation which was to be verified in his own person in raising him from his present calamitouâ— estate I know that my Redeemer liveth and that I shall stand in the laâ—ter day upon the earth he introduceth it in this form Oh that they were printed in a Book that they were graven with an iron pen and lead i. e. the Sculpture filled up with lead that the letters might continue the longer legible in the rock or sâ—nt or hard stone marble or other the most durable matter for ever which is just the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inscribing on a Pillar here in order to the preservation and special observation of such speeches which had their farther completion to be expected in Christ over and above what belonged to them in relation to the present condition of the speakers V. 2. O my soul Where the Hebrew copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast said in the feminine and the Chaldee paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou my soul hast said 't is evident the LXXII and Syriack and Latine and Arabick and Aethiopick read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first person I have said for so they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dixi Domino I have said unto the Lord. V. 2. My goodness There is difficulty in this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The literal rendring is My goodness in no wise to or with thee which the LXXII and so the Latine Arabick and Aethiopick render paraphrastically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast no need of my good things But the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my goodness is not given but from thee and the Syriack more simply my good is from thee In which readings either the negative particle seems to be omitted for so the Syriack reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and my good from without any or else to be doubled for so 't is in the Chaldee and that is all one as if it were omitted the two negatives or non nisi being all one with the bare affirmative In this variety the safest way of reconciling the interpretations is to suppose them on all sides to be rather paraphrastical explications than literal rendrings The LXXII by reading thou hast no need of my good things whether my good works or my liberalities thought to express the sense of my goodness not to or with thee i. e. tend not to thy avail or advantage are not prized by thee and the Chaldee and Syriack by another phrase seem to have meant the same thing My good is all from thee I am so far from meriting any thing of thee by any good works of mine that indeed those good works are not mine but thine only as flowing and being given to me by thee And both these together seem to make up the full sense my goodness or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 critically signifies my liberality is so far from meriting from thee or being any considerable return unto thee that it is thy right and so a meer mercy received from thee V. 3. But to the Saints The difficulties of this third verse may best be removed by observing the dependance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Saints on what preceded v. 2. That began with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I said or thou my soul hast said unto the Lord with which fairly connects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Saints i. e.
assign a first literal sense to the whole Psalm wherein it might connect and accord every part with other and not so to sever the three last verses from the rest as that those should belong to Christ only and not to David whereas the former part at least some branches of it belong to David only and not to Christ The Seventeeth PSALM A Prayer of David Paraphrase The Seventeenth Psalm is an earnest request by David commenced to God for deliverance from all his oppressors and persecuters 1. Hear the right O God attend unto my cry give ear unto my prayer that goeth not out of feigned lips Paraphrase 1. Thou O God art a most righteous Lord the refuge and defence of all innocent persons be thou pleased to attend to and grant my humble request to receive with favour the affectionate prayers that I now address unto thee 2. Let my sentence come forth from thy presence let thine eyes behold the things that are equal Paraphrase 2. By thee I desire my cause may be heard and sentenced and that according to the justice of it thou wilt undertake the patronage thereof to plead for me or to judge on my side and to protect me against mine adversaries 3. Thou hast proved mine heart thou hast visited me in the night thou hast tried me and shalt find nothing I am purposed that my mouth shall not transgress Paraphrase 3. For thou Lord knowest the sincerity of my heart thou art the searcher of the secretest thoughts and depths of the most deceitful brests and accordingly thou hast examined me to the utmost In the night when the darkness hath concealed me from the eyes of men and so taken off those disguises which men put on their deeds of the day their more publick actions and at once offered me all the temptations and occasions of doing or at least thinking ill which perfect secrecy can suggest thou hast still been present to my greatest privacies to discover if there were any close evil any unsincerity in my heart Again thou haâ—t tried me with afflictions as the Metallists try their Gold and many that appear very pious men in times of prosperity in time of persecution fall away are found to be mere dross when they are cast into the fire put to this sharper trial And in both these ways of probation I hope I have approved my self to thee that my tongue and my heart have gone the same way and so that there is no deceit or unsincerity in me 4. Concerning the works of men by the words of thy lips I have kept me from the paths of the destroyer Paraphrase 4. As for the practices of the world thy commandments have kept me from any communion with them when opportunity offered me temptations when I might have had security from the eyes of men when Saul fell too into my hands that I had nothing to restrain me from using violence to him but only thy command to the contrary in making him King and when I was perswaded and incited to it 1 Sam. 26.8 yet in pure obedience to thee I have carefully kept my self from this or any other disloyal or unlawful practice 5. Hold up my goings in thy paths that my footsteps slip not Paraphrase 5. Thou by thy special grace joyned with thy directions what was my duty to do hast upheld me in those ways which are acceptable in thy sight and by the strength of this mercy and these aids of thine I have been constantly supported and kept steddy from stumbling or falling 6. I have called upon thee for thou wilt hear me O God incline thine ear unto me and hear my speech Paraphrase 6. And as oft as I have made my humble addresses to thee thou hast not failed to grant them This gives me full confidence now to come unto thee for thy support and relief O merciful God be thou pleased to continue thy wonted dignations to me 7. Shew thy marvailous loving kindness O thou that savest by thy right hand them which put their trust in thee from those that rise up against them Paraphrase 7. And 't is not my innocence I depend on for though in this matter of my dealings with them that are mine enemies I can clear my self yet my many other sins make me uncapable of using any such plea but 't is thy mercy and pardon to sinners that I confide in and thy mere pity and compassion to those that want thy relief Be thou pleased then to exercise these thy mercies toward me in that high and wonderful degree that thou art wont to do to those that place their full affiance in thee Thou Lord art the deliverer of all such thy title it is to be so and thy customary goodness solemnly and constantly to interpose thy power for such against the malice and machinations of all their adversaries vouchsafe the same wonted mercy of thine to me at this time 8. Keep me as the apple of the eye hide me under the shadow of thy wings Paraphrase 8. Let thy watchful and tender providence sense and secure me from all dangers after the same manner as nature hath provided eye-brows and lids and five tunicles for guards to fense and preserve the black that most tender part in the middle of the eye that wherein the visive faculty is placed and best represents the seat of Majesty or regal power which hath the oversight and government of the whole body or as any bird preserves her young ones from the vulture by covering them under her wings 9. From the wicked that oppress me from my deadly enemies who compass me about Paraphrase 9. And that especially at this present time that I am so distrest and straitned by enemies that vehemently hate me and surround me with all eagerness to get me into their power 10. They are inclosed in their own fat with their mouth they speak proudly Paraphrase 10. Their greatness and prosperity makes them insolent and accordingly they threaten high resolve and breath nothing but destruction against me 11. They have now compassed us in our steps they have set their eyes bowing down to the earth Paraphrase 11. And having now brought me to some streights they are absolutely resolved to subdue and destroy me utterly 12. Like as a Lion that is greedy of his prey and as it were a young Lion lurking in secret places Paraphrase 12. Just as an hungry ravening Lion when he comes in view of his prey or as a young Lion not yet got out of the den when any innocent sheep or other beast of the field comes within reach of him 13. Arise O Lord disappoint him cast him down deliver my soul from the wicked which is thy sword Paraphrase 13. And unless thou O Lord shalt be pleased to interpose to stop them in their course to bring them down to appear as a champion with a sword in thy hand thus timely to
and upright such as David here avowes himself to be and appeals to Gods strictest scrutiny to judge if he be not hath his tongue and heart going still together and not one outgoing so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies prâ—teriit transiit the other This sense is acknowledged by the learned Sebastianus Castellio who renders this latter part of the verse non deprehendes me aliud in pectore aliud in ore habere thou shalt not find me to have one thing in my breast another in my mouth And so this is the full meaning of that which is by the Psalmist after his manner more concisely exprest V. 4. The destroyer From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to break or break through is the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thief or violent person and so here it may signifie all the violent wicked practices of the world The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong man or violent person probably to denote the sword-man such as Abishai that exhorted David to kill Saul 1 Sam. 26.8 But the LXXII as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rupture render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have taken heed of so I suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there to be rendred the rough or harsh wayes not in the sense wherein the Latine seems to have understood them custodivi vias duras I have kept the hard wayes but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to take heed of and so to avoid to which the Syriack agrees thou say they hast kept me from the evil wayes V. 5. Hold up my goings the chief doubt in this verse is how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be rendred That it is the infinitive mood from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulcivit to support or establish or hold up there is no doubt But this infinitive is elsewhere frequently taken in the sense of the imperative and so here the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sustein or confirm thou and so the LXXII and the Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfice Perfect my goings The Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thou hast established but the Arabick that my rising or going might be strengthened in thy paths Which reading of theirs seems to be founded in the infinitive sense which is often thus exprest by ut that And indeed this of the infinitive as it is the most simple so it seems to be most agreeable to the context and connects best with the former verse For there he had set down his steadiness in not being drawn by any temptation to the wayes of the violent together with the means by which he continued so steady the power of Gods law called there the words of Gods lips and his adhering constantly to it the conscientious observing of all his commandments And to that same sense this verse will be best expounded in the infinitive thus By confirming i. e. by Gods confirming my steps or goings in thy paths so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the infinitive signifies in the notion of a Latine gerund 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my feet so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural signifies have not been moved And so there is no ellipsis in them the sense perfectly current and exactly agreeable to the former verse Gods paths here being all one with the words of his lips there the ways that God commanded him to walk in and his not being moved all one with his not being wrought on by temptations to go on with the violent in his wayes And thus the interlinear understands it sustentando gressus meos in orbitis tuis non nutarunt pedes mei by holding vp my goings in thy paths my feet have not gone aside or tript V. 6. Thou wilt hear me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indeed in the future here and so is the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which they render it literally thou shalt receive But 't is very ordinary with both Hebrew and Chaldee to use the futures in the praeter tense and so the LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast heard and so the Syriack and Latine and Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast heard my voice And so 't is most probably to be understood as a second argument to inforce his petition to God for his defence and deliverance in the following verses The first argument had been taken from the sincerity of his own heart and uprightness of his actions the qualification to make him capable of Gods defence and this v. 1 2 3 4 5. And now this second is from Gods former mercies which are generally pledges of future Deus donando debet saith Cyprian God by every donation of mercy makes himself debter of more to him that worthily receives them and so the words will be best read to this sense I have called upon thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou hast heard me V. 7. By thy right hand The only doubt in this v. 7. is of the rendering the last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LXXII rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy right hand do joyn it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resist and then the construction lies thus Thou that savest those that trust in thee from them that oppose thy right hand meaning the counsel and purpose of God called Gods hand Act. 4.28 to make David King And thus the Latine understand it resistentibus dexterae tuae those that resist thy right hand and the Syriack those that rise up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against thy right hand But the Chaldee put in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against them after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that rise up and so leave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie by thy right hand which then must joyn with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saviour thus Thou that deliverest by thy right hand them that trust in thee from those that rise up against them And so Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By thy strength that is the meaning of his right hand delivering all those that trust on thee And this is retained by our English and is the most probable reading V. 9. Deadly enemies The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here deserve to be considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies soul and life so oft it denotes the passions of the sensitive soul and is rendred rightly will or desire so Psal 27.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that here signifies into the will or desire of the enemy and so Psal 41.2 deliver him not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the will of his enemies And then being here in the same form and joyned with enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemies with the soul it most probably will be taken in the same sense vehement or passionate earnest enemies or that with all their desire and intention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encompass or surround or make a ring 〈◊〉 〈◊〉
my distress was greatest see note on Psalm 17. k. and all humane aids were obstructed by them then God by his own special providence and interposition sustained and supported me 19. He brought me forth also into a large place he delivered me because he delighted in me Paraphrase 19. He freed me from all my streights restored me to a prosperous condition and this upon no other account but only of his kindness and mercy to me 20. The Lord rewarded me according to my righteousness according to the cleanness of my hands hath he recompensed me Paraphrase 20. Thus hath God vindicated my uprightness and given me at last those returns which were answerable to the justice of my cause 21. For I have kept the wayes of the Lord and have not wickedly departed from my God Paraphrase 21. As seeing that indeed I have not knowingly transgrest any command of his save only in the matter of Uriah for which he repented and obtained pardon from God 1 King 15.5 22. For all his judgments were before me and I did not put away his statutes from me Paraphrase 22. But have observed his statutes diligently never refusing to be ruled by any of them 23. I was also upright before him and kept my self from mine iniquity Paraphrase 23. And by so doing preserved my innocence and guarded me from compassion of any sin This still according to Scripture stile to be understood with exception of the matter of Uriah 24. Therefore hath the Lord recompensed me according to my righteousness acccording to the cleanness of my hands in his sight Paraphrase 24. And accordingly hath God out of his abundant mercy to me accepted and rewarded my uprightness and given testimony to the sincerity thereof 25. With the merciful thou wilt shew thy self merciful with an upright man thou wilt shew thy self upright 26. With the pure thou wilt shew thy self pure and with the froward thou wilt shew thy self froward Paraphrase 25 26. For God is a most just impartial rewarder sees the heart and accordingly recompenses To a merciful pious man he makes returns of mercy and pity to the upright he will administer justice vindicate his cause from the oppressor and injurious He that keeps himself pure from sin with him God will deal most faithfully perform his promise to him exactly never leave any degree of goodness in him unrewarded And on the other side the rule holds as true that those that deal frowardly and stubbornly with God shall be sure to be opposed and punished by him See note on Mat. 9. k. 27. For thou wilt save the afflicted people and wilt bring down high looks Paraphrase 27. For it is Gods constant method to relieve the oppressed and destroy in his due time the oppressor be he never so confident 28. For thou wilt light my candle the Lord my God will inlighten my darkness Paraphrase 28. And on this ground I have built my confidence that how hopeless soever my present condition can at any time be the powerful Lord of Heaven and my gratious God will rescue me out of it 29. For by thee I have run through a troop and by my God have I leaped over a wall Paraphrase 29. By him I have been inabled to subdue and bring down the strongest forces 30. As for God his way is perfect the word of the Lord is tried he is a buckler to all that trust in him Paraphrase 30. He is most just and faithful his promises without all deceit or possibility of failing he will certainly protect all those that rely and depend on him 31. For who is God save the Lord or who is a rock save our God Paraphrase 31. This cannot be said of any other The deities of the heathens are not able to yield them any defence nor any but the one God whom we adore 32. It is God that girdeth me with strength and maketh my way perfect Paraphrase 32. From him I have received all my strength to him I acknowledge it wholly due that I have been preserved in safety 33. He maketh my feet like hinds feet and setteth me up upon my high places Paraphrase 33. When I was pursued by Saul he inabled me by swiftness of flight to escape to the wilderness and mountains and so to secure my self 34. He teacheth my hands to warr so that a bow of steal is broken by my arme Paraphrase 34. At other times he gave me strength for battel and inabled me to obtain most wonderful victories by mine own hand on Goliah on all other my enemies by my armies 35. Thou hast also given me the shield of thy salvation and thy right hand hath holden me up and thy gentleness hath made me great Paraphrase 35. Constantly he hath protected me from all evil â—n time of distress supported me and at last by his continued multiplyed acts of providence raised me to the greatest height 36. Thou hast inlarged my steps under me that my feet did not slip Paraphrase 36. I am now by his mercy brought to a condition of safety no enemies to distress or streighten me no dangers to apprehend 37. I have pursued my enemies and overtaken them neither did I turn again till they were consumed Paraphrase 37. Having put all my enemies to flight pursued my victory and finally subdued and destroyed them 38. I have wounded them that they were not able to rise they are fallen under my feet 39. For thou hast girded me with strength unto the battel thou hast subdued under me those that rose up against me Paraphrase 39. And all by that strength with which thou hast furnisht me my victories are all thy gifts of mercy 40. Thou hast also given me the necks of mine enemies that I might destroy them that hate me Paraphrase 40. 'T is thou that hast by thy wise and powerful providence subjected them to me See Jos. 10.24 41. They cried but there was none to save even unto the Lord but he answered them not Paraphrase 41. When thou wert thus their enemy there was none to yield them any relief the aid from heaven failed them and no other would stand them in any stead 42. Then did I beat them as small as the dust before the winde I did cast them out as the dirt in the streets Paraphrase 42. Being thus assisted by thee I put to flight and destroyed all their forces 43. Thou hast delivered me from the strivings of the people and thou hast made me the head of the heathen a people whom I have not known shall serve me Paraphrase 43. And now I am landed in a calm harbour after all the stormes that incompast me not onely mine own Kingdom being quieted but the neighbouring heathens Philistims Moabites c. added to my dominions 44. As soon as they hear of me they shall obey me the strangers shall submit themselves unto me Paraphrase 44. Some of them overcome and subdued by me others through their dread of my power
posterity to the time of the coming of the Messiah who must be born of his seed and when he comes be install'd in a glorious kingdom that never shall have an end 5. His glory is great in thy salvation honour and majesty hast thou laid upon him Paraphrase 5. Thou hast by interposition of thy hand for his deliverance brought great glory and dignity to him made all men see how he is valued by thee and thereby exalted him to the greatest honour and majesty of any man in the world 6. For thou hast made him most blessed for ever thou hast made him exceeding glad with thy countenance Paraphrase 6. Thou hast blessed him in such a degree that as it was promised Abraham Gen. 12.2 thou shalt be a blessing so it is now performed to this son of Abraham they that will bless any shall use this form for time to come Let him be blessed by God as David was thy special favour and kindness toward him hath been matter of most triumphant joy and exultation to him 7. For the King trusteth in the Lord and through the mercy of the most High he shall not be moved Paraphrase 7. And as he hath always reposed his trust and affiance in God so hath he never miscarried in his undertakings God 's most powerful hand hath been most seasonably and mercifully reacht out to him and secured him in all his dangers 8. Thine hand shall find out all thine enemies thy right hand shall find those that hate thee 9. Thou shalt make them as a fiery oven in time of thine anger the Lord shall swallow them up in his wrath and the fire shall devour them Paraphrase 8 9. Those that oppose or set themselves against God shall be sure to be brought down and discomfited by him They that hate God shall meet with effects of his hatred Gods displeasure is very heavy and flaming and insupportable and the effects of it no less than a most formidable and utter destruction 10. Their fruit shalt thou destroy from the earth and their seed from among the children of men Paraphrase 10. And this ruine that falls on them shall proceed to their posterity even to the utter eradication of their families 11. For they intended evil against thee they imagined a mischievous device which they were not able to perform Paraphrase 11. And this is a just vengeance on them for the evil designs which they had against him whom God had set in the throne The malignity of their purpose is thus punisht though they were not able to bring it to effect God thus blasting and frustrating them 12. Therefore shalt thou make them turn their back when thou shalt make ready thine arrows upon thy strings against the face of them Paraphrase 12. In reward to their evil intentions God shall set them in a baâ—talio before him and then assault them most hostilely and with the weapons of his sharp displeasure most sadly infest and destroy them 13. Be thou exalted O Lord in thine own strength so will we sing and praise thy power Paraphrase 13. And this his vengeance on his enemies as it is an exalting of his almighty power in the sight of all men so is it that for which we that receive the advantage by it are eternally obliged to rejoyce and bless and magnifie his holy Name Annotations on Psalm XXI V. 2. Request The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to espouse Deut. 21.7 he that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath espoused a woman so Exod. 22.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a virgin espoused and Deut. 22.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense And if from that root came the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it would elegantly be rendred the espousal of his lips i. e. his most important considerable desire which he had set his heart upon and so often begg'd of God What that was appears v. 3. setting the crown upon his head setling him peaceably in the throne Thus Cant. 3.11 Solomons day of Coronation is called poetically the day of his espousals and the day of the gladness of his heart i. e. the day that he desired so earnestly set his heart on and was so glad when it came But if the roots be distinguished by the position of the point over ש then as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not else-where to be met with in Scripture so there may be place for conjecture that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had originally the same sense that now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee and Syriack hath for effudit pouring out For the Lexicographers that render it elocutio and expositio and yet produce no other place but this wherein they pretend it to do so are well reconcileable with this and so are most of the antient Interpreters though they have rendred it variously the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will or as other copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prayer of his lips that which the lips pour out in prayer and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the interpretation or exposition of the lips agreeable to the Arabick notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for indicium But the Syriack have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preparation of his lips that which he hath first prepared in the heart by meditation and then poured out at the lips V. 2. Preventest From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel hath several significations ordinarily to prevent or anticipate but withal to meet Deut 23.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render they met you not with bread and water and so the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurrerunt me and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Nehem. 13.2 they met not so Isai 21.14 we read they prevented not it should be they met not with bread him that fled In all which the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meet So Mich. 6.6 wherewithal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall I meet the Lord and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall I meet him with burnt-offerings we read come before which if it be in the notion of preventing certainly belongs not to that place And thus it most probably signifies here thou shalt meet him with benediction of good as when Melchizedeck met Abraham and brought forth bread and wine and blessed him So Gods coming out to meet us with blessings is a very proper expression of his bounty in obliging and loving us first as Job 41.2 who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath begun any kindness to me obliged me first and I will repay him The rendring of Castellio is here most perspicuous and fully expressive of the sense cum egregiis affecisti beneficiis thou hast bestowed most eminent favours on him V. 11. Intended The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence
and thou didst deliver them Paraphrase 4. We thy people have had long experience of thy mercy and fidelity our fathers before us in all their distresses have placed their full affiance in thee for rescue and deliverance and never failed to receive it from thee 5. They cryed unto thee and were delivered they trusted in thee and were not confounded Paraphrase 5. Upon their humble and constant and importunate addresses to thee they continually obtained deliverance from thee and never were discomfited or put to shame in their trusting or relying on thee 6. But I am a worm and no man a reproach of men and despised of the people 7. All they that see me laugh me to scorn they shoot out the lip they shake the head saying 8. He trusted on the Lord that he would deliver him let him deliver him seeing he delighted in him Paraphrase 6 7 8. Mean while I am an abject weak contemptible person reviled and set at nought by the vulgar and baser sort All that behold my present low condition think that I am utterly forsaken and so mock me and scoff at me for trusting in God or relying on any aid of his or taking any comfort or ground of hope from my being in his favour That these three verses have a largest and most literal completion in Christ in his crucifixion see note e. 9. But thou art he that took me out of the womb thou didst make me hope when I was upon my mothers brests 10. I was cast upon thee from the womb thou art my God from my mothers belly Paraphrase 9 10. But all this doth not discourage me I know thy protection hath hitherto supported me in my greatest distresses and weaknesses Thou broughtest me out of the womb of my Mother which duly considered was a greater deliverance than that I now want from thee and from that time didst sustain and uphold me when I was not able to do the least for my self When I came forth into the World I had no inheritance but thy special providence and preservation which if it had been but one minute suspended or withdrawn from me I had been immediately lost but this thou hast from my first conception thus long continued to me and thereby testified to me convincingly that as I have none to depend on but thee so I may on thee confidently repose my trust 11. Be not far from me for trouble is near for there is none to help Paraphrase 11. Now therefore in the approach of the greatest straits and the most absolute destitution of all humane aids be thou seasonably pleased to interpose thy assistance and not to forsake me utterly 12. Many bulls have compast me strong bulls of Basan have beset me round Paraphrase 12. My enemies are very strong and puissant and have besieged me very close brought me to great straits 13. They gaped upon me with their mouth as a ravening and a roaring Lion Paraphrase 13. And now are they ready to devour me and therefore as a Lion when he is near his prey makes a terrible roaring by that means to astonish the poor creature and make it fall down through the fright before him so do they now rave and vaunt and threaten excessively 14. I am poured out like water and all my bones out of joynt my heart is like wax it is melted in the midst of my bowels Paraphrase 14. My outward estate cannot better be resembled than by a consumptive body brought extreme low dayly pining and falling away very fast the bones starting one from the other see v. 17. and the very heart and most vital parts quite dissolved 15. My strength is dryed up like a potsheard and my tongue cleaveth to my jaws and thou hast brought me into the dust of death Paraphrase 15. The radical moisture so dryed up that there is no more left than in a brick or tile that comes scorcht from the kiln the tongue dry and not able to speak and the whole body ready to drop into the grave 16. For dogs have compassed me the assembly of the wicked have inclosed me they pierced my hands and my feet Paraphrase 16. For my enemies come about me as fiercely as so many dogs to rend and tear me a multitude of malitious people like a ravenous Lion have now got me into their power beset me and inclosed me on design to wound and destroy me This was most eminently fulfilled in Christ at his crucifixion that being a real piercing of his hands and feet and that caused by the importunate clamors of the Jewish fanhedrim and people and a more literal accomplishment of the words than belonged to David 17. I may tell all my bones they look and stare upon me Paraphrase 17. My civil state I say is as low as their state of body who have no flesh left on it whose bones consequently are so wide and distant one from another that they may be numbred as Christs were to be on another accasion by being naked and distended on the Cross and are thereupon lookt on as a prodigy and scoft at by all beholders as Christ also was upon the Cross Mat. 27.39 18. They part my garments among them and cast lots upon my vesture Paraphrase 18. They look on me as their prey and all that I have as their lawful spoil or pillage to be divided as by lot and distributed among them This also was more literally fulfilled in Christ John 19.23 24. when the soldiers having divided his upper garments into four parts finding his inner garment to be without scam would not tear it but rather cast lots who should have it 19. But be not thou far from me O Lord O my strength hast thee to help me Paraphrase 19. But be thou O Lord who art my only aid in a special manner present and with speed assistant to me 20. Deliver my soul from the sword my darling from the power of the dog Paraphrase 20. Rescue me now I beseech thee that am left destitute and helpless from the power and malice of these bloody men Or as applied to Christ thou shalt deliver me out of the grave and not permit the very jaws or power of death though it seize on me to detain me under its dominion 21. Save me from the Lions mouth for thou hast heard me from the horns of the Unicorn Paraphrase 21. And as formerly thou hast answered my prayers and preserved me from the strongest enemies when they most insolently exalted themselves against me so be thou now pleased to deliver me from those violent men who now are ready to devour me And thus was it fulfilled to Christ in his Resurrection 22. I will declare thy name unto my brethren in the midst of the congregation will I praise thee Paraphrase 22. And this shall give me continual matter of rejoycing and proclaiming thy wonderful goodness toward me and of making the most publick mentions of these thy unspeakable
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
〈◊〉 thou hast afforded strength to my beauty made my splendor or prosperous state v. 7. firm and durable which may probably enough be the intire meaning of the phrase without referring to the Ark yet was it not amiss to mention the other in the Paraphrase as the means of his conceived safety V. 10. Hear For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear thou the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath heard and so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast been and so convert the petition of David into a report of Gods having granted it which is the subject of the next verse V. 11. Dancing From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bore is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pipe or hollow musical instrument ordinarily used in singing or dancing and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for dancing So the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into dancing and so the Interlinear and though the copy of the LXXII antiently as well as now read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into joy and so is followed by the Latine Syriack and Arabick yet the conjecture of our learned Country-man Mr. Nic. Fuller is very probable that their original reading was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dancing not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gladness the Hebrew word thus exacting and the conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wailing and lamentation not unfitly agreeing thereto for to that is opposed and properly succeedeth dancing see Matth. 9.17 To this is here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally thou hast opened my sackcloth For in time of mourning the manner was to gird it on so 2 Sam. 3.3 Rend your clothes and gird you with sackcloth Joel 1.13 Gird your selves and lament and so Isa 32.11 gird upon your loyns In stead of that melancholy cincture gladness here becomes a cincture as if sorrow like a conquered enemy were to be carried in triumph adding to the glory of the victory and taken in as an ingredient in our joy V. 12. My glory What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory is somewhat uncertain The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honourable of the earth that they may praise thee the Syriack read it as after the verb of the first person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will sing to thee glory but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that my glory may sing and so the Latine Arabick and Aethiopick in the notion of glory for the tongue or heart of man praising God as elsewhere and here the context directs to interpret it The Thirty First PSALM TO the chief Musitian a Psalm of David Paraphrase The Thirty First Psalm is an excellent mixture of prayer and praises and constant affiance in God it was composed by David and committed to the Prefect of his Musick 1. In thee O Lord do I put my trust let me never be ashamed deliver me in thy righteousness Paraphrase 1. O blessed Lord I place my whole affiance and confidence in thee do not thou forsake and disappoint me but make good thy promised mercies and deliverances unto me 2. Bow down thine ear to me deliver me speedily be thou my strong rock for an house of defence to save me Paraphrase 2. Receive my prayer and hasten to my relief be thou to me as a fortress and place of refuge whereto I may confidently resort and find safety 3. For thou art my rock and my fortress therefore for thy names sake lead me and guide me Paraphrase 3. And such indeed have I constantly experimented thee to be whensoever I have made my applications to thee thou hast succoured and secured me and so I do not doubt thou wilt still continue to do and though I have no title of claim thereto but only thy free mercy and most gracious promise direct and conduct me in all my ways 4. Pull me out of the net that they have laid privily for me for thou art my strength Paraphrase 4. Rescue me I pray thee out of the mischief that is treacherously prepared and designed against me for thou art my only helper 5. Into thy hand I commend my spirit thou hast redeemed me O Lord God of truth Paraphrase 5. To thee I offer up my very soul that part which alone is worth thy having to thee I give it in pledge as to one that having already wrought so many deliverances for me hast obliged me to be wholly thine and withal ingaged thy self by those pawns of thy goodness to do the like again in all my necessities 6. I have hated them that regard lying vanities but I trust in the Lord. Paraphrase 6. I detest all the Gentile practices of consulting auguries and divinations which alas never stand them in any stead deceive and frustrate their confidences All my addresses shall be made to thee O Lord and in thee will I repose all my confidence 7. I will be glad and rejoyce in thy mercy for thou hast considered my trouble thou hast known my soul in adversities Paraphrase 7. All my delight and joy shall be in recounting thy continual goodness toward me how thou hast regard to my necessities and owned me and relieved me in my lowest condition 8. And hast not shut me up into the hand of the enemy thou hast set my feet in a large room Paraphrase 8. And not delivered me up into the power and malice of my adversaries but as yet preserved me in a state of liberty 9. Have mercy upon me O Lord for I am in trouble my eye is consumed with grief yea my soul and my belly Paraphrase 9. Yet are not my troubles at an end O Lord I have long waited for rest but have not yet attained to it This is very grievous unto me painful to my soul my sensitive faculty and to my bowels the seat of those affections and of most accurate sense O be thou graciously pleased to look upon me 10. For my life is spent with grief and my years with sighing my strength faileth because of mine iniquity and my bones are consumed Paraphrase 10. For the continual distresses and troubles wherewith I have been exercised have even exhausted me thy punishments for my sins have brought me very low I am ready to sink and fail under them 11. I was a reproach among all my enemies but especially among my neighbours and a fear to mine acquaintance they that did see me without fled from me Paraphrase 11. My enemies scoff at me and so also do my friends in a great degree seeing me after all my confidence to continue thus helpless This makes them from whom I have most reason to expect relief to be afraid to afford me any and so I am avoided and left destitute by all men 12. I am forgotten as a dead man out of mind I am like a broken vessel Paraphrase 12. I am no more considered or cared for by them than as a
of restitution only The confidence of persevering in their present state of joy and so of Gods guidance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till death is more agreeable to it The Syriacks reading is more plausible he shall lead us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above from death The Forty Ninth PSALM TO the chief Musitian a Psalm for the sons of Coreh Paraphrase The forty ninth Psalm is a consolation against the terrors of death in time of old age or sickness and withal a meditation of the transitoriness of all worldly greatness and prosperities here which are so sure to fade suddenly It was committed to the Prefect of the Musick to be sung by the posterity of Coreh 1. Hear this all ye people give ear all ye inhabitants of the world 2. Both low and high rich and poor together Paraphrase 1 2. The matter of this insuing Psalm is very fit meditation for all sorts of people in the world Jews and Gentiles of the meaner and poorer and of the nobler and wealthier rank 3. My mouth shall speak of wisdom and the meditation of my heart shall be of understanding Paraphrase 3. Being that which I have learnt from God and consequently is not of certain truth only but most valuable and profitable to be considered by all much more for our turns than any secular wisdom of the subtilest worlding This therefore shall be the subject of my compositions at this time 4. I will incline mine ear to a parable I will open my dark saying upon the harp Paraphrase 4. And I will perform it carefully weigh it as exactly as I can do as Musitians do when they tune their instruments lay their ear close to them that if there be any harshness or unevenness in the sound they may discern it so will I carefully observe my present composure being on a matter well worth every mans heeding and therefore I will set it to the harp by that means to sweeten and instil it into all minds And this is the sum of it by way of answer to this question 5. Wherefore should I fear in the days of evill when the iniquity of my heels shall compass me about Paraphrase 5. When days of sadness and the discomforts of old age approach and make their close siege about men and death it self is just ready to seize upon and devour them can this be any real matter of terror to a truly pious man that hath placed all his trust and confidence in God Undoubtedly it cannot Or wherefore should I subject my self to those terrors which are apt to haunt men at such times 6. They that trust in wealth and boast themselves in the multitude of their riches 7. None of them can by any means redeem his brother nor give to God a ransome for him 8. For the redemption of the soul is pretious and it ceaseth for ever 9. That he should still live for ever and not see corruption Paraphrase 6 7 8 9. 'T is ordinary for the bold temerarious confident men of the world to place their full trust in wealth and never fear any thing else if they have but abundance of that But 't is not in their power to rescue either any other or themselves from death This sentence which sin brought into the world will certainly pass on the richest and proudest and stoutest of them none can ever buy his own or any other mans immunity or liberty from this so as to be quit from ever dying That indeed of immortal duration being a gem of too great a price for all the wealth in the world to purchase there is but one way of coming to it and that is by death and resurrection and that also is the work of the Messias who by dying once offering one single sacrifice for him never to be repeated Heb. 9.25 26. and 10.13 shall overcome death work an eternal redemption Heb. 9.11 and then fit down at the right hand of God Heb. 10.12 and there live and reign for ever This he shall do in the fulness of time in the end of the age then coming in the flesh to atchieve this victory and more fully in the end of the world when he shall call all that are dead out of their graves to judgment on which shall follow an everlasting life 10. For he seeth that wise men die likewise the fool and the brutish person perish and leave their wealth to others Paraphrase 10. Mean while the most pious vertuous men must expect to die their piety the one true wisdom will not rescue them from that which Christ himself Gods eternal wisdom shall once taste As for wicked men whose irrational folly hath equalled them to brute beasts 't is certain the same fate expects them their souls being so little removed above that of a beast 't is less wonder that they should die as a beast doth and though they may be thought by themselves or others to have provided against this danger to have fenced and secured themselves yet shall they come together and after the same manner to the grave and so be fain to take leave of those possessions which they have acquired with so much industry And then no man knows into whose hands their wealth shall fall whether strangers or perhaps enemies shall live to injoy the fruits of all their labours 11. Their inward thought is that their houses shall continue for ever and their dwelling places to all generations they call their lands after their own names Paraphrase 11. Whosoever they are the possession being now setled in them shall never revert to the former owners these new comers shall establish themselves in their room and so impose their names upon their dwellings the very memory of the former inhabitants being soon lost 12. Nevertheless man being in honour abideth not but is like the beasts that perish Paraphrase 12. And so the conclusion is most certain and general reaching to all How flourishing soever their condition is at the present there is no possibility of continuance here be the man never so great he comes to a speedy end as the beasts of the field do is perfectly like them in his death and not so long lived as many of them our space of abode here is not so long as to be fitly compared to so much as a nights lodging in an Inn no consistence of steddy rest is to be had for the least space And the tenure which his posterity hath is of the same nature very short and uncertain also nay oft-times the greatest honours and wealth unjustly gotten by the parent descend not to any one of his posterity as the beasts when they die leave nothing behind them to their young ones but the wide world to feed in but fall into other hands immediately for which he never designed to gather them 13. This their way is their folly yet their posterity approve their sayings Selah Paraphrase 13. They flatter
〈◊〉 〈◊〉 my footsteps where the Chaldee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my feet As for the phrase washing their feet in the blood of the ungodly it literally signifies the plentifull effusion of the blood of wicked men which the godly live to see but figuratively to refresh as washing of feet was designed to weary travailers to recreate and withal to benefit and profit them as bathing was a principal part of the antient medicine and so besides the thankful acknowledgment of Gods mercy to them in thus destroying their enemies which is some refreshment to those that are under their persecution they receive profitable document also to cleave fast to God and the practice of all virtue which hath this assurance to be secured and remunerated in this life The Fifty Ninth PSALM TO the chief Musitian Altaschith Michtam of David when Saul sent and they watcht the house to kill him Paraphrase The fifty ninth Psalm was composed on a special occasion set down 1 Sam. 19.11 when after Sauls casting his javelin at David he fled to his own house and Saul sent messengers to watch the house in the night that they might slay him in the morning but David being by Michals help let down by a window escaped v. 20. This Psalm as the former was called his jewel and was set to the tune forementioned Psal 57. a. and committed to the Praefect of his Musick 1. Deliver me from mine enemies O my God defend me from them that rise up against me 2. Deliver me from the workers of iniquity and save me from the bloody man Paraphrase 1 2. O thou my most gratious God mine only Protector and Defender be thou pleased to interpose thine hand to rescue me out of the power of my wicked and blood-thirsty enemies 3. For lo they lie in wait for my soul the mighty are gathered against me not for my transgression not for my sin O Lord. 4. They run and prepare without my fault awake to help me and behold Paraphrase 3 4. Now is a season for this thy special interposition for the aid and relief of thy all-seeing Providence for now Saul and his servants have designed my death and though I never in the least provoked him but on the other side have deserved very well of him yet are they resolved to intrap and catch me and then to take away my life 5. Thou therefore O Lord God of hosts the God of Israel awake to visit all the heathen be not merciful to any wicked transgressor Selah Paraphrase 5 Now therefore O thou most powerful God which canst with the least bâ—ck of thine discomfit the strongest forces and hast promised to watch over thy faithful servants be thou pleased to shew forth thy just judgments among men to vindicate the innocent and to dissipate all obstinate wilful sinners see v. 8. and Psalm 10.16 This thou wilt certainly do who art the upright judge of all the word and though thou wilt pardon and accept upon their repentance and amendment the lapses of thy servants yet 't is certain that even in thy covenant of mercy there is no relief for the wilful and impenitent And this abodes most sadly to Saul at this time 6. They return at evening they make a noise like a dog and go round about the City Paraphrase 6. As hungry dogs that come home at evening and are very unquiet and go about the walls of the City for Carrion dead carcasses cast out thither or any thing else that may satisfie their hunger so do the servants of Saul pursue and seek after my life with the greatest impatience and greediness that is possible 7. Behold they belch out with their mouth swords are in their lips for Who say they doth hear Paraphrase 7. All their consultations and discourse is to contrive how they may take away my life and herein they go on unanimously no man among them makes conscience of duty as if there were never a God in heaven to observe and punish such injustice and violence 8. But thou O Lord shalt laugh at them thou shalt have all the heathen in derision Paraphrase 8. But thou O Lord art a beholder of all their actions as of all things else that are done in the world whosoever hath any design contrary to thee see v. 5. though thou permit him a while yet in thy season thou shalt disappoint and punish him This is the method of thy Providence over all the people of the world and thus shalt thou now do in this case disappoint and frustrate all them that watch to take away my life 9. Because of his strength will I wait upon thee for God is my defence Paraphrase 9. The God of heaven is the only safeguard and security the only means of protection I have or can pretend to therefore on him only will I depend for relief or rescue from this danger 10. The God of my mercy shall prevent me God shall let me see my desire upon mine enemies Paraphrase 10. All the good that can ever befal me comes from the meer grace and mercy of God on that therefore I wait with confidence and implore with humility that he will now timely afford it me and disappoint and discomfit mine enemies 11. Slay them not lest my people forget scatter them by thy power and bring them down O Lord our shield Paraphrase 11. As for the manner of it that must also be referred to the wisdom of thy choice to do it in such a way as may have the deepest and most lasting impression on the beholders and that it will not so probably do if thou involve them in one speedy universal slaughter which though it may affect the beholders at the time will be soon forgotten again but by some more lingring way scattering them first and then rendring them the objects of contempt casting them severally into a very low condition in their dispersions for that will continue to mind men of this work of thy vengeance to which all these evils are naturally consequent And this is the method that thou wilt now use in discomfiting them and defending me 12. For the sin of their mouth and the words of their lips let them even be taken in their pride and for cursing and lying which they speak Paraphrase 12. This have they justly brought upon themselves by their perjurious falseness and boldness their maligning and threatening those which never deserved ill of them and their continual going on and obstinate impersuasibleness therein 13. Consume them in thy wrath consume them that they may not be and let them know that God ruleth in Jacob unto the ends of the earth Selah Paraphrase 13. And thus shall God certainly deal with them sending punishment upon punishment till they be quite destroyed and this in so signal a manner that all that behold it shall discern Gods judgment in it and his particular Providence in the government of the world 14.
tremble thou hast broken it heal the breaches thereof for it shaketh Paraphrase 2. We have for a while been under thy displeasure and felt a kind of earthquake wherein is first a trembling commotion then a fissure or opening of the earth And so have we been terribly shaken and wounded agitated and broken asunder but now thou art gratiously pleased to repair our breaches to heal us and restore us to a prosperous state again 3. Thou hast shewed thy people hard things thou hast made us to drink the wine of astonishment Paraphrase 3. Thou hast for a while exercised us with afflictions shewed us a dispiriting doleful prospect given us a myrrhate draught such as did cast us into great sadness 4. Thou hast given a banner to them that fear thee that it may be displai'd because of thy truth Selah Paraphrase 4. But now thou hast given us a triumphal one and abundantly made good thy promised mercy and so thy truth and fidelity to us in raising up and inabling our forces to atchieve this signal victory 5. That thy beloved may be delivered save with thy right hand and hear me Paraphrase 5. Thou hast shewed forth thy favour to thy servant David whose name signifies beloved rescued him from his enemies hands and the same mercy thou wilt gratiously continue to me 6. God hath spoken in his holiness I will rejoyce I will divide Shechem and mete out the valley of Succoth 7. Gilead is mine and Manasseh is mine Ephraim also is the strength of my head Judah is my Law-giver Paraphrase 6 7. God hath made me a sure promise which is now most fully performed and so is matter of all triumph rejoycing and thanksgiving to me I am not only fully and quietly possest of all the Kingdom both of Israel and Judah and now delivered from the assaults which were made against me by my malicious neighbours see Psal 108.7 c. 8. Moab is my washpot over Edom will I cast out my shooe Philistia triumph thou because of me Paraphrase 8. But even they that thus assaulted me are themselves brought into subjection to me subdued and perfectly brought under me by name the Moabites the Idumaeans and the Philistines 9. Who will bring me into the strong City who will lead me into Edom 10. Wilt not thou O God which hast cast us off and thou O God which didst not go out with our armies Paraphrase 9 10. But this by no strength of my own by no kind of humane aids the unsufficiency of those was well seen when thou in thy displeasure leftest us to our selves but only by thy all-powerful conduct who wert formerly displeased but now art gratiously returned to us and by thy prospering hand and influence wilt work the greatest victories for us that we can want or expect from thee 11. Give us help from trouble for vain is the help of man Paraphrase 11. To thee therefore alone is our resort and address whether for relief in the greatest distress or for strength and victory over our enemies all other assistances beside that of heaven being perfectly unsufficient and vain and absolutely superfluous and needless if the Lord of hosts engage in our behalf 12. Through God we shall do valiantly for he it is that shall tread down our enemies Paraphrase 12. If he interpose his power for us there is no enemy shall be able to stand before us It is he and not any puissance of ours that hath and shall work all our victories for us Annotations on Psalm LX. Tit. Shushan-Eduth That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 six signifies hexachordum an instrument of six strimgs see Psal 45. a. It signifies also a flower whether rose or lilie But here in the title of this Psalm as also Psalm 80. in all probability 't is used in the same sense in the singular as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was in the title of Psal 45. and to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inclines it the Psalm being committed to the Praefect of the Musick with directions to set it to that instrument As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testatus est it may signifie the Oracle or the Ark of the Testimony as oft it doth and so the Hexachord of the Oracle may probably be resolved to be an instrument that solemnly waited on that Or else taking it in the primary sense for testifications or commemorations i. e. solemn thanksgivings for mercies received from God which were wont to be performed with Musick the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hexachord of the testimonies may fitly be set to signifie such a Musical instrument used in thanksgivings Add to this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Syriack signifies a feast that particularly of the Passeover and if that may here be of any intimation and be not only a corruption brought in by latter times from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some question not very probably 't will be no more than the festival Hexachord or instrument solemnly used at feasts Tit. Return'd It is evident in the story 2 Sam. 8. and 1 Chron. 17. that Davids victory over the Idumaeans was diverse from that over the Syrians The Syrians came to help Hadadezer marching towards Mesopotamia far from the borders of Edom and Arabia And after this victory over the Syrians 1 Chron. 18.5 6. David returns to Jerusalem v. 7. And then 't is added v. 12. Moreover Abishai slew in the valley of salt eighteen thousand of the Edomites These things therefore must be thus divided in the title of this Psalm and the victory over the Idumaeans lookt on as distinct from that over the Syrians and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred literally and Joab returned not when But then whereas in that place of the story 1 Chron. 18.12 't is said that Abshai slew in that valley of salt eighteen thousand Edomites and here that Joab smote Edom in the same valley twelve thousand and 2 Sam. 8.13 that David gat him a name when he returned from smiting the Syrians in the valley of salt being eighteen thousand men all which may be thought to set down the same passage but yet differ in several circumstances one from the other this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or difficulty may be best salved by interpreting these three places of three several passages in the story For first the words 2 Sam. 8.13 may thus be understood David when he returned from smiting the Syrians gat him a name i. e. by smiting encreased his glory in the valley of salt eighteen thousand men which reading hath this to assist it that there is a dictinctive accent in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separating that of his smiting the Syrians from the other passage of the eighteen thousand in the valley of salt And indeed that the whole verse belongs not to the Syrians but principally to the
Potentates of the world and all the people thereof shall acknowledge and magnifie his government And so shall the Gentile world universally subject themselves to Christ 12. For he shall deliver the needy when he cryeth the poor also and him that hath no helper Paraphrase 12. As the government of a just and merciful Prince that is ready to relieve all that are opprest and wronged And therein a type of Christs Kingdom who never denies grace and pardon to the humble suppliant that having no trust to rely on â—n himself sees in prayer to his free grace and mercy 13. He shall spare the poor and needy and he shall save the souls of the needy Paraphrase 13. A Prince of bowels and compassion to them that are in any kind of distress to defend and deliver them out of it And so shall Christ not only not punish the lowly penitent sinner but bestow all that iâ— pretious upon him even grace here and eternal salvation hereafter 14. He shall redeem their soul from deceit and violence and pretious shall their blood be in his fight Paraphrase 14. To rescue them out of the hand of the injurious and oppressor and preserve their lives from the invader as those that are much valued and esteemed by him And so shall Christ redeem in the most eminent manner those that rely on him from all their spiritual enemies Sin and Satan from the power of the one and tyranny of the other and pay his own life a ransome for mankind 15. And he shall live and to him shall be given of the gold of Sheba prayer also shall be made for him continually and daily shall he be praised Paraphrase 15. As long as he lives shall strangers reverence and subjects continually bless and pray for him as the Author of a peaceable and happy life to them And so shall the faith of Christ have the reverence of strangers be admired by all that hear of it as being made up of the most excellent divine doctrines of charity purity subjection c. and for all those that set themselves to the practice of his precepts they shall have cause to bless them and magnifie them as the greatest mercy that could ever have been vouchsafed them 16. There shall be an handful of corn in the earth upon the top of the mountains the fruit thereof shall shake like Lebanon and they of the city shall flourish like grass of the earth Paraphrase 16. In his time shall there be great abundance of all things and Gods hand very remarkable in blessing and prospering the smallest quantity of seed sown in the barrennest soile into a most plentiful harvest and this city shall thrive proportionably the number of the inhabitants shall increase as fast as the seed which is sown doth And so in the dayes of the Messiah shall Gods providence and his grace most signally evidence it self in bringing forth a multitude of believers by a little contemptible preaching of the faith among the most idolatrous obdurate Gentiles 17. His name shall endure for ever his name shall be continued as long as the Sun and men shall be blessed in him all nations shall call him blessed Paraphrase 17. And his memory and honour shall outlive his person shall never be blotted out but shall flourish and descend upon his posterity as a mark of renoun to all that shall come from him And for all others when they shall bless any Prince or royal person they shall do it in this form The Lord make thee like Solomon And in sum all the nations in the world shall look upon him as a most blessed person a most wise and a most prosperous Prince And so shall Christ pretypified by Solomon be in a most eminent manner remembred even adored and worshipped and magnified for ever All they that receive his faith shall as his sons be called by his name be known by the title of Christians and be looked upon as a most happy and blessed sort of men that they are vouchsafed that dignity of being his sons to be taught and educated by him and to transcribe his copies to be like him in all goodness 18. Blessed be the Lord God the God of Israel who only doth wondrous things Paraphrase 18. For these and all other his mercies so wonderfully wrought for his servants and which none else is able to work the eternal Lord of heaven and earth who alone is worshipped by the Jews and which hath chosen them to himself to be his people be now and ever magnified 19. And blessed be his glorious name for ever and let the whole earth be filled with his glory Amen and Amen Paraphrase 19. And O that all the men in the world would set themselves industriously and faithfully to his service that they would bless and praise him continually offer up their daily oblation of lands and thanksgiving to him and all hearts be throughly possest with his divine excellencies and endeavour to express the power thereof in all the actions of their lives in doing what he hath directed and exemplified to them O that every man would say Amen to this prayer O that God would once grant this petition 20. The prayers of David the son of Jesse are ended Paraphrase 20. Here is the conclusion of the second Book of Psalms which were if not all composed yet perhaps all collected and put into this order by David The other Books that follow being a collection of Asaph and other men in which some there are also of Davids composing after the finishing of this collection or shutting up of this Book Annotations on Psalm LXXII V. 3. Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in righteousness and so joyned in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall judge in the beginning of the next verse and so it must be if the ב have any signification But it is not unusual for this and other prepositions to be used as expletives and accordingly the Chaldee retains it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst yet both the Syriack and Latine leave it out and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy righteousness and justitiam righteousness And so the sense is most perspicuous V. 5. They shall fear thee For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall fear or reverence thee The LXXII seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall prolong his life and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall endure as long as the Sun and so the Latine permanebit cum sole and he shall abide with the Sun But the Chaldee adhere to our reading of the Hebrew and render it both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall fear from or be afraid of thee and again by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall pray before thee and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fear or adore which the Interpreter
thou hast redeemed this mount Sion wherein thou hast dwelt Paraphrase 2. We are thy Church which long agoe thou wert pleased to gather and account of as thine own as a man doth the possession which he hath purchased with his price we are a nation which thou once broughtest out of Egypt with a mighty hand many signs and wonders being shewed for the rescuing us out of the Aegyptian slavery and since that time all the successions of us have been thine among us hath the Ark of the Covenant resided and therein the continued exhibition of thy presence in Mount Sion the place consecrated to thy solemn service O do not thou forget and renounce all these thy gratious relations towards us 3. Lift up thy feet unto the perpetual desolations even all that the enemy hath done wickedly in thy sanctuary Paraphrase 3. The enemies both of thee and us the Chaldeans have sacked thy Temple and used it reproachfully being for our sins most justly permitted by thee to work desolations among us and even to invade and destroy thy holy place consecrated to thy peculiar presence and service But those that are thus malicious God will at length interpose his power and utterly destroy Thus it fared as with the Philistims of old so soon after this with the Chaldaeans and at length with heathen Rome 4. Thine enemies roar in the midst of thy congregation they set up their Ensignes for signs Paraphrase 4. For a while tyrannical unjust oppressors may invade Gods people and sacrilegiously break in upon his holy place and prove victorious and successful therein 5. A man was famous according as he had lifted up axes upon the thick trees Paraphrase 5. Hew down and destroy as one that comes to a wood well grown with instruments of excision in his hand and presently sets about the execution 6. But now they break down the carved work thereof at once with axes and hammers Paraphrase 6. And thus do our enemies now lay wast the rich and beautiful sculptures designed for thy honour and service and use all means of violence they can think of to perfect their malicious designs hewing and knocking and 7. They have east fire into thy sanctuary they have defiled by casting down the dwelling-place of thy name to the ground Paraphrase 7. Setting on fire and utterly demolishing the fabricks erected for thy presence How this was eminently fulfilled on the Temple of Jerusalem see Mat. 24.2 8. They said in their hearts Let us destroy them together they have burnt up all the synagogues of God in the land Paraphrase 8. And that they might make but one work of it to root out all religion both from the present and future ages burning down and destroying all sorts of sacred Assemblies Oratories or Synagogues all the Nation over 9. We see not our signs there is no more any Prophet neither is there among us any that knoweth how long Paraphrase 9. And to increase our misery the gift of Prophecy by which we were wont to have signs given to make known Gods will to us is now ceased and lost from among us and we have now none to consult or enquire of how long this desolation shall continue This was most fully completed in the destruction by Titus when though there were many ominous and prodigious signs yet there was no Prophet sent by God of whom they might ask or be advised in any thing 10. O God how long shall the adversary reproach shall the enemy blaspheme thy name for ever Paraphrase 10. Blessed Lord let not our enemies any longer have this occasion to scoff at and deride our affiance in thee and to reproach and blaspheme thee our God as if thou wert unable to rescue us or chastise them 11. Why withdrawest thou thy hand even thy right hand pluck it out of thy bosome Paraphrase 11. But be thou at length pleased to shew forth thy power in executing thy judgments on them in subduing and bringing them down 12. For God is my King of old working salvation in the midst of the earth Paraphrase 12. For thou alone art he that hast guided and defended us from the beginning giving many signal and illustrious deliverances to thy people 13. Thou didst divide the sea by thy strength thou brakest the heads of the dragons in the waters Paraphrase 13. When the Aegyptian hosts pursued them at their departure out of Aegypt by thy power the red sea was driven back to give passage to the Israelites but returned with violence on the Aegyptians and destroyed them 14. Thou brakest the heads of Leviathan in pieces and gavest him to be meat to the people inhabiting the wilderness Paraphrase 14. And in the same destruction Pharaoh the oppressive King was himself inclosed and drowned and so devoured by the fishes which the Ichthyophagi so called from their eating of fish inhabiting the desert on the shores of that sea do feed on 15. Thou didst cleave the fountain and the flood thou driedst up mighty rivers Paraphrase 15. And as in the wilderness to satisfie their thirsts thou causedst a full current of water to flow out of an hard rock only by Moses striking the rock with his rod so when there was need thou driedst up great and violent rivers some others it seems as well as that of Jordan to give an easie passage to thy people 16. The day is thine the night also is thine thou hast prepared the light and the Sun 17. Thou hast made all the borders of the earth thou hast made summer and winter Paraphrase 16 17. In sum thou which hast made the day and the sun to rule that the night and the Moon to give light to that which hast setled all the climes of the earth and all the various seasons of the year dost also with the conduct of thy providence dispose all other inferior effects and conditions of men and canst restrain and punish defend and support and restore to prosperity as thou pleasest 18. Remember this that the enemy hath reproached O Lord and that the foolish people have blasphemed thy name Paraphrase 18. Be thou therefore now pleased to interpose on our behalf and repress our adversaries which have not only reproached and triumpht over us but at once violated thy blessed and holy name blasphemed and contemned the God we worship and depend on 19. O deliver not the soul of thy turtle-dove unto the multitude of the wicked forget not the congregation of thy poor for ever Paraphrase 19. O Lord we are like turtles in an afflicted and so a mournful condition and yet as turtles constant in our fidelity to thee have not taken in any rival into thy service O let not an helpless multitude of such whose innocence delivers them up to the hatred of vultures become for ever a prey to them either repress them I beseech thee or secure us that wait only on thee and depend on
could not take their weapons in their hands i. e. they could not use their hands to manage their weapons The LXXII have but little varied the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they found nothing with their hands i. e. they were able to do nothing with them their vast army atchieved nothing but returned with shame of face to their own land 2 Chron. 32.21 Which the Latine seems to have a little mistaken when they add the preposition in to what they found in the LXXII nihil invenerunt in manibus they found nothing in their hands but that still interpretable to the former sense they found nothing i. e. they had neither weapons nor strength in their hands their whole Army was utterly routed and discomfited without striking a stroak for which the Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their hands were not able or impotent And this well agrees to the beginning of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have been cut off or perished they are gone saith Abu Walid or have despoiled themselves the reciprocal from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praedaâ—us est they have cast away their weapons saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were troubled say the LXXII as when in a Panick terror men are amazed discomfited throw away their weapons and fly and by that astonishment are like men in a sleep their strength and sense tyed up but it more punctually refers to the time wherein the Angel smote the Assyrian Army in the deep of the night when they had put off their garments and weapons both were fast asleep in their tents and at once 85000. of them slain Isa 37.36 This is poetically described by sleeping their sleep and as is added v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men in a dead sleep dura quies ferreus somnus an hard and thorny sleep Were they never so strong or valiant had they never such strength of body skill in armes courage of mind and all that was necessary for a conquest in the midst of their security they were smitten and so utterly vanquisht and returned re infectâ without doing of any thing V. 8. Feared What is meant by the earths fearing here must be judged by proportion with the judgments being heard from heaven in the former part of the verse In the history 2 Chron. 32.21 the Angel of the Lord wrought that great execution on the Assyrians Army Now the descent of an Angel when he came commissioned for any act of power was generally furnished by God with some sensible attestation from nature thunders and earthquakes neither of which would probably be wanting in so eminent a work as the slaughter of eighty five thousand Of the thunder there can be no doubt the judgments being heard from heaven refers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which indifferently signifies voice and thunder which is a vocal and so audible judgment coming out of the aire which in scripture is stiled heaven And then for the earthquake that that is signified by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earths fearing may be guessed from 1 Sam. 14.15 There was trembling in the host in the field and among all the people the garrison and the spoilers they also trembled and the earth quaked so it was a very great trembling or a trembling of God Here a trembling of God or such as is caused by the appearance of Angels sent by God is made up not only of the trembling of men but of the earth it self And so Matth. 28.2 at the appearance of Angels there was a very great earthquake And this to very good purpose that they that opposed Gods people might evidently perceive that it was not chance or ordinary sickness or sudden infection that cut them off but the displeasure of an omnipotent Deity Now because among us trembling is an effect of fear and where trembling is visible outwardly fear is supposed to be within therefore it is here an easie poetick figure to express an earthquake by the fearing of the earth And then that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was still as it is elegantly opposed to the trembling or fear forementioned so it imports the effect of this earthquake to the children of Israel this short commotion gave rest and quiet to the land as Jud. 3.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just the same phrase as here the land had rest eighty years and so ch 5.31 and 8.28 and in several other places the land had rest or the countrey was in quiet And so in St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest is quiet from the persecutors of the Christians see note on Heb. 3. c. Abu Walid from its conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fearing here would make it one of those which have contrary significations and so to signifie here stirred or moved But the Jewish Arab renders it some of the people of the earth feared and some were still i. e. saith he the oppressors feared and the oppressed had rest V. 10. Restrain What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here is not agreed among the Interpreters the word signifying 1. to gird and 2. to restrain In the notion of restraining it will have a very commodious sense applyed to Senacherib to whom this Psalm belongs For as by the slaughter of the eighty five thousand in his army he was forced to depart and dwell at Niniveh 2 King 19.36 so after his return thither there be some remainders of his wrath on the Jews that dwelt there We may see it Tob. 1.18 If the King Senacherib had slain any when he was come and fled from Judaea I buried them privily for in his wrath he killed many c. This was the racemation as it were or gleanings of his wrath and this was restrained by God for he soon falls by the hands of his sons Adramelech and Sharezer as he was worshipping in the house of Nisroch his God 2 King 19.37 And to this sense Kimchi interprets it thou shalt so repress the malice of our enemies that the other nations shall not dare to fight against us so likewise Aben-Ezra And thus it must be if the remainder of wrath be mans wrath as the former part of the verse inclines it Surely the wrath of man c. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the primary notion signifies girding or putting on araying ones self cinxit accinxit praecinxit Girding we know signifies putting on and is applied to garments ornaments arms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gird thy sword upon thy thigh Psal 45.3 and frequently elsewhere and so girding with gladness is putting on festival ornaments And agreeable here in a poetical phrase thou shalt gird on the remainder of wrath parallel to putting on the garments of vengeance for clothing Isa 59.17 will signifie Gods adorning and setting out himself by the exercise of his vengeance vulgarly exprest by his wrath and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrath most fitly used with reflexion on 〈◊〉 〈◊〉
repetition of his judgments for so many years or in so many forms frequently varied but still lying heavy upon us makes this a seasonable fear 11. I will remember the works of the Lord surely I will remember thy wondrous works 12. I will meditate also of thy works and talk of thy doings Paraphrase 11 12. But I soon answered and silenced these my melancholy infidel reasonings and opposed unto them the acts the many illustrious miraculous acts of God in bringing us out of Egypt possessing us of Canaan subduing all our neighbouring enemies c. infallible evidences both of his power and fidelity to all that depend on him and resolved more reasonably to stay and support my self with the meditation and solemn reflection on these by his former dealings inviting the continuance of them and raising to my self confident presages of his future mercies 13. Thy way O God is in the sanctuary who is so great a God as our God Paraphrase 13. And upon an intire survey of all I am forced to acknowledge that all Gods dealings are most just and holy he never fails the least in the performance of his promises but on the contrary hath magnified his power as well as justice and fidelity in a most illustrious manner in all his dealings with his people 14. Thou art the God that doest wonders thou hast declared thy strength among the people 15. Thou hast with thine arm redeemed thy people the sons of Jacob and Joseph Selah Paraphrase 14 15. When thou rescuedst thy people of Israel out of the bondage of Egypt the posterity of Joseph all begotten there and all the rest of the seed of Jacob which came to Egypt to Joseph and were at first kindly treated by the King but after a while opprest and tryannically inslaved thou didst it in a most mighty miraculous dreadful manner so as convinced the very obdurate heathens of thy power and vengeance upon them 16. The waters saw thee O God the waters saw thee they were afraid the depths also were troubled Paraphrase 16. And when the Israelites by thy conduct came to the sea side the very 〈◊〉 that untamed body was restrained by thee and as in a frightful dread of thy majesty fled from before them gave them leave to pass as on dry ground through the chanel of it 17. The clouds poured out water the sky sent out a sound thine arrows also went abroad 18. The voice of thy thunder was in the heavens the lightnings lightned the world the earth trembled and shook Paraphrase 17 18. And on the other side the Lord sent out his judgments upon the Egyptians lookt unto their host through the pillar of fire and cloud and troubled them Exod. 14.24 by which was intimated the tempestuous rain and thunder resounding in the air and sending out shafts or sharp stones and again thunders in the clouds and lightning flashing in their eyes to the disturbing them extreamly 19. Thy way is in the sea and thy paths in the great waters and thy footsteps are not known Paraphrase 19. And thus whilst thy people were conducted and carried safe by thee through the midst of the red sea the Egyptians were in no wise able to follow them but were all first disordered and restrained in the speed of their march God took off their chariot wheels that they drave them heavily Exod. 14.25 and soon after by Moses's stretching out his hand swallowed up and destroyed by the sea returning upon them v. 26. and so thy works of providence in preserving some whilst by the same means thou destroyest others most undiscernible and inscrutable 20. Thou leddest thy people like a flock by the hand of Moses and Aaron Paraphrase 20. And in sum thy care over thy people and thy conduct by the hand of Moses and Aaron hath been experimented to be like that of the most watchful and skilful shepherd over a flock securing them from all assaults or violence of their enemies And thy dealings with them there are a full security to us now if we continue our faithful dependence on thee that thou art both able and ready to relieve and rescue us out of the greatest captivities and most present dangers Annotations on Psalm LXXVII V. 2. My sore ran 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretraxit extendit se being here applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my hand will most probably be rendred was stretched out or stretched it self and to that best agrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and remitted not gave not over fell not down from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remissum esse 'T is true when it is joyned with any fluid thing it signifies to flow or run about as of water tears wine or blood but here with the hand if that be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stretching out is the most proper notion of it and though the LXXII for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over against him yet they have sufficiently exprest the sense and restrained it to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for my hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I sought him with my hands by night toward him The Chaldee having taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it self and given it a paraphrase remote enough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophecy rested upon me from one use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of God for the Spirit of God 2 King 3.15 do also paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the eye dropping of tears but the Syriack reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his hand convert it to another matter 'T is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies many things besides an hand particularly a stroke or hurt or wound that befalls any but this sure respecting him that strikes or inflicts it whose hand or stroke it is said to be not his who is striken by it So Deut. 32.36 where their hand is thus interpreted by the Chaldee 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stroke of the hater and Exod. 24.11 where the not laying the hand is by the Chaldee rendred not hurting and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hurt yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his hand or hurt is not there applied to the patients but to the agent God And Abu Walid who renders it here a wound or stroke in respect to the sufferer mentions it as a distinct signification from what it hath in other places And so still it is most reasonable to understand it in the ordinary sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my hand and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be the extending holding out or up the hand by which prayer is fitly exprest whereof that is the solemn gesture V. 3. And was troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sonuit fremuit cannot better be rendred than by
covenant to Abraham c. which could not have been in case he had at once destroyed them all 40. How oft did they provoke him in the Wilderness and grieve him in the desert Paraphrase 40. This they very often deserved by their distrusts and murmurings even ten several times Numb 14.22 in the forty years space which they spent in the wilderness 41. Yea they turned back and tempted God and limited the holy One of Israel Paraphrase 41. Sometimes expressing a desire to go back again into Egypt sometimes demanding some evidence of his power sometimes resolving their wants to be so great that God was not able to supply them 42. They remembred not his hand nor the day when he delivered them from the enemy Paraphrase 42. And so shewing themselves to have forgotten the power of his mighty works toward them when he rescued them out of the slavery and oppression of Pharaoh 43. How he had wrought his signs in Egypt and his wonders in the field of Zoan Paraphrase 43. And wrought such miraculous signal judgments on the Egyptians 44. And had turned their rivers into blood and their floods that they could not drink Paraphrase 44. Such was the turning all their rivers and springs into blood and so leaving them no water to drink Exod. 7.21 45. He sent divers sorts of flyes among them which devoured them and frogs which destroyed them Paraphrase 45. Such the mixt multitude of noxious creatures Exod. 8.21 such the frogs Exod. 8.5 46. He gave also their increase unto the Caterpillar and their labour unto the Locust Paraphrase 46. Such the Locusts Exod. 10.4 which devoured the fruit of their ground for which they had laid out their seed and labour and by this means lost all their expected harvest 47. He destroyed their vines with hail and their sycomore-trees with frost 48. He gave up their cattel also to the hail and their flocks to hot thunderbolts Paraphrase 47 48. Such the plague of hail and fire mixt together Exod. 9.22 which destroyed and burnt up their trees and whole flocks of cattel 49. He cast upon them the fierceness of his anger wrath and indignation and trouble by sending evil angels among them Paraphrase 49. Such was that great expression of his highest displeasure and that forest plague to them the sending the destroyer into every house of the Egyptians Exod. 12.23 29. a multitude of angels ministers of his wrath 50. He made a way to his anger he spared not their soul from death but gave their life over to the pestilence Paraphrase 50 51. Which executed his vengeance with great discretion on the very lives both of man and beastâ— of the Egyptians sent a sore disease among them which destroyed all the first-born both of men and cattel through all their dwellings not one mean-while of the Israelites being involved in it See note k. Thus dealt he with that people which sprang from Cham by Mizraim when they opposed his power and oppressed his chosen people 51. And smote all the first born in Aegypt the chief of their strength in the tabernacles of Ham. 52. But made his own people to go forth like sheep and guided them in the wilderness like a flock Paraphrase 52. Whereas his mercy and care and signally favourable providence attended the children of Israel both in their passage from Egypt and journeying through the wilderness went before them in a remarkable manner in a pillar of cloud and fire conducting them day and night as a shepherd going before his flock leads them into their pastures and continually waited over them and provided supplies for all their wants 53. And he led them on safely so that they feared not but the sea overwhelmed their enemies Paraphrase 53. And the same sea that gave them a safe and fearless passage as soon as they were gone returned violently and drowned all their enemies that pursued them 54. And he brought them to the border of his sanctuary even to the mountain which his right hand had purchased Paraphrase 54. And the same conduct of his special providence hath he afforded them from time to time till at the last he hath brought them to the possession of mount Sion where now his worship is set up a place of special strength taken from the Jebusites by David through that victorious over-ruling hand of Gods which obtained this conquest for him 55. He cast out the heathen also before them and divided them an inheritance by line and made the tribes of Israel to dwell in their tents Paraphrase 55. Thus when they entred Canaan the whole work was Gods first in dispossessing the heathen inhabitants then in appointing their lands to be by Joshua divided among the tribes of Israel and then giving them a quiet and safe possession of them 56. Yet they tempted and provoked the most high God and kept not his testimonies Paraphrase 56. But all Gods wonderful mercies had no effect on them whilst he thus obliged them they still distrusted him and thereby and by their obstinate unruliness and disobedience extreamly provoked his displeasure 57. But turned back and dealt unfaithfully like their fathers they were turned aside like a deceitfull bow Paraphrase 57. As they which were brought out from Egypt did frequently apostatize from God and wisht themselves back in Egypt again and never were sincere in their affections to and their service of God so did they continue to do when they were setled in Canaan they fell off from God Deut. 22.15 18. and at every turn diverted to Idol-worship and cannot be more fitly compared than to a crooked bow which never sends the arrows to the mark to which they are directed professing the service of God and stiling themselves his people all their actions were quite contrary to what he required and expected from them 58. For they provoked him to anger with their high places and moved him to jealousie with their graven images Paraphrase 58. They foulely fell into the highest and grossest sins of idolatry and superstition worshipping false Gods i. e. devils or evil spirits and images of the heathen in high places where altars were erected and sacrifices offered to them Deut. 32.16 17. 59. When God heard this he was wroth and greatly abhorred Israel Paraphrase 59. This could not chuse but provoke Gods displeasure in a very high degree And so indeed it did And the effect of it was 60. So that he forsook the tabernacle in Shilo the tent which is placed among men Paraphrase 60. That God assisted not their armies but permitted the Philistims to rout them and carry away the Ark 1 Sam. 4.10 11. that Tabernacle which God had pitched among that people for himself to dwell in and so to conduct them and protect them 61. And delivered his strength into captivity and his glory into the enemies hand Paraphrase 61. And thus by Gods chastising hand did the greatest and most profest enemies of
in a special manner And in this invasion they 〈…〉 spared that place set apart on purpose for thy service and the exhibition of thy divine presence but have foully violated and profaned it and laid waste the whole city wherein it is situate 2. The dead bodies of thy servants have they given to be meat to the fouls of the heavens the flesh of thy saints unto the beasts of the earth 3. Their blood have they shed like water round about Jerusalem and there was none to bury them Paraphrase 2 3. At other times in common calamities some special servants of thine have been exempted Noah from the deluge Lot from the overthrow of Sodom see Ezek. 14.14 but now thy chosen people set apart by thine own appointment as thy subjects and servants have all without any discrimination been slain in the field slaughtered in great abundance their bodies neglected and left unburied so that the wild beasts and fowls have fed on them and their blood poured out most barbarously and running down in streams through the streets of Jerusalem 4. We are become a reproach to our neighbours a scorn and derision to them that are round about us Paraphrase 4. They that formerly lookt on us with reverence as a people guarded and secured by thy protection do now deride and scorn us and upbraid us with our calamities and the trust which we still repose in God when we are forsaken by him 5. How long Lord wilt thou be angry for ever shall thy jealousie burn like fire Paraphrase 5. Blessed Lord be thou pleased in thine own time at length favourably to return to us and not to pour out thy fiercest wrath and destroy us utterly 6. Pour out thy wrath upon the heathen that have not known thee and upon the Kingdoms that have not called upon thy name Paraphrase 6. Those that have thus butchered us are aliens from thee neither know thy laws nor acknowledge thee to be their God and consequently never worship nor pray unto thee 'T will not be strange for thy heaviest punishments to light on them as on thy profest enemies O let them not fall on us who profess to be thy servants 7. For they have devoured Jacob and laid waste his dwelling-place Paraphrase 7. Beside their heathen sins of Idolatry and all impiety it cannot but be a great addition to their guilts a kind of sacriledge and violation of thee that they have invaded and wasted this land of thine which thou hast given to the posterity of thy chosen special servants Abraham and Isaac and Jacob with whom thou hast entred into Covenant that thou wilt be their God and they thy people 8. O remember not against us former iniquities let thy tender mercies speedily prevent us for we are brought very low Paraphrase 8. 'T is certain our continued obstinacies and rebellions against thee from the beginning of our being a nation to this time have most justly brought down thy judgments on us and if to our present provocations thou add the multitude of our old abominations that of the golden calf c. we can expect nothing but utter desolation and destruction O be pleased not to lay them to our charge heap not all our Ancestors idolatries and rebellions upon our shoulders lest we that have a full weight of our own be ascertain'd to sink and be drowned under them We are now very sore afflicted and distrest O do thou make all speed to return to us Our miseries have fully qualified us for thy seasonable mercies O be thou gratiously pleased to interpose them for us and rescue us out of our present captivation 9. Help us O God of our salvation for the glory of thy name and deliver us and purge away our sins for thy names sake Paraphrase 9. Thou O God art our only redeemer and deliverer be thou gratiously pleased to relieve and rescue us and thereby to shew forth the glory of thy power and mercy and all thy divine attributes O free us from the effects of thy displeasure due to our sins be thou gratiously reconciled to us And this we beg and hope upon no other inforcement but that of thine own mercy promised to those that make their humble addresses to thee and of thine honour which seems to be concerned in the preserving thine own people 10. Wherefore should the heathen say Where is their God let him be known among the heathen in our sight by the revenge of the blood of thy servants which is shed Paraphrase 10. If thou do not interpose for our relief the idolatrous nations will resolve that our God is not able to defend us and so reproach and blaspheme thee Be thou therefore pleased to shew forth thy power in relieving us and requiring our blood at the hands of those which have most unjustly destroyed us that not only we may be delivered by thee but our oppressors thy enemies may be taught to fear thee by beholding thy power and justice in thy signal vengeance on them 11. Let the sighing of the prisoner come before thee according to the greatness of thy power preserve thou those that are appointed to die Paraphrase 11. Many of us are now in bands ready for the sentence of death whensoever these tyrannical enemies please O thou that art the refuge of all such be thou pleased in answer to our saddest moans seasonably to interpose for our preservation 12. And render unto our neighbours seven-fold into their bosom their reproach wherewith they have reproached thee O Lord. Paraphrase 12. To repay all those injuries and contumelies in thy just measure of retaliation to all those that have opprest and contumeliously handled us and so to own us as our patron and advocate 13. So we thy people and sheep of thy pasture will give thee thanks for ever we will shew forth thy praise to all generations Paraphrase 13. For this timely interposition of thine O Lord our constant acknowledgments and commemorations of thy mercies shall be our perpetual tribute through all ages our posterity to all successions joyning with us in that payment Annotations of Psal LXXIX V. 1. Heaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblique or crooked or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being it self â—heme signifies heaps So Mic. 1.6 I will maâ—â—aria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an heap the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for heaps though here by way of paraphrase they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a desolation and so the Syriack also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desolate The LXXII here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an hoord of ripe fruit because that is wont to be laid in heaps which the Latine reads I suppose to the same sense in pomorum custodiam for the keeping of apples or for a place where apples are kept But the original seems to refer to one sort of heaps that of graves which are made by aggestion or casting up
speedily to rescue us out of that great slavery to redeem us from those severe tasks of working in the kilns under Pharaohs officers 7. Thou calledst in trouble and I delivered thee I answered thee in the secret place of thunder I proved thee at the waters of Meribah Selah Paraphrase 7. And soon after at the giving of the law in Sinai when the thunder and lightning and tempest was so terrible that they all quaked and besought to be freed from it he was pleased to free them accordingly and secure them from all danger A little before Exod. 17. they were in distress for water at Rephidim it being for their trial that God suffered them to be in want for a while and though they behaved it very ill shewed themselves a faithless murmuring people yet God spared them then and inabled Moses by striking the rock Horeb to bring forth plenty of water for them 8. Hear O my people and I will testifie unto thee O Israel if thou wilt hearken unto me 9. There shall no strange God be in thee neither shalt thou worship any strange God Paraphrase 8 6. But having this experience of their infidelity and proneness to apostatize and return to Egypt preferring the false Gods there before the true God which brought them out from thence he thought good in that terrible manner v. 7. to give them severe precepts and ordinances of not admitting any Idol or heathen worship among them 10. I am the Lord thy God which brought thee out of the land of Egypt open thy mouth wide and I will fill it Paraphrase 10. Severely requiring them to commemorate and serve and worship him as the God which had with such prodigies of judgments on the Egyptians and miracles of mercies toward them delivered them out of that tyrants hands and by bringing them water in time of distress out of the hardest rock demonstrated his power and readiness to grant them the greatest abundance if by humility and obedience and fidelity and constant addresses to him in all their wants they should render themselves capable of it 11. But my people would not hearken to my voice and Israel would none of me Paraphrase 11. But they were far from the performance of this condition from qualifying themselves by obedience and acquiescence and delight in him for his performance of this most gratious promise to them 12. So I gave them up unto their own hearts lusts and they walked in their own counsels Paraphrase 12. And accordingly God withdrew his protection grace and favour from them delivered them up to follow their own corrupt counsels and purposes to injoy their own choises the vanities of their Idol worships which were not able to protect them and all the sad consequences thereof 13. O that my people had hearkened unto me and Israel had walked in my ways 14. I should soon have subdued their enemies and turned my hand against their adversaries Paraphrase 13 14. Had they but performed their part of Covenant to God afforded chearful obedience and faithfully observed his directions he would have been most sure to have performed his promise to them and by interposition of his strength immediately have discomfited and destroyed their stoutest enemies 15. The haters of the Lord should have submitted themselves unto him but their time should have endured for ever Paraphrase 15. All that opposed them and so resisted the counsels of God for making Israel a most happy and prosperous people should certainly have been brought low and for dread of his power performed a feigned though not real obedience to him and so the peace and strength of the people of Israel should have been most durable and lasting 16. He should have fed them also with the finest of the wheat and with honey out of the stony rock should I have satisfied thee Paraphrase 16. And that accompanied with all temporal plenty the most fertile harvests and richest accessions the best sorts and greatest stores of every thing not only for necessity but delicacy And so parallel to this the world of Christians if they would but set themselves chearfully to the practice of his precepts should find a wonderful spiritual completion of this promise not only sufficient yea abundant grace to perform what is required of them in that degree as will be accepted but withal the most exuberant joys and pleasures in this world abstracted from the bliss of the other world in the constant exercises of his graces and practice of those duties Annotations on Psalm LXXXI V. 2. Take a Psalm What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies will be discerned best from the Chaldee who render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lift up your voice in a laud or Psalm so Abu Walid sound or sing out aloud praise or songs of praise according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for lifting up applied to the voice whether in singing or weeping which the LXXII duly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to raise or lift up the voice It is also applied to speaking as when Balaam is said to take or lift up a parable Num. 23.7 18 24.3 15 20 21 23. So Job 27.1 Job added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lift up his parable the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he adding spake So Hab. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall lift or take up a parable All Hebrew dialect for pronouncing or speaking aloud or solemnly as here the Psalm is solemnly to be sung and so to be lifted up As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows it may perhaps be be best rendred answer the timbrel from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for referre or perhaps rather according to the Chaldee use of the word speak or annuntiate to the Timbrel as Jud. 11.40 the daughters of Israel went yearly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak to the daughter of Jephtha i. e. to annuntiate sing songs to her by way of lamentation the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mourn for and so the rest of the antient Interpreters agree and then by analogy this here will be singing a chearful as that was a doleful song So Jud. v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall reherse by way of Praise or Psalm the righteousnesses of the Lord. But others derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so doth Abu Walid and under that root renders it strike up or play on the Timbrel V. 3. In the new moon The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must here be rendred in the beginning of the month that so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows may be rendred as it truly signifies in the new Moon 'T is true that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth indifferently signifie the novilunium and the first day of the moneth but here the new Moon being peculiarly exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉
answer them 3. For my soul is full of troubles and my life draweth nigh unto the grave 4. I am accounted with them that go down unto the pit I am as a man that hath no strength Paraphrase 3 4. For this I am one way competently qualified viz. by the great measure of my present troubles and dangers mine own absolute impotence and the deplorableness and desperateness of my condition 5. Free among the dead like the slain that lie in the grave whom thou remembrest no more and they are cut off from thy hand Paraphrase 5. I am now so low that I begin to have the priviledges of dead men those that are at the lowest or that being brought down to the grave are out of the malice and thought of their enemies I am laid aside as one not considered or concerned in the affairs of this world sequestred from the conversation of Men and which is the worst part of my misery from the Sanctuary accounted by men as one wholly forgotten and forsaken by thee no part of thy care and as uncapable of restauration by thy power as those that are dead already 6. Thou hast laid me in the lowest pit in darkness in the deeps Paraphrase 6. Thou hast permitted me to be brought to a state of the utmost distress and destitution 7. Thy wrath lieth hard upon me and thou hast afflicted me with all thy waves Selah Paraphrase 7. The effects of thy displeasure lie very pressing upon me as one that leans with his whole weight upon another my afflictions come in one upon the neck of another as waves of the Sea beating upon any vessel 8. Thou hast put away mine acquaintance far from me thou hast made me an abomination unto them I am shut up and I cannot come forth Paraphrase 8. The sharpness of thy punishments hath averted all men from me they account me forsaken by thee and so they forsake me get aloofe from me as from an execrable thing and so leave me as in a prison a state of restraint and perfect solitude from which I cannotisceâ—rn any way of rescue or redress 9. Mine eye mourneth by reason of affliction Lord I have called daily upon thee I have stretched out my hands unto thee Paraphrase 9. I look and waite and languish but receive no mitigation to my afflictions I continually pray and importune thee my voice and hands and heart are for ever imployed in sending up my complaints to thee 10. Wilt thou shew wonders to the dead shall the dead arise and praise thee Selah Paraphrase 10. Thou hast promised me relief and so thy fidelity is concerned in it which therefore I am confident I shall at length receive from thee O when wilt thou please to reach it out and afford it me If thou dost not speedily I am likely to be consumed and destroyed by my pressures and then there will be no remedy no capacity of thy relief unless thou work a miracle for me and raise me when I am dead out of the grave again and so exercise not only thy special extraordinary providence and mercy but even thine omnipotent creative power in my restauration 11. Shall thy loving-kindness be declared in the grave or thy faithfulness in destruction 12. Shall thy wonders be known in the dark and thy righteousness in the land of forgetfulness 13. But unto thee have I cryed O Lord and in the morning shall my prayer prevent thee Paraphrase 13. All that I have to do O Lord is in prayer and with importunity daily and duly to solicite thee after this manner 14. Lord why castest thou off my soul why hidest thou thy face from me Paraphrase 14. Lord be thou at length pleased to receive my prayers which proceed from an humble and devout soul to restore thy favour and mercy to me 15. I am afflicted and ready to die from my youth up while I suffer thy terrors I am distracted Paraphrase 15. My pressures are very extreme and of long duration and the continual new dangers that incompass me put me in great anxiety and consternation 16. Thy fierce wrath goeth over me thy terrors have cut me off Paraphrase 16. The sense of thy displeasure and the direful expectation of all the miserable effects thereof till thou art pleased to look favourably on me do even overwhelme and destroy me 17. They came round about me daily like water they compast me about together Paraphrase 17. And like continual floods of water inclosing me round about leave no way of passage out of them 18. Lover and friend hast thou put far from me and mine e acquaintance into darkness Paraphrase 18. As for any humane aid of friends or neighbours I have not the least tender of that they from whom I had most reason to expect it are affrighted with the sight of my afflictions fly from me lest I should implore their aid and keep themselves at a great distance from me 'T is thou O Lord which hast thus punisht me for my sins and from the return of thy mercy alone am I to expect relief Annotations on Psal LXXXVIII Tit. Leannoth That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies hollow instruments hath been taken notice of note on Psal 53. a. To this our English hath joyned Leannoth as if both together Maalath-Leannoth were a proper name But as the former was a mistake so the latter is a double addition to it first in that it is joyned to it when in the original 't is not 2. in that the importance of it which is plain is not considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally as from the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar and the Interlinear read it ad respondendum for answering for which the learned Castellio reads alternis by way of answer or alternation This I suppose refers to the custome in singing their Anthems to instruments or the conjunction of vocal and instrumental Musick mentioned note on Psal 87. d. where the Corahites or singers beginning the tune as a praecentor the instruments follow to the very same tune which is properly stiled answering them this being the primary use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to begin so to continue a song to proceed or go on in a tune begun by any So 1 Sam. 18.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the women answered playing and said which phrase is expounded by the former verse which tells us that the women came out of all cities singing and dancing with tabrets with joy and with instruments of Musick and so their singing going first they followed or answered their voices with tabrets and instrumental Musick Proportionable to this was the antient Greek custome Poetically exprest by Apollo and the Muses Apollo singing and they following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering with Musical instruments to the tune which he began So in Homer in a funeral there are first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginners or praecentors of the lamentations and then
glorifying thee 6. For who in the heaven can be compared unto the Lord who among the sons of the mighty can be likened unto the Lord Paraphrase 6. For though they be glorious creatures and instruments and ministers of God yet there is no least comparison between all the power and operations of all those and that which is performed by God in these his admirable dispensations toward his people which therefore are to be lookt on with amazement and highest degree of reverence and adoration by all those glorious creatures which attend him 7. God is greatly to be feared in the assembly of his saints and to be had in reverence of all them that are about him 8. O Lord God of hosts who is a strong Lord like unto thee or to thy faithfulness round about thee Paraphrase 8. Thou art the Lord and only supreme commander of all those Armies of Angels and as thou art armed with power above all those so art thou guarded with fidelity by the former thou canst and by the latter thou wilt certainly perform all that thou hast covenanted with us 9. Thou rulest the raging of the Sea when the waves thereof arise thou stillest them Paraphrase 9. Thy power is sufficient to bring down and tame the proudest and most tumultuous element the very Ocean it self when it is most boysterous is immediately quiet at thy command 10. Thou hast broken Rahab in pieces as one that is slain thou hast scattered thine enemies with thy strong arme Paraphrase 10. By this means as once thou gavest thy people the children of Israel a passage out of Aegypt through the channel of the Red Sea so didst thou return the Sea upon Pharaoh and the Aegyptians the tyrannizing enemies of thy people destroyedst him there as discernibly and illustriously as if thou hadst slain him with a Sword and together with him by thine own immediate interposition didst then overwhelme and drown the Aegyptians 11. The heavens are thine the earth also is thine as for the world and the fulness thereof thou hast founded them Paraphrase 11. Thou art the only creator of the whole world and all that therein is thou gavest it that stable firm being that it hath so that the sea though much higher than the rest of the Globe doth not yet drown the earth And as in the Creation all was ordered by thy command so hast thou still the only right of power and dominion over all in the administration of things 12. The North and the South thou hast created them Tabor and Hermon shall rejoyce in thy name Paraphrase 12. All the regions of all the quarters of the earth as the Northern and Southern so the Western and Eastern coasts are created by thy power and protected and supported by it and accordingly are obliged to bless thy providence for all the least good that they enjoy 13. Thou hast a mighty arme strong is thy hand and high is thy right hand Paraphrase 13. Thy power is far removed above all the oppositions and resistances in nature whatsoever thou wilt thou art perfectly able to do and thy providential power of mercy of delivering and obliging is above all the other works of it eminently observable 14. Justice and judgment are the habitation of thy throne mercy and truth shall go before thy face Paraphrase 14. Whatsoever thou doest thy mercy and pity is discernible in it and so is thy justice and fidelity also Thou makest promises of abundant mercy to thy servants and never fallest to perform them 15. Blessed is the people that know the joyful sound they shall walk O Lord in the light of thy countenance Paraphrase 15. And 't is no small degree of bliss to be thus honoured by God as the people of Israel is to receive such stupendious mercies from him and to be taught the way of praising and acknowledging his mercies so as will be acceptable to him such as they are secured of Gods continual favour if they be not stupidly wanting to themselves there being no more required of them than humbly to beg and qualifie themselves to receive his mercies and then thankfully to acknowledge and being secured of this they can want nothing to live most comfortably and pleasurably Psal 135.3 16. In thy name shall they rejoyce all the day and in thy righteousness shall they be exalted Paraphrase 16. Two soveraign benefits shall they enjoy hereby 1. a continual delight and joy that they are favoured by thee which they shall as delightfully express in singing continual praises to thee and this very communion with God a confidence of Gods kindness and a perpetual blessing him for it is of all others the most pleasurable way of living a paradise or antepast of heaven here 2. the natural consequent of Gods favour and mercy his raising them up out of the most low and dejected state see v. 17. to the greatest height of dignity 17. For thou art the glory of their strength and in thy favour shall our horn be exalted Paraphrase 17. For though such men have no solid strength of their own yet by additions they receive from thee they may confidently attempt any thing and depend on thee for the performance And that gives us thy servants by thy continued favour and kindness to us an humble assurance that thou wilt raise us out of our present dejection v. 38. c. to an high degree of power and dignity see Luk. 1. note n. 18. For the Lord is our defence and the holy one of Israel is our King Paraphrase 18 The ground of our assurance being only this that the supreme God of heaven and earth he that hath made and performed such wonderful promises to this people of Israel and by his own special providence appointed David to be King over us by this owning us peculiarly as his own Kingdom is he that undertakes to shield and secure us from all dangers 19. Then thou spakest in vision to thy holy one and saidst I have laid help upon one that is mighty I have exalted one chosen out of the people 20. I have found David my servant with my holy oyle have I anointed him Paraphrase 19 20. One special act of his goodness to us it was that appearing in vision to Samuel the good Prophet he told him who it was that he had chosen to be King in Saul's stead to rule and defend his people a person of eminent vertues and though mean in the eyes of men an approved faithful servant of his herein an eminent type of Christ the fountain of all good to mankind 21. With whom mine hand shall be established mine arme also shall strengthen him Paraphrase 21. To him God promised to be always present and ready at hand to assist and preserve and secure him in all his undertakings 22. The enemy shall not exact upon him nor the son of wickedness afflict him Paraphrase 22. To protect him from the stratagems
up the right hand of his adversaries thou hast made all his enemies to rejoyce Paraphrase 42. And now their enemies and assailants are as continually prosperous as David himself was wont to be 43. Thou hast also turned the edge of his sword and hast not made him to stand in the battel Paraphrase 43. Their weapons that were for ever victorious by thy forsaking them have quite lost their keenness they that were never accustomed to defeats in their fights are now subdued and unable to make any farther resistance 44. Thou hast made his glory to cease and cast his throne down to the ground Paraphrase 44. The great fame and renown and power which they had among all men is now utterly lost 45. The days of his youth hast thou shortned thou hast covered him with shame Selah Paraphrase 45. Our Princes slain and their people subdued and captivated and contumeliously handled 46. How long Lord wilt thou hide thy self for ever shall thy wrath burn like fire Paraphrase 46. This is a most sad estate and if we be not speedily rescued out of it we shall all be finally destroyed and the people and d seed of David to whom those illustrious promises were made utterly consumed 47. Remember how short my time is hast thou made all men in vain 48. What man is he that liveth and shall not see death shall he deliver his soul from the hand of the grave Selah Paraphrase 47 48. Our age and space of life here is very transient and flitting and is soon and certainly concluded in the grave that inevitable lot of all mankind And in this state of captivity we have little joy or comfort in that life which is afforded us we are born miserable and pass through a succession of miseries here and are shortly scised with death And this is far distant from the purport of that Covenant made with David the benefits of which we it seems by our sins have as to this age of ours utterly forfeited 49. Lord where are thy former loving kindnesses which thou swarest unto David in thy truth Paraphrase 49. O blessed Lord be thou at length pleased to be propitiated to pardon these our provoking sins to remember and resume thy methods of mercy and by what wayes thine own wisdom shall best choose to perform the purport of thy Covenant so long since ratified to David In this thy fidelity is concerned and this we are sure will be made good in the eyes of all O that it might be thy good pleasure to manifest it at this time by the restoring of Davids posterity our Monarchy Temple and People to the former dignity 50. Remember Lord the reproach of thy servants how I do bear in my bosome the reproach of all the mighty people 51. Wherewith thine enemies have reproached O Lord wherewith they have reproached the foot-steps of thine anointed Paraphrase 50 51. Till thou please thus by some means to rescue us we are likely to be the reproach of all the heathen people about us who will now object the evacuation and frustration of our faith and hopes founded on thy promises to David's seed and say by way of derision that our Messias is very long a coming 52. Blessed be the Lord for evermore Amen and Amen Paraphrase 25. But whatever their contumelles or our sufferings are they shall not discourage or take us off from Blessing and Praising thee and steadily relying on thee whatsoever desertion our soul provoking sins have most justly now brought upon us yet upon our reformation thou wilt certainly return in mercy to us and whatsoever interruptions thy promised Mercies may seem to have in respect of our captive Prince and People the present posterity and Kingdom of David yet 't is most certain the Promises made for sending the Messias whose Kingdom and redemption is not of this world but spiritual and eternal the erecting of his Throne in his servants hearts and the redeeming them from Sin and Satan shall in due time be performed in Christ that most illustrious son of David to whom and none else belonged the promise under the oath of God And in this completion of Gods Covenant with David his servant of which all Gods faithful servants shall have their portions we securely and with full confidence acquiesce and all joyn in an ardent and most devout celebration of God's fidelity his constant performance of all his promises and so conclude So be it Lord and So certainly it shall be Annotations on Psalm LXXXIX V. 2. I have said That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have said belongs to God and not to the Psalmist appears v. 3. where in connexion with this is added I have made a Covenant with my chosen I have sworn unto David my servant When the LXXII therefore and Syriack and Latine c. read it in the second person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast said it is to be lookt on as their paraphrase to express the meaning and not that they read it otherwise than the Hebrew now hath it and this the rather because of the great affinity betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second and the first person But when it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy faithfulness shalt thou establish these again as those of v. 1. are the words of the Psalmist speaking unto God And of such permutation of persons God saying the former part and the Psalmist by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering God in the latter there are many examples One follows here in the next words the third and fourth verses being evidently spoken by God I have made a Covenant Thy seed will I establish But the fifth by way of answer by the Psalmist And the heavens shall praise thy wonders O Lord. The Jewish Arab who seems with some other Interpreters to refer it to the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I have known or made known though being without vowels it may be read in the second person as thou hast declared adds in the beginning of v. 3. who hast said I have made a Covenant c. V. 6. Mighty As of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been shewed note on Psal 82.6 so of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is to be resolved that it signifies Angels even those that are in heaven in the beginning of the verse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is applied to God being communicated also to them there being no more difference between those two phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heaven and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the sons of God than there is betwixt compared in the former and likened in the latter part of the verse where we read can be compared the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ponere disponere there to set himself in aray to enter the lists Job 6.4 and thence 't is to dispute to aray
most unworthy O do thou afford me that pardon and that grace which I stand in need of and can hope for from none but thee 5. That I may see the good of thy chosen that I may rejoyce in the gladness of thy nation that I may glory with thine inheritance Paraphrase 5. That I may experimentally feel and taste the incomparable felicity of being in the number of thy favourites that I may have my part of that joyous blissfull state that all which sincerely serve thee enjoy even in this world as the present reward or result of their conscientious obedience and so for ever make one in that quire which sings Hosannahs and Hallelujahs to thee 6. We have sinned with our Fathers we have committed iniquity we have done wickedly Paraphrase 6. Meanwhile it is the present duty of every one of us to cast our selves down in all humility before this thy throne of grace to confess before thee the many great and crying sins transgressions and provocations that either every one of us or together this whole nation from our first rise and growth into a people have been most sadly guilty of 7. Our Fathers understood not thy wonders in Aegypt they remembred not the multitude of thy mercies but provoked him at the sea even at the red sea Paraphrase 7. When thou hadst shewed so many signs and wonders in the sight of our forefathers in Aegypt which were abundantly sufficient to convince them of thy power and purpose to bring them safe out of those tyrannical masters hands yet in the very beginning of their march before they were out of the land as soon as the least danger approacht when they discerned the Aegyptians to follow and overtake them they were presently amated and faint-hearted and sore afraid Exod. 14.10 and in that fit of fear and infidelity reproached Moses and in him God himself for looking upon them in their oppressions for offering to disquiet them in their slavery deemed it much better to have served the Aegyptians than now to adventure themselves under God's protection And how many provocations have we severally been guilty of in not laying to heart the signal mercies bestowed on us by God evidences of his goodness and his power and in despight of all fallen off on occasion of every worldly terrour into murmurings at his providence and satiâ—ty of his service into infidelity and Practical Atheism 8. Nevertheless he saved them for his names sake that he might make his mighty power to be known Paraphrase 8. But though they thus provoked God and so well deserved to be forsaken by him though he had so little incouragement to shew miracles of mercy among those whom neither miracles could convince nor mercies provoke to obedience yet that he might glorify himself and give more evidences of his omnipotence to them and the heathen people about them he was now also pleased to interpose his hand in a most eminent manner for these unthankfull murmurers and by a new miracle of mercy to secure and deliver them 9. He rebuked the red sea also and it was dried up so he led them through the depths as through the wilderness 10. And he saved them from the hand of him that hated them and redeemed them from the hand of the enemy 11. And the waters covered their enemies there was not one of them left Paraphrase 9 10 11. For being now at the shore of the red sea and close pursued by the Aegyptians when there was no visible mean of their rescue from the rage of Pharaoh on one side or the sea on the other God then shewed forth his power divided the sea Exod. 14.16 caused it to retire and give passage to the Israelites who marcht through the midst of the sea in part of the channel as upon the driest firmest ground and when the Aegyptians assayed to follow them and were ingaged in the midst of the sea so far that they could not retire even the whole host of Pharaoh v. 23. first God encompassed his own people with a cloud that the enemy came not near them all night v. 20. secondly he troubled the Aegyptians host and took off their chariot wheels v. 24 23 so that they could neither pursue the Israelites nor fly out of the sea and thirdly he caused the sea to return to his strength and overwhelmed their chariots horsemen and whole army there remained not so much as one of them v. 28. Thus the Lord saved Israel that day out of the hand of the Aegyptians v. 30. 12. Then believed they his words they sang his praise Paraphrase 12. And this so visible a prodigie of mercy so seasonably and undeservedly afforded them did indeed at the time work upon them convinced them of the power and mercy of God they saw that great work and feared the Lord and believed the Lord and his servant Moses Exod. 14.31 and joyned with Moses in the anthem or song of victory that he composed on this occasion Exod. 15. blessing God for the wonders of this deliverance 13. They soon forgat his works they waited not for his counsel 14. But lusted exceedingly in the wilderness and tempted God in the desert Paraphrase 13 14. But after this when they came into the wilderness they fell a murmuring again first on occasion of the bitterness of the water at Marah Exod. 15.24 then in the wilderness of Sin ch 16. upon remembrance of their flesh-pots in Aegypt and when they had these so many convictions of God's power and providence over them which should in reason have charmed them into a full chearfull resignation and dependance on him they on the contrary without any consideration of any thing that God had wrought for them without ever addressing themselves humbly to God or his servant Moses to learn his pleasure and purposes concerning them were transported praecipitously by their own luxurious appetites and because they had not that festival plenty which could not be expected in the wilderness they again reproached Moses for having brought them out of Aegypt to die as they called it in the wilderness v. 3. and now forsooth God must shew more miracles not for the supply of their wants but to pamper and satisfy their lust Psal 78.18 he must give them fine festival diet in the wilderness Psal 79.19 or else they would no longer believe his power or serve him 15. And he gave them their request but sent leanness into their soul Paraphrase 15. And at this time also God was pleased to magnify his power and providence among them at Marah he directed Moses to a tree which sweetned the waters Exod. 15.25 and soon after brought them to Elim where there were twelve wells c. and he rained down bread as it were ready baked from heaven a full proportion for all of them every day Exod. 16.4 and not onely so but in answer to their importunity for flesh he sent them whole sholes of quails which covered the camp Exod.
standing still and parting of Jordan of the terrible earthquake and commotion that was of the whole mountain and parts of Sinai the account is evident God was there pleased by the ministery and guard of Angels to exhibit himself in a special manner to that people for their rescue out of Aegypt and to bring them into Canaan and to deliver his Law unto them and that presence of his was the the only cause of all these prodigious effects as at another time it was of bringing such plenty of water out of a rock of flint that it maintained a current as if it had been a notable spring some considerable time after Annotations on Psal CXIV V. 1. Of strange language The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Chaldee here rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barbarous and so by the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word among the Greeks and Latins comes from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extra redoubled and so signifies to a Jew any man of any other nation and so fitly answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stranger or alien V. 2. His sanctuary The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will literally be rendred to or for his holiness and being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was will signifie that Judah the people of the Jews there spoken of was made use of by God on or among them to demonstrate his holiness in the notion wherein oft it is taken for the keeping his promise sacred or inviolate as when Psal 111.9 speaking of the firmness and immutability of his Covenant it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy as in another respect reverend is his name The meaning then is that Judaea was a special instance of his holiness or performing his promise made to Abraham long before And then in proportion that which follows must be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel was his power i. e. Israel was an instance of his power in his acting for Israel he declared his omnipotence most signally the LXXII literally render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his power but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his praise or glory i. e. in dealing with whom he set forth his glory In this as in the former verse the expression is poetical In the first verse as Israel and the house of Jacob are the same thing in several names so is Aegypt and the barbarous people And here as Judah and Israel are all one the separation being not made at that time which is here respected so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his holiness or to his holiness and his power are joyntly attributed to the same subject Judah and Israel not that the holiness of God was shewed in one and the power in the other Another interpretation the words are capable of that as Judah marcht out of Aegypt the cloud which went before the host abode upon them and that presentiating Almighty God and still consecrating and making holy the place of his abode may found that speech that Judah was his sanctuary or place of his residence And then as Psal 136.9 the moon is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a dominion in the night i. e. in an active sense to rule and govern so the meaning of Israel's being his dominion here may be their being impowered as a Prince by God to go out with an high hand executing justice on their enemies V. 4. Mountains Though the earthquake at the giving the Law were so remarkable that there can be no doubt of the fitness of accommodating this skipping of the mountains to it yet 't is not amiss to mention the interpretation of Kimchi who applies it to the striking the rocks in Rephidim and Cades which also hath this probability that Naturalists observe that earthquakes sometimes make eruptions of water V. 8. Standing water The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best rendred a lake of water to note the abundance of it accordingly the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into a river and so the Psalmist expresly describes the gushing out of the waters from the rock that they ran in dry places like a river Psal 105.41 The Hundred and Fifteenth Psalm The hundred and fifteenth by the LXXII and Syriack and Latin and Arabick and Aethiopick annexed to the former but distinguisht in the Hebrew and Chaldee is a rendring of all glory to the true and onely God in opposition to all Idol-Deities and a calling upon all sorts of men to place their whole affiance and trust in him 1. NOT unto us O Lord not unto us but unto thy name give glory for thy mercy and for thy truths sake Paraphrase 1. O Lord we sinfull and vile men are most unable in the least degree to glorify thee we are most unworthy of the least of all thy goodness abundantly reached out unto us no strength of ours hath contributed in the least to our felicities no merit or desert of ours hath brought them down from thee by way of due or challenge thine holy blessed and most glorious name that hath wrought all in us and for us must in all reason have the intire honour and praise of all there being no other motive or impellent to excite or invite thy mercies but thine own meer grace and favour and thy fidelity and immutable constancy to thy Covenant and promises freely made to us which thou wilt never fail to perform 2. Wherefore should the heathen say Where is now their God Paraphrase 2. The heathen Idolaters round about us have not sped so well in their machinations or attempts against us as to have any temptation to reproach us of the God we worship that he is either unable or unwilling to help us 3. But our God is in the heavens he hath done whatsoever he pleased Paraphrase 3. Though the God we worship be not here in any visible shape among us as their Idols are his court of residence his palace and throne being in the highest heavens yet hereby is he not so removed from us but that he hath been always able to perform whatsoever he hath pleased as readily and effectually as if he had been always bodily present among us 4. Their Idols are silver and gold the work of mens hands 5. They have mouths but they speak not eyes have they but they see not 6. They have ears but they hear not noses have they but they smell not 7. They have hands but they handle not feet have they but they walk not neither speak they through their throats 8. They that make them are like unto them so is every one that trusteth in them Paraphrase 4 5 6 7 8. Whereas the gods falsly so called which the heathens worship and from whom they expect relief and assistance are nothing but so many liveless images of wood stone or metall conceived by them to be inspirited by the false deities to whose names
confess and extoll thy acts of providence and divine dispensation wherein thou hast most graciously exhibited thy self to us and from time to time continued to oblige us and so wilt continue for ever Annotations on Psal CXVIII V. 12. Quenched 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be extinguisht or go out is regularly interpreted quenched is yet by the ancient interpreters far otherwise rendred The Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burning and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were on fire the Arabick inflamed and the Latin exarserunt they burnt or flamed which makes it probable that as many other words in the Hebrew language are used in contrary senses see Mr. Pocock in his Miscellany notes cap. 2. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies in other places passively to be consumed or extinguisht may signifie here as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to flame or in an active sense as in Arabick 'tis used violently to break in or set upon as in war or contention when men violently rush one on another So R. Solomon on the place notes the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sudden leaping used therefore of fire and water for their sudden leaping out of their place and then applied to fire it will be flaming And thus it best agrees with that which follows as fire among the thorns for 't is certain that flames violently and thus it best connects with the antecedents the other example of their coming about him like bees with which 't is joyned without any note of disjuction This I say because all the ancient interpreters except the Syriack agree in this rendring and the Syriack reteining the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be interpreted to the same sense that shall appear to belong to the Hebrew and by the addition of the copulative and doth rather incline to this sense They came about me like bees and they If this be not it then the meaning of those interpreters must be supposed to be that as the fire among thorns is soon extinguisht by the consumption of the thorns so for the time that it burns it flames extremely and so the similitude of his enemies is supposed to hold in the burning as well as the extinction and so 't is observed of the bees that they dye or lose all vigor when they sting animasque in vulnere ponunt and then still this divolves to the same effect or purpose But for the notation of the word it self that 't is here used in the sense of flaming and not being extinguished one farther argument may be drawn from the whole contexture specially from the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of the Lord and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows both thrice repeated in the same manner v. 10 11 12. thus All nations compassed me about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore so saith the Chaldee and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifies I will destroy them That the words are to be rendred by supply of an ellipsis from v. 9. I will trust in the name of the Lord rather than by reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in construction before in the name of the Lord and so rendring it for in the former and but in this verse we are taught by the Chaldee who thus render that verse All people compassed me about I trusted in the name of the word of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore I shall cut them off And so again v. 11. They compassed me about they compassed me about In the name of the word of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I trusted therefore I shall cut them off And then in all reason so it must be here v. 12. In the name of the Lord I trusted therefore I shall destroy them And if so it be then the former part of the verse if it go on in the same scheme with the former two verses must most probably set down the enemies besieging and assaults onely leaving their destruction to the last words of the verse as in the two former it was and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie they were inflamed or burnt as the fire among the thorns or else it will not belong to that sense The other rendring is prest with diverse but especially with this inconvenience that after he hath said they are quenched or extinct he is supposed to add that he will destroy them which cannot in propriety belong to those that are extinct i. e. destroyed already And whereas our English endeavours to help that by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in this verse whereas it was rendred but v. 10. and 11. first there is no appearance of reason for that change but to answer this objection to facilitate this rendring of which the principal doubt is and secondly it doth not perform what it pretends to for it cannot be any reason so for notes of their being extinct already that he will or hath confidence that he shall destroy them If therefore the notion of quenching be still reteined it must be by taking the praeter tense in signification of the future thus they compassed me like bees they shall be extinct So the Jewish Arab takes it If or though they compass c. certainly they shall be extinguished making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a particle of asseveration as Abu Walid notes V. 13. That I might fall The full importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best exprest gerundially ad cadendum to falling not onely to express their desire who thus prest and thrust at him that he might fall for that is supposed in the violence of their impulsion exprest by repetition of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast by thrusting thrust me but to signifie the event or success of it that I was falling or ready to fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII in the infinitive mood gerundially and so the Chaldee and the Syriack and so the Jewish Arab It is a long while that thou hast driven or thrust me to falling And this expresses the greatness and seasonableness of the deliverance that when he was falling God helped him V. 16. Is exalted For the passive notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Chaldee follows reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exalted the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath exalted me and so the Syriack and Latin and Arabick either from the active notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exaltavit elevavit wherein we have it v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will exalt thee from which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the participle and so literally signifies exalting or else expressing the sense by a short paraphrase God's right hand being therefore said to be exalted as also to doe valiantly because it had exalted him and given him victory over his enemy V. 22. The stone
us for ever for it 28. My soul melteth away for heaviness strengthen thou me according to thy word Paraphrase 28. My sorrow and vehement contrition exprest by the tears of my very soul qualifies me for that comfort and raising up which thou hast promised to all truly humbled sinners 29. Remove from me the way of lying and grant me thy law graciously Paraphrase 29. And then I may be a meet suiter for thy grace to mortifie every wicked desire in me every false apostatizing or hypocritical affection and to inliven me to a pious vertuous life exactly regulated by thy will and word the richest donative that can be bestowed upon me 30. I have chosen the way of truth thy judgments have I laid before me Paraphrase 30. This of obedience and fidelity and sincere adherence to thee is to me far more eligible and desirable than the contrary v. 29. I have therefore proposed to my self thy Law as the rule of my life and stedfastly resolved to direct all my actions by it 31. I have stuck unto thy testimonies O Lord put me not to shame Paraphrase 31. And having done so if I adhere and constantly cleave unto them persevere as I have resolved I am sure I shall never be disappointed of my expectations I shall never miss of the comforts of this life or the joys of a better 32. I will run the way of thy commandments when thou shalt inlarge my heart Paraphrase 32. This is matter of infinite delight and pleasure to me and a special act of thy gracious dealing with us men to bind up our present joys in our practice of vertue to make us at once pious and happy This shall certainly ingage me to all the speed and diligence of a most alacrious obedience HE. 33. Teach me O Lord the way of thy statutes and I shall keep it unto the end Paraphrase 33. O blessed Lord God let thy holy spirit direct and guide me in performing an acceptable obedience to thee and I shall by all laws of justice and gratitude be ingaged to continue the course with all possible care and diligence 34. Give me understanding and I shall keep thy Law yea I shall observe it with my whole heart Paraphrase 34. Be thou pleased to illuminate my mind to remove from me that darkness of spirit that my corruptions and sins have brought upon me and give me that practical pliableness and docileness and humility that may be assistant to the work by the continuance of thy grace to work in me to doe as well as to will to perform a most carefull watchfull diligent and withall a most impartial uniform obedience to thee 35. Make me to go in the path of thy commandments for therein is my delight Paraphrase 35. Lord let me never fail of thy direction and guidance in all the obedience which by thy grace I shall indeavour to perform to thee There is nothing so pleasurable to me as to be thus exercised and imployed O do thou conduct and assist and direct me in it 36. Incline mine heart unto thy testimonies and not to covetousness Paraphrase 36. It is much more desirable to me to be imployed in thy laws than in any matter of the greatest secular advantage O let thy grace so prevent and bend my heart that this pleasure may still possess me and never give place to any secular pursuance or carnality 37. Turn away mine eyes from beholding vanity and quicken thou me in thy way Paraphrase 37. Lord grant me a strict guard over mine eyes those inlets of many sins withdraw me from all delight or complacency in wealth or worldly grandeur on which the lust of the eye is wont to be placed in frail false deceitfull beauty which is apt to accend foul flames within the breast in any other vain transporting object and on the contrary inliven and inflame in me all pious and vertuous designs and pursuits 38. Stablish thy word unto thy servant who is devoted to thy fear Paraphrase 38. There are in thy word the revelation of thy will to us the greatest arguments imaginable to ingage us to fear and reverence of and uniform obedience to thee promises of the divinest and terrors of the most formidable sort To this are the oracles of God all designed to bring us to the practice of true piety O grant me that grace that I may never permit these to depart out of my mind but make use of them constantly to this end to which thou hast designed them persevere firmly in thy obedience 39. Turn away my reproach which I fear for thy judgments are good Paraphrase 39. O what a shame and reproach would it be to me who acknowledge thy yoke to be so easie and pleasurable the obedience to thy commands so sweet and desirable ever to fall off from it into any unprofitable work of darkness This the sight of my own frailty bids me to fear beyond all things and to be for ever jealous of my self in this behalf O let thy word and thy grace give me that stability v. 38. and constancy that I never thus shamefully miscarry 40. Behold I have longed after thy precepts quicken me in thy righteousness Paraphrase 40. All that I can say of my self is that I have an ardent desire to obey thee O let thy grace which in mercy thou wilt not fail to give to all such that in humility address to thee excite and inliven me from time to time in all works of obedience to thee that so I may daily improve in all righteousness VAV. 41. Let thy mercies come unto me O Lord even thy salvation according to thy word Paraphrase 41. Lord be thou graciously pleased to compassionate me to espouse my cause to rescue me out of mine enemies hands according to the promise thou hast made unto me 42. So shall I have wherewith to answer him that reproacheth me for I trust in thy word Paraphrase 42. And then I shall be able to make a solid reply to all my despitefull enemies which are ready to insult over me in any distress and upbraid my trust and reliance on thee 43. And take not the word of truth utterly out of my mouth for I have hoped in thy judgments Paraphrase 43. It is thy promise of eternal immutable truth that thou wilt never forsake them that trust in thee and adhere to thee O let me never be forsaken by thee in any such eminent degree that I may doubt of applying this promise to my self and assuming on the strength thereof this assurance that thou wilt infallibly rescue me 44. So shall I keep thy Law continually for ever and ever Paraphrase 44. This shall ingage and oblige the constancy of my obedience to thee from this time to the end of my life 45. And I will walk at liberty for I seek thy precepts Paraphrase 45. And being delivered by thee I will most chearfully and alacriously set to the ways
senses at the present and if it be liberally taken upon that invitation brings satiety and bitterness and pangs after it in the stomach for so honey doth Prov. 25.16 27. is any way comparable to this which as in the consequents it is most salubrious and profitable so at the very instant of the making use of it is most extremely delectable to any man that hath a palate qualified for such delicates 104. Through thy precepts I get understanding therefore I hate every false way Paraphrase 104. And the advantages it brings are not inferiour to the pleasure He that is not thus studied and instructed is apt to be seduced and insnared in many deceitfull and mischievous lusts but this instruction will keep men from that danger give them a timely knowledge and beget in them an hatred and abhorrence of all such fallacious flattering pleasures which mean us no kindness but treachery and the utmost malice NVN. 105. Thy word is a lamp unto my feet and a light unto my paths Paraphrase 105. Thy law is the onely guide and directour of all my actions 106. I have sworn and I will perform it that I will keep thy righteous judgments Paraphrase 106. And being instructed in that both what my duty is and what the means that may be safely relyed on for the performance of it thy grace to be obteined by constant prayer and vigilance diligence and indeavour to receive and make use of that grace and withall being by my admission into the number of thy people entred into a solemn sacramental covenant to perform obedience to those commands wherein God hath commanded us to walk and an obedience to which he hath in that covenant promised to justifie and accept us and without which either constantly performed or returned unto by a sincere repentance and persevering reformation he will neither justifie nor accept us I am now most indispensably ingaged and most nearly concerned to perform this obedience uprightly 107. I am afflicted very much quicken me O Lord according to thy word Paraphrase 107. Lord thou hast promised to relieve and support and refresh the afflicted be thou now pleased accordingly to reach out thy hand to me and seasonably to restore and revive me 108. Accept I beseech thee the freewill offerings of my mouth O Lord and teach me thy judgments Paraphrase 108. Lord I have nothing to present to thee but my prayers and praises those are my richest oblations which I most chearfully address to thee acknowledgments of thy former and petitions for thy continued deliverances Lord be thou graciously pleased to accept these and to add this constant mercy to all other thy grace to instruct and excite and assist me in a sincere obedience to thy commandments 109. My soul is continually in my hand yet do I not forget thy Law 110. The wicked have laid a snare for me yet I erred not from thy precepts Paraphrase 109 110. My malicious enemies have very treacherous designs against my life I am in continual danger of being seised on and destroyed by them yet shall not this fear amate or divert me from a most vigilant attendance on thee and constant performance of obedience to thee My dangers be they never so great shall not discourage or slacken my diligence in attending to and relying on thee from whom I am sure or from none my deliverance must come 111. Thy testimonies have I taken as an heritage for ever for they are the rejoycing of my heart 112. I have inclined my heart to perform thy statutes alway even to the end Paraphrase 111 112. Whatever afflictions or distresses thou sendest or permittest to fall on me I have all reason to take them in good part having also so rich a portion as I have that of thy law and covenant and promised mercies These are an inheritance that will never fail me the most joyous and blissfull that can be to which therefore by all obligations of justice and gratitude I am bound to perform my constant obedience And this I shall carefully doe and all little enough by way of return to so superlative a mercy SAMECH 113. I hate vain thoughts but thy Law do I love Paraphrase 113. Wicked men I detest and fly from and have no such pleasure and joy as the meditation and practice of all holy duties 114. Thou art my hiding place and my shield I hope in thy word Paraphrase 114. When any distress approaches to thee I betake my self for relief and succour thy promises are my safe and constant refuge on them I can chearfully depend and am confident to be defended by thee 115. Depart from me ye evil doers for I will keep the commandments of my God Paraphrase 115. I have no need of the aids that wicked men can suggest unto me and as little am I concerned in their scoffs whereby they indeavour to weaken my confidence I will admit of no other policies but those of studying and practising his commandments who I am sure will continue stedfast to me if I do not forsake him 116. Uphold me according to thy word that I may live and let me not be ashamed of my hope Paraphrase 116. He hath promised me his support and will undoubtedly make it good unto me and in his time rescue me out of the saddest estate he will certainly answer and never disappoint this confidence O be thou now pleased to interpose thy hand effectually to defend and relieve me 117. Hold thou me up and I shall be safe and I will have respect unto thy statutes continually Paraphrase 117. Thus if thou doest I am then most certainly provided for What greater safety can I desire than the guard and tuition of the divine providence There shall I repose my self most chearfully and account it a continued felicity of my life that I am thus part of thy care considered and protected by thee 118. Thou hast trodden down all them that err from thy statutes for their deceit is falshood Paraphrase 118. Wicked men have no other wisedom or policy but that of their falshood and deceitfulness their lying and treacherous imposing on the simplicity and uprightness of honest men is the onely advantage they have above others and this being so contrary to all laws of God and man to justice and charity and common ingenuity but especially an affront to God a setting ones self in opposition to his rules and methods God is ingaged sooner or later to pluck off this visard to bring disappointments and ruine on those that make use of such impieties 119. Thou puttest away all the wicked of the earth like dross therefore I love thy testimonies Paraphrase 119. The wicked men of the world compared to the righteous are but as so much dross to good metal And the judgments of God which are as searching and discerning as fire will certainly make this separation first purge out the dross divide it from the purer metal and then
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
the name of the Lord. Paraphrase 5 6 7 8. And now their turns shall come of affliction and discomfiture All our enemies oppressors of the Church of God shall be disappointed of their prey and pursued with the curse of God a blasting from heaven their pride and flourishing condition shall without any arms of ours be speedily brought to nought In stead of a prosperous harvest of all their oppressions and injustices they shall reap nothing but emptiness and beggery And all that see them shall discern God's curse upon them and think that they have but their deserts and abstain from paying them those civilities which are afforded to other men Ruth 2.4 2 Jo. 10. not wish them any better success than what they have Thus hath God at length magnified his deliverances to us and his judgments on our enemies Annotations on Psal CXXIX V. 3. Plowers plowed The meaning of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be discerned by two circumstances in the context 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the back and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cords in the next verse For as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to dig or cut the ground and so to plough so 't is simply to cut or carve or grave So Jer. 17.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is graven in the table of the heart So Exod. 35.33 't is cutting of stones And being here applied to the back of captives and cords being the instruments of it in all reason it is to be understood of scourging which cuts and as it were digs and ploughs and makes furrows in the flesh and the longer the cords of the scourges are the longer are the wounds and furrows As for the doubling of the word that signifies the great sharpness and severity they scourging scourged on my back i. e. scourged me most cruelly in proportion to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 1. which belongs to the sharpness of the affliction the soreness of the stripes and not to the frequency of them which is otherwise sufficiently exprest by from my youth Thus certainly the Chaldee understood it who express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as their Latin interpreter renders it araverunt ploughed but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee and Syriack signifie they laid on scourging or chastisement on my body So when 1 King 12.14 the Hebrew reads my father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chastised you with whips as after with scorpions the Chaldee reads in both places as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scourged The Syriack also accord reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they smote with rods or inflicted stripes on my back from the Syriack usage of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to scourge and proportionably for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cords v. 4. they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the twigs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a twig or bough which is another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for boughs as well as cords The LXXII for ploughing they ploughed or scourging they scourged reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked framed or wrought and for lengthening their furrows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lengthened their iniquity and for cords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necks partly by way of paraphrase and partly with reference to the Hebrew words by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies also to frame as an artificer doth and so to work or machinate and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a furrow and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the same root signifying affliction or oppression also which is oft the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity see Matth. 24.12 As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are thought by some to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necks or backs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 back in the former verse But 't is more probable that having taken liberty to paraphrase in the former part they should continue to doe so here also V. 6. Groweth up The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not to grow up but to pull up or take out of the place The LXXII rightly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin evellatur plucked up It is used of drawing a sword Jud. 8.20 and 20.15 of pulling of the shooe Ruth 4.7 and here of pulling up the grass which was the fashion before sickles and sithes were used and to that refers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meter or gatherer but especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. not he that bindeth the sheaves but he that gathers the handfulls so as the leasers did after the reapers Ruth 2.3 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a handfull of grass or corn which he that gathers puts into his arms and carries in his bosome as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and Isa 49.22 they shall bring thy sons in their arms The meaning of the phrase then is that the enemies of Zion shall wither and fade away of their own accord not need the sword of enemies to destroy them but perish without any foreign violence as grass on the top of an house where it hath no mould to take good root in it withers before it be plucked up whereas other grass is first mowed or plucked up and then is laid a withering Again the grass on the house top grows very thin he that plucks it up will not have an armfull a great while which in the field is soon had and accordingly is not thought capable of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acclamations or salutations particularly accustomed to be given to reapers The Lord be with you Ruth 2.4 The Jewish Arab renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summer by the East wind of or in the summer is withered Abu Walid also makes mention of some who render it before the heat from an use of the word in the Rabbins and he likes the sense but saith the Vowels of the word here admit it not to be taken otherwise than for a verb of the preterperfect tense and himself interprets it before it perfectly appear or be come forth The Hundred and Thirtieth PSALM A Psalm of Degrees The hundred and thirtieth is an affectionate devout prayer to God for mercy pardon and propitiation together with a confident affiance and dependence on him for it and seems to have been camposed in time of the captivity for deliverance out of it 1. OUT of the depths have I cried unto thee O Lord. 2. Lord heat my voice let thine ear be attentive to the voice of my supplication 3. If thou Lord shouldest mark iniquities O Lord who shall stand Paraphrase 1 2. Lord we are deeply implunged in an ocean of miseries to thee do we address our prayers for our release be thou graciously pleased to hear and answer us Paraphrase 3. There is not a man to be found who hath not some fault or
commemorate the mercies of God most chearfully we could not think it a season to make use of them and therefore hanged them on the trees in a neglected forlorn manner 3. For there they that carried us away captive required of us a song and they that wasted us required of us mirth saying Sing us one of the songs of Zion Paraphrase 3. Then they that had carried us up their captive slaves would needs have us reciâ— some of those joyous hymns which we were wont to sing in our solemn festivals at the Temple 4. How shall we sing the Lords song in a strange land Paraphrase 4. But our Levites gave answer presently that it was not fit for them â—o sing those festival hymns that belonged to the praises of the God of Israel at a time of publick mourning and withall in a â—and and among a people that acknowledged him not for God or indeed any where but in the Temple the place of his solemn festival worship 5. If I forget thee O Jerusalem let my right hand forget her cunning Paraphrase 5. 'T is not possible for us so to put off the memory of our sufferings so to devest our selves of our great concernments and interests in the welfare of Jerusalem which now is despoiled of her inhabitants or to put off the sorrow conceived for the loss of those joyfull advantages of God's publick worship which there we injoyed should we convert such days of mourning as these into seasons of joy 't were not fit we should ever more use those sacred instruments set apart for the praising and glorifying of God 6. If I do not remember thee let my tongue cleave to the roof of my mouth if I prefer not Jerusalem above my chief joy Paraphrase 6. Not fit we should ever be permitted to sing any joyfull hymn again if we can think fit to apply it to such purposes as these of pleasing or gratifying our oppressours or indeed ever sing again till we can celebrate our return to our countrey and temple by our singing 7. Remember O Lord the children of Edom in the day of Jerusalem who said Rase it rase it even to the foundation thereof Paraphrase 7. It is more seasonable for us to recount that sad time when our captivation befell us when our unkind neighbours the Edumaeans were so forward to joyn their hands with our enemies to demolish our city and temple utterly see Ezec. 25.12 But for this their malice the time will come when they shall pay full dear see Jer. 49.8 8. O daughter of Babylon who art to be destroyed happy shall he be that rewardeth thee as thou hast served us 9. Happy shall he be that taketh and dasheth thy little ones against the stones Paraphrase 8 9. But alas this is not like to be their lot alone but in the first place the Babylonians themselves they which had laid our city waste are sure to be sadly repayed All their injuries and cruelties to us will be visited on the universality of them even to their infant children the youngest of them shall be dasht to the ground and all their people within a while signally destroyed Annotations on Psal CXXXVII V. 3. Wasted us The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take or lift or carry up and from thence the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an heap from that notion of elevating or raising and from thence it is conceived by some learned men that the verb here signifies laying waste demolishing and so turning cities into heaps but without any example of such signification Others would have it a participle and so to signifie their harps lifted or hanged up v. 2. But the ancient Interpreters all accord in a facile interpretation and that which agrees with the ordinary use of the word for taking or carrying up as that is appliable to deportation or carrying up of captives from their own to another countrey The Chaldee reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that carried us away from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to spoil or prey on and carry away so that word is used Ezec. 26.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we reade they shall make a prey of but the Chaldee there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall carry them away but the LXXII more expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that led or carried us away and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they that subdued us so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subdued Psal 47.3 or as the Syriack use is carried us away And so the Latin qui abduxerunt nos they that carried us away and the Arabick they that snatched us or forcibly carried us thither And thus it agrees well with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that took us captive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that captivated us so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the beginning of the verse The Jewish Arab read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that hanged us up as Buxtorf in his Hebrew Concordance Suspensores nostri Abu Walid mislikes that it should be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heap and would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be radical but the Root to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the meaning to be and or when or seeing our mournfull cry is to them joy or rejoycing Aben Ezra seems to dislike this cited from Moses Hace and proposes two other conjectures as 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might in Hebrew signifie to destroy or pull down 2. which he saith is the opinion of some that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by change of letters they that spoiled us V. 5. Forget her cunning In the Hebrew there is no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let my right hand forget which the Chaldee render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let me forget my right hand and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. let my right hand forget me but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let my right hand be forgotten And thus it may well be to express the great and fresh memory and care he hath of Jerusalem that that shall certainly be the last thing which the Psalmist or the Levites in the Psalm will forget But the conjunction here between the right hand and the tongue v. 6. as the two instruments of Musick the one to play as the other to sing do rather incline it to be interpreted by supply of an Ellipsis let my right hand forget i. e. forget to play as my tongue to sing v. 6. V. 6. Above my chief joy The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 head is frequently used for the beginning of any thing and not onely for the principal part of it Gen. 2.10 four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heads are four beginnings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII of rivers So here the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt put thy hand upon the nose of mine enemies repress and turn them which way thou pleasest The Jewish Arab reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to the common use of the word signifies in our English usual expression in spite of the nose of mine enemies V. 8. Perfect that which concerneth me The Hebrew here reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall perform for me so Psal 57.2 the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which performeth for me The Chaldee here express it by way of paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Lord shall repay evil to them for me and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord thou shalt repay or retribute in my stead and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will possibly bear being interpretable either to a good or ill sense but here by the context inclined to the ill sense punishing the enemies foregoing as in that other place Psal 57.2 't is by the LXXII rendred in a good sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing good to him But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the close from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to slacken or let go either what we hold in our hand or are in pursuit of makes it probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to have its primary notion of perfecting performing or making good according to that frequent form of prayer that God will perfect the work of mercy begun or taken in hand by him Abu Walid explains it by shall perfect or complete his goodness on or towards me and saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on me or towards me The Hundred and Thirty Ninth PSALM To the chief Musician a Psalm of David The hundred thirty ninth is the acknowledgment of God in that great attribute of his of being the searcher of hearts and consequently an appeal to him as the witness of his sincerity and the avenger of him against his enemies It was composed by David it appears not on what particular occasion and commended to the Prefect of his Musick O Lord thou hast searched me and known me 2. Thou knowest my down-sitting and mine up-rising thou understandest my thoughts afar off 3. Thou compassest my path and my lying down and art acquainted with all my ways 4. For there is not a word in my tongue but lo O Lord thou knowest it altogether 5. Thou hast beset me behind and before and laid thine hand upon me Paraphrase 1 2 3 4 5. Blessed Lord thou hast the perfect inspection and knowledge of me of all my designs and undertakings of the beginnings and ends of my actions of all the traverses of our lives Deut. 6.7 and even of my very thoughts A long time before my deeds discover them to men they are all naked and bare to thine all-seeing eye in heaven Thou hast ways of discovering and discerning the bent and inclination of my heart not onely as men have by words and actions but by immediate inspection into the heart being so close and present to me in every the least motion of that that a man can no more escape or march undiscovered out of a city the most closely besieged when the galleries are prepared and the assailant just ready to enter than a thought can arise in my heart which is not perfectly discerned by thee who art nearer and more intrinsick to me than my very soul See Heb. 4.13 6. Such knowledge is too wonderfull for me it is high I cannot attain unto it 7. Whither shall I go from thy spirit or whither shall I flee from thy presence 8. If I ascend up into heaven thou art there if I make my bed in hell behold thou art there 9. If I take the wings of the morning and dwell in the uttermost parts of the sea 10. Even there shall thy hand lead me and thy right hand shall hold me 11. If I say the darkness shall cover me then the night shall be light about me 12. Yea the darkness hideth not from thee but the night shineth as the day the darkness and the light are both alike to thee Paraphrase 6 7 8 9 10 11 12. This is an admirable power or vertue a most divine excellence of thine such as I am no way able to deal with or resist There is no means imaginable for me or any mortal to escape the reach of thy most penetrating eye to secure our selves from thy all-seeing presence neither could an ascent to heaven nor descent to the state of the dead that which hath its denomination from being invisible nay though we were able to fly as swift as light which of an instant overruns the whole horizon and carries day to the most distant regions the utmost parts of the world those beyond the Ocean whither it is thought there is no passage can stand us in any stead toward the concealing us from thy sight and judgments The darkest night the closest and most artificious recess the subtilest disguises and hypocrisies are all naked and bare and discernible before thee and as much so as any the most open scandalous sins which are committed before the sun or on the house top 13. For thou hast possessed my reins thou hast covered me in my mothers womb Paraphrase 13. My very affections and inclinations the original bents and pronenesses of my nature are within thy reach my fabrick and formation in the very womb of my mother being a work of thine 14. I will praise thee for I am fearfully and wonderfully made marvellous are thy works and that my soul knoweth right well Paraphrase 14. And that work I must confess a strange and prodigious work so that if I look no farther than mine own original and formation I cannot but acknowledge thee a God of stupendious operations 15. My substance was not hid from thee when I was made in secret and curiously wrought in the lowest parts of the earth 16. Thine eyes did see my substance yet being imperfect and in thy book all my members were written which in continuance were fashioned when as yet there were none of them Paraphrase 15 16. But even then when in the womb of my mother that place which no mortal eye can look into my body was most secretly wrought and all the art used that is imaginable to adorn it with the most various imbroidery from the first being of that mass through all the changes that daily and hourly and minutely were made till at length it came to a perfect formation with all the parts which it brings into the world with it thy all-seeing eye long before even from all eternity exactly discerned every the least change or variety which happened all that while and thy book of register still retains them not one the least circumstance being omitted 17. How precious also are thy thoughts unto me O God! how great
or thoughts of God when I awake I still am i. e. where I was before I went to sleep the more I think of it the more I may 't is such an Abyss that I can never get to the bottom of it Another interpretation the phrase is capable of by laying the weight on the Amphibology which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occasions signifying 1. to be faint and wearied out by work then 2. to awake from sleep which usually refreshes and 3. to arise from the dead see 2 King 4.31 the child is not awaked i. e. revived and Isa 26.19 Thy dead men shall live arise awake c. And then by the elegance of this comprehensive word the meaning may be that whether fainting or refresht or rising from the dead in whatsoever condition we are God is present with us by his special assistance and then fitly follows on the other side his vengeance on wicked men surely thou wilt slay c. V. 20. Speak against thee wickedly The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a thought whence the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that generally is an ill sense a wicked mischievous thought a contrivance for the hurt of some body the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred for mischief and that so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies by which the LXXII render it see note on Matth. 15. e. and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be interpreted not they speak against thee but they speak or talk of thee their talking of God pretending to piety is but a stratagem to doe mischief That this is the meaning of the phrase appears by that which immediately follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First they are God's enemies so certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Sam. 18.16 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemies Isa 14.21 though here they reade it as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 city 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy cities and being so sure their mentioning or naming of God must be on design to doe mischief by it Secondly their assuming in vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assuming for vanity or falseness say the LXXII is swearing falsely mentioning the name of God for the confirming some falsity and so that perfectly agrees with the former sense of speaking of God for mischief And accordingly the Chaldee render both phrases to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they swear by thy name for deceit and again they swear falsely V. 24. Wicked way The Original hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 way of falseness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sorrow labour and withall any thing laboriously or artificially contrived and so frequently an idol or image which is exprest in scripture style by vanity and falseness And so here the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way of error and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of falseness the LXXII reade more generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity This the Psalmist here disclaims in reference to the deceitfull pretenders to piety v. 20. their way being a way of deceit and falseness and because he looked on that as that which would not long stand God would at length discover and bring out such glozers he therefore here adds and lead me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the way of lasting of eternity that way which alone will hold out when all others faile when the way of the ungodly shall perish The Hundred and Fortieth Psalm To the chief Musician a Psalm of David The hundred and fortieth is a prayer of David's for deliverance from his malicious treacherous enemies such as Doeg c 1 Sam. 22. or rather the Ziphites who had undertaken to overthrow his goings v. 4. see 1 Sam. 23.20 and 22. and a prediction of the evils which should fall upon them the just reward of their dealings with him It was by him appointed for the publick service and committed to the Prefect of his Musick 1. DEliver me O Lord from the evil man preserve me from the violent man 2. Which imagine mischief in their heart continually are they gathered together for war Paraphrase 1 2. O Lord I come now to thee for thy seasonable relief and rescue for wicked and injurious men whose thoughts and actions are wholly set on doing of mischief are now resolved to set upon me with the greatest violence with all their heart as it were 3. They have sharpened their tongues like a serpent adders poison is under their lips Selah Paraphrase 3. For this they prepare by slanders and malicious forgeries their weapons are like those of the serpent or most venemous vipers they carry them in their mouths the tongue of the one is not more sharp nor the teeth of the other more poisonous than are their words and slanderous fictions against me See Rom. 3.14 Psal 58.4 4. Keep me O Lord from the hands of the wicked preserve me from the violent man which have purposed to overthrow my goings 5. The proud have laid a snare for me and cords they have spread a net by the way side they have set gins for me Selah Paraphrase 4 5. Many insidious and treacherous ambushes have they laid for me no fouler is provided with greater variety of gins and nets and springes than they are with artifices of deceit to supplant and ruine me and these they contrive whithersoever I goe so that I have no means or hope of safety but by my resort and appeal to thee for thy safe conduct to secure me through all these dangers 6. I said unto the Lord thou art my God hear the voice of my supplications O Lord. Paraphrase 6. To thee therefore I humbly address my self as to a God of mercy and to me of most fatherly care and kindness as well as to a Lord of all power and might beseeching thee in mercy to look upon me 7. O God the Lord the strength of my salvation thou hast covered my head in the day of battel 8. Grant not O Lord the desires of the wicked further not his wicked device lest they exalt themselves Paraphrase 7 8. O thou eternal God the governour of all from whose power it is that all my preservations and deliverances come from thee I acknowledge to have received most particular and signal protections in all my former dangers be thou now pleased to continue this thy good hand of safeguard over me to blast in stead of prospering the designs of my malicious enemies and not to allow them that temptation to exalt and elevate themselves which good successes are wont to give wicked men 9. As for the head of those that compass me about let the mischief of their own lips cover them Paraphrase 9. And so I am confident thou wilt doe and make their wicked designs the instruments of evil to themselves see Psal 7.15 16. and not me 10. Let burning
the cave exprest in the beginning of the verse by Our bones are scattered at the mouth of Scheol When a pit is made the earth that is digged and fetcht out to make the pit lies in an heap rudely at the mouth of the pit and that that lies so is ready to tumble into it Just so saith the Psalmist we have been ploughed and harrast out by sharp oppressions we now lie like earth so digged or ploughed at the mouth of the great pit call'd Scheol i. e. ready to be destroyed V. 8. Leave not From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to empty or pour out is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the notion of casting away pouring out as that which one cares not for So the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pour not out my soul the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take not away the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast not off or away my soul The Hundred and Forty Second PSALM Maschil of David A prayer when he was in the Cave The hundred and forty second is a prayer of David for deliverance in his helpless state when having escaped the treachery of the Keilites he was now in the Cave of Engedi 1 Sam. 24.1 It was set to the tune called Maschil see not on Psal 32. a. 1. I cried unto the Lord with my voice with my voice unto the Lord did I make my supplication 2. I poured out my complaint before him I shewed before him my trouble Paraphrase 1 2. In the distress wherein now I am this state of absolute destitution there is none to whom I should resort but to thee O Lord who art able and willing to relieve those that in their greatest straits apply themselves to thee To thee therefore I most humbly and devoutly address my petitions beseeching thee favourably to behold and rescue me 3. When my spirit was overwhelmed within me then thou knewest my path in the way wherein I walked have they privily laid a snare for me Paraphrase 3. I am in great perplexity not knowing which way to turn my self I am even at the last gasp of earthly hopes my treacherous enemies being very solicitous to insnare and betray me Thou seest O Lord the sadness of my straits and withal knowest the sincerity of my heart To thee therefore do I make my supplication v. 1. that thou wilt now take my part own and defend me 4. I looked on my right hand and beheld but there was no man that would know me refuge failed me no man cared for my soul Paraphrase 4. I have no human strength to defend or patronize me all worldly friends and auxiliaries have utterly forsaken me my life is left as an orphan destitute and helpless to him that will be so bloody as to take it away from me 5. I cried unto thee O Lord I said thou art my refuge and my portion in the land of the living Paraphrase 5. To thee therefore I pour out my prayers O God of all power and grace on thee do I wholly depend for my succour and preservation as on the onely sanctuary of my life as on the onely inheritance that is left me in this world 6. Attend unto my cry for I am brought very low deliver me from my persecutors for they are stronger than I. 7. Bring my soul out of prison that I may praise thy name the righteous shall compass me about for thou shalt deal bountifully with me Paraphrase 6 7. I am now very fitly qualified for thy sovereign hand of relief to interpose my persecuting enemies are much too hard for me I am now shut up in a close Cave as in a prison O do thou in this my time of distress send me thy relief and it will be a means of bringing in much honour to thy name may proselytes to thy service when by thy dealing with me they are so fully convinced of thy power and protection over all that rely on thee Annotations on Psal CXLII V. 3. Thou knewest What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here will be judged by Deut. 2.7 He hath known thy walking through this great wilderness i. e. hath preserved thee in all thy journying and so it agrees with what went before for the Lord hath blessed thee in all thy works So Psal 31.7 Thou hast known my soul in adversity i. e. taken notice of me patronized me And so here thou knewest my path i. e. hast taken notice of me to defend and secure me V. 4. Cared for my soul The Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeking for my soul The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seek is sometimes used for vindicating avenging taking part or defending any So Gen. 42.22 Reuben saith of Joseph behold his blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is required i. e. avenged and punisht upon us and Gen. 9.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will require the life of man i. e. avenge it on him that kills any man and in Ezekiel oft his blood will I require Thus when God is said to require simply without any addition the meaning is to avenge and punish And proportionably here requiring or seeking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for my soul most probably signifies vindicating or punishing another for the evil designed by him unto my soul For this is the part of a Goel an avenger of blood such was the next of kin to him that was slain to require justice for his soul or blood or life and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to require by which the LXXII here render it frequently signifies And to this the Syriack directs the interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is no avenger for my soul vindex animae meae vindicator of my soul saith their Latin Translatour and so the word signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to avenge which the Chaldee also useth in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is none to vindicate or avenge my soul That this is the meaning of the phrase beside the authority of those Interpreters seems farther evident by the beginning of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look or looking on the right hand and see or seeing so the words in the Imperative or Infinitive are literally to be rendred and not as the Interpreters more paraphrastically reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I looked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is not for me that knows me i. e. acknowledges me none that takes my part The Advocate was wont to stand at the right hand of his Client see Psal 109.31 Note i. And to this the phrase seems to refer look or looking on my right hand where the Patron or Advocate useth to stand and there is no man that acknowledges or takes my part So again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refuge is lost or gone from me to the same sense there is none to whom I can fly to take my part and then in the conclusion
but two parcels of Christ's words behind To the poor the Gospel is preached and Blessed is he that is not offended in or because of me To the former of these are answerable here these so many severals to the same purpose Which executeth judgment or pleadeth the cause of the oppressed Giveth food to the hungry Raiseth them that are bowed down unless that literally belong to Christ's corporal cures Loveth the righteous Preserveth the strangers Relieveth the fatherless and widow All which are but so many prophetical expressions to be understood in a spiritual sense of his exceeding mercies under the Gospel to the poor in spirit the humble and lowly in heart the prime peculiar objects of Evangelical mercy and those which are effectually wrought on by his grace and so Evangelized by him in that sense which belongs to that phrase in that place see note on Matth. 11. b. To the latter the words of this v. 5. are parallel Happy is he that hath the God of Jacob for his help whose hope is in the Lord his God for so to hope and adhere and place his full trust in the one true God is all one with not being scandalized or falling off from Christ whatsoever befalls And as that there is inferr'd from the other parts of the character of the Messias as a Conclusion from Premisses and so is set down in the close of all so here 't is set down as a principle in the front and which is all one proved by what follows in the insuing verses By all which it is father evident that the Messias whose character it is is no less than the Creatour of heaven and earth v. 6. and consequently the Lord that shall reign for ever and ever v. 10. the God of Zion or his Church unto all generations The latter of which is but proportionable to Christ's words to the Apostles Lo I am with you to the end of the world And the former the very style wherein Christ's Kingdom is exprest both in the Psalms see Ps 93.1 and in the New Testament 1 Cor. 15.25 and oft in other phrases amounting to the same sense as sitting at God 's right hand till he make his enemies his footstool Ps 110.1 Mat. 22.44 and Act. 2.34 The Hundred and Forty Seventh Psalm Praise ye the Lord. The hundred forty seventh Psalm which is divided into two by the Greek and Latin c. is a solemn form of magnifying God in his works of power and mercy and seems to have had for its title the close of the former Psalm Hallelujah and to have been composed after the return from the Captivity v. 2. 1. PRaise ye the Lord for it is good to sing praises unto our God for it is pleasant and praise is comely Paraphrase 1. Many motives there are to excite and stir up all to the magnifying the name of God 'T is a piece of service most acceptable in his sight 't is to them that perform it most pleasant and delightfull and that which best becomes us to pay to him and him to receive and expect from us who have our whole being from him 2. The Lord doth build up Jerusalem he gathereth together the out-casts of Israel 3. He healeth the broken in heart and bindeth up their wounds Paraphrase 2 3. To this we are farther ingaged by his present deliverances for though Jerusalem and the Temple of God there the state and Church have been sadly wasted yet hath God been pleased to return our captivity to recollect our dispersions and restore us to our homes and his Temple the chearfull performance of his divine service and so to refresh and revive us to cure the diseases and wounds to remove the sorrows of our souls 4. He telleth the number of the stars and calleth them all by their names Paraphrase 4. So likewise his omniscience and omnipotence exact our acknowledgments and adorations The stars of heaven which are so impossible to be numbred by us Gen. 15.5 that they are compared and joyned with the sand which is upon the sea shore for multitude Gen. 22.17 are not onely numbred but particularly known by God what powers qualities influences there are in every one of them and as they were all by a word or expression of his will first created so are they perfectly at his command and at the least bâ—ck or call of his as souldiers at the directions of their General the whole host of them immediately obeys and doth whatsoever he pleases 5. Great is our Lord and of great power his understanding is infinite Paraphrase 5. Thus infinite and boundless is the power the knowledge and the providence of God which is to us absolutely incomputable 6. The Lord lifteth up the meek he casteth the wicked down to the ground Paraphrase 6. And these doth he exercise constantly for the support and relief of all humble-minded men for their spiritual advancement in strength and grace which to them peculiarly he affords in greatest abundance but for all proud obdurate sinners which perversely resist him he is resolved to resist them and subdue them and magnifie his power in their destruction 7. Sing unto the Lord with thanksgiving sing praises upon the harp unto our God 8. Who covereth the heaven with clouds who prepareth rain for the earth who maketh grass to grow upon the mountains 9. He giveth to the beast his food and to the young ravens that cry Paraphrase 7 8 9. O then let us all with tongues and instruments of musick with all the solemnest expressions of our hearts celebrate those divine excellencies of his his power his wisedom his goodness and his providence And here it will be very considerable how in a series and succession of wise and gracious disposals he provides for the wants of all creatures here below especially of those that are otherwise most helpless he gathereth a multitude of watery clouds into regions of the air that those may distill and drop down moderate showers upon the higher and drier parts of the earth which have no other supply but that of rain and by so doing he provides grass for those wilder beasts that feed on those mountainous parts and are not beholden to the care of man as other beasts of the field sheep and oxen c. are and consequently would without this special provision of his be utterly destitute And by the â—ike way of providence it is that the young broods of Ravens which as soon as they are hatcht are forsaken and left destitute by the old ones yet by some secret undiscernible contrivance of God's whether by dew falling into their mouths when they gape or by flies in the air or worms bred in their nests or by some other constant though secret course of divine providence are sufficiently furnished with necessaries of life by God out of his unexhaustible treasury their wants are considered by him and certainly supplied see Job 38.41 and are emblems of his special protection and
not amiss express the true meaning of being extraordinarily with her which we ordinarily express by a like phrase of being great with her V. 23. For In the multitude of his folly he shall be deceived they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is cast out from the length of his days and perished through his folly clearly by way of paraphrase therein respecting the promise which their former rendring of v. 19. had made to him that continued constant to his own wife There they had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt have long life and in proportion being here to express the miscarriage and folly of the adulterer they say he is cast out and looseth forfeiteth the foremention'd length of days and perishes for his sad mistake CHAP. VI. 1. MY son if thou be surety for thy friend if thou hast stricken thy hand with a stranger 2. Thou art snared with the words of thy mouth thou art taken with the words of thy mouth Paraphrase 1 2. Among all the actions of civil life wherein our estates and so our secular prudence is most nearly concerned there is none more highly considerable than that of suretiship for other men That which most frequently tempts a man to it is the importunity of such as he hath long associated with The close league which hath been betwixt them the communication of secrets c. seems to exact this from him and to make it but reasonable for him to yield to it But the answer to this appearance of argument is very obvious The yielding to this seeming office of kindness to a companion or friend is really the obliging and subjecting thee to the creditour i. e. to a stranger and enemy And when thou hast once thus ensnared and entrapt thy self though it be but by speaking a few words thou art as fast and as irreversibly engaged as the silly beast that is faln into the hunters toils which were cunningly laid for him All the difference is that thou art a captive of thine own choice thine own act whether of tongue or handwriting hath brought this ruine upon thee 3. Doe this now my son and deliver thy self when thou art come into the hand of thy friend go humble thy self and make sure thy friend Paraphrase 3. As it is thy kindness to thy friend is become thy snare and hath put thee into the power of thy enemy and it nearly concerns thee to disintangle thy self and there is but one way possible to doe it to hasten to thy companion who hath drawn thee in and use all importunity to prevail with him to get thee released again 4. Give not sleep to thy eyes nor slumber to thy eye-lids 5. Deliver thy self as a roe from the hand of the hunter and as a bird from the hand of the fowler Paraphrase 4 5. This is so great and close a concernment of thine that thou canst not with any prudence sleep or rest till thou have done it considering the danger that attends the least neglect or procrastination even as great and pressing as that of the deer or bird which is shot or caught in a gin and must expect speedily to be destroyed ruin'd irreversibly if by some speedy course thou be not rescued 6. Go to the ant thou sluggard consider her ways and be wise 7. Which having no guide overseer or ruler 8. Provideth her meat in the summer and gathereth her food in the harvest Paraphrase 6 7 8. As in this the least delay is most pernicious so in all things else sluggishness or negligence of those things which are so nearly our concernments ought to be avoided And to that if we need any instructour we may go to one of the least and meanest of creatures the ant or pismire which hath no provision made for it by any either man or other creature hath none set over them as the cattel of the field have either to prescribe them labour and set them to it or to provide them food none of their own kind to conduct and rule them as the bee and locust have and yet this little creature lives in society great multitudes of them together and in the summer especially the harvest time they go abroad and bring home great store of provision from all quarters which they lay up most carefully and after tend it that it take no harm when it is in danger to putrifie they bring it out and air it when it is apt to grow as about seed time they bite off the ends of it and being thus gathered and preserved it maintains them liberally the whole year about In all this every one of them voluntarily labouring as hard as if he had a severe taskmaster or exacter placed over him And this certainly is a most eminent degree of providence which nature teacheth them and matter of imitation for thee both in relation to thy temporal and thy spiritual estate by diligence to improve all advantages to thy good of either sort and if thou do not transcribe this copy in some measure thou art not so wise as all reason obliges thee to be and thou wilt have the smart as well as reproach of this folly that want and penury of all sorts which is the sluggards portion 9. How long wilt thou sleep O sluggard when wilt thou arise from thy sleep 10. Yet a little sleep a little slumber a little folding of the hands to sleep 11. So shall thy poverty come as one that travelleth and thy want as an armed man Paraphrase 9 10 11. For so inevitably it is and that founds a most rational and bitter reproach to those that are guilty of this sin Such there are good store in the world sleepy slothfull persons which can never think they have been idle long enough are always coveting and projecting for and craving more rest and quiet and security in sin cannot be perswaded to labour to excite their faculties but give them up supinely to doing nothing or worse than nothing an unprofitable or which is more criminous a pleasurable vicious life have continual aversions to all exercise either of body or mind to dâ—ence in their particular calling to the necessary duty of prayer to God to works of mercy any charitable office to men to resisting and subjugating their own passions and the like This is a most scandalous and detestable sin and to make it more reasonable for us to avoid it 't is that which as was said will betray him that is guilty of it to all kinds of want and extreme penury ghostly and bodily For example He that neglects the works of his calling and is not laborious in that soon comes to utter beggery in respect of the things of this world he that neglects duties of piety comes to want that grace which is promised to the importunate asker and to none else he that neglects duties to men hath all the curses of this and another world he that is not at
through the ear by his old Master rather than thus dignified with the Title of Free-man and denied the Libertinism that belongs to it But the truth is there is a third notion of these words which will be a Supersedeas to that of a Promise and that is as this art of promising is only an excuse or shift or pretence to get off the present smart of the rod or the importunity of the Prophet to escape the smiting or the being smitten the cross or following of Christ Should the unmanaged Horse instead of the Bullock in the Text desire his Rider to put off his Spurs and Whip and at once to ease him both of Bit and Saddle and then promise to be the tractablest Beast in nature but till then profess that all those Instruments of Discipline should never tame him I beseech you what would be thought of this Oration would you certainly be perswaded that the Beast spake reason that it was a serious design of a generous obedience a gallantry of a voluntary unconstrained vertue If so you may believe the Beast within you that makes the same proposal to God and you In the mean time 't will not be amiss to resolve that he that hath exceptions to God's methods hath some other Master to whom he is more inclinable to retain he that will not serve God for nought that is all for the thriving Piety the gainful Godliness that must have his reward just as he is a doing the work a payment in hand even before he sets about the duty will sure bring in little profit to God be he fed never so high very thin returns of good life for all his donatives He that will not now mend under the rod edifie by so many doleful Lectures as have been read us out of a Zachary's and a Jeremy's roll that hath arrived to Theodoret's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mind that can reverberate judgments and make them rebound in more provoking sins against the hand that sent them is of the Pharaoh the anvil-temper and let him pretend or promise or flatter himself what he please by holding out his white Flag for Treaty he desired to be in case to maintain his Fort still against God and 't is not victualling and bribing but starving and storming must help to drive him out of it Which brings me to the third and last particular The stating of this difficulty betwixt God and man and in it the falseness of man's judgment and fallaciousness of such his promise both in respect of God who will never send them Prosperity that Adversity wrought no good on and of Prosperity it self which would never do the work if God should send it For the first in respect of God who will never send them Prosperity that Adversity wrought no good on this you may judge of not only by that great Rule of State in Heaven of God 's resisting the proud and Surely God heareth not sinners compounded into one Gospel-aphorism the incorrigible beggar can never have audience in heaven nor returns from thence save only of stones and thunder-bolts but especially on that wise ground of divine oeconomy on which all these stripes are sent God's first method of calling us off from the world is the soft and friendly the having therefore these promises let us cleanse our selves a Heaven a Paradise and a Canaan to confirm Angels and bring men to bliss to draw with the cords of a Man with the bands of love and if that prevail Afflictions are superseded and were it not that there is another special use of them to illustrate our Christian vertues and improve our Crown and withall to confute Satan when he accuses us of unsincerity the reformed Christian should never be thus exercised But when Prosperity will not work when the calmer physick is digested into nourishment of the disease then and not till then the vomit comes in on the reserve the tempest and deluge to drown those Serpents that had ingendred and thriven in the shallow and stlll waters as to them that are sick of perfumes the noisomest Smell is the only Cordial and then as Cusanus observes there is in God coincidentia contrariorum this severity is the only mercy these wounds the only balsame the hostile approach the most obliging charity and as by the Heathen artifice in Hero's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as soon as ever the fire was kindled upon the Altar the plummets fell and the doors flew open and the God appeared upon the Chair of State so by this rarifying power of flames and judgments the earthly obstacles are oft removed and the Deity set up and inthron'd in the heart and then sure 't was good for that man that he was in trouble And generally the rule is true in Gerson Omnes poenae non exterminantes sunt medicinales All mulcts that are not undoing and our Law admits not of any but such as are salvo contenemento are a piece of charity and physick in the Judge For this cause are many sick and weak nay many fallen asleep if we will believe the Apostle and all these judgings of the Lord the only Antidotes against that fatal poyson the being condemn'd and ruin'd with the world And then you will not blame the wit or piety of the old Heathens who deifi'd all their Benefactors that they had Temples for such Fevers as these the friends that had so oblig'd them I 'm sure St. Augustine makes it his wonder that upon that score they had not erected one Altar more impietati hostium to the impiety and rapine of their enemies which was constantly if they had but the grace to make use of it so royal a Benefactor The sovereign power of this Recipe being thus considered you will give it leave to be the last in God's prescribing and the most depended on and the Patient being not fit for the cost or trouble of any farther experiments when these have proved successless the greatest mercy of the Physician is to leave him with these Cupping-glasses at the neck that if there be ever a spark of vital spirit within it may by this assistance discharge it self of that poysonous vapour and yet possibly overcome and quit the danger but if not 't is sure too late to divert to any new course the fetching out the Cordials will but enhance the Bill and maintain the Lamp a little longer will never beget a new stock of spirits or spring of life when 't is once so quite exhausted and therefore the conclusion is clear and the Prophet Amos hath exprest it by an apt resemblance Amos 3.5 Shall one take up a snare from the earth and take nothing at all Shall God remove his judgments from a Nation while the sins are still at the high-water Infallibly he will not do it If he do 't is a sad presage his soft hand is but absolute desertion the leaving to our selves is the giving us up to our bloudiest enemies that unseasonable
〈◊〉 〈◊〉 〈◊〉 those abominable Gentile impurities the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unnatural excrescencies of lust which the rest of his idolatrous Countrey-men had long been guilty of and which brought that fire and brimstone from heaven before his eyes upon some of them Abraham it seems resolv'd and vow'd against those heathen abominations covenanted with God a life of Purity and to that end a going out of that polluted Country then seal'd this Covenant to God as the custom of the Eastern Nations was in leagues and bargains seal'd it with blood and see what an obligation this proves to God not only to call him and account him a friend of God to style himself by him as he doth here by Bethel I am the God of Abraham through the whole Book of God but the obligation goes higher upon God it prevails so far that he comes down himself and assumes flesh on purpose to seal back the counterpart of that indenture to Abraham in blood also and in that that he is his shield and an exceeding great reward to all that shall but resemble him to the end of the world in that faithful coming that vow'd resolution of obedience to his commands The short of it is these resolutions and vows if they be sincere not the light transient gleam the sighs only that we are so ill or wishes that we were better but the volunt as firma rata the ratified radicated firm purpose of new life even before it grow to that perfection as to bring forth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worthy meet proportionable fruits of such change are instantly accepted and rewarded by God with pardon of sin and justification and so God is the God of Bethel hath a particular respect to these vows and resolutions at the very making of them and that was the first thing And so again secondly for the prospering them when they are made He that gives himself up to God becomes by that act his Pupil his Client part of his charge and Family an Orphan laid at his gates that he is bound to provide for engaged by that application if once accepted to be his Patron-guardian as among the Romans he that answers to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Clients calling him Father is supposed to adopt undertakes the protection of the Haeredipeta obliges himself to the office and real duty of a Father And I remember the story of the Campanians that could not get any aid from the Romans against a puissant enemy they solemnly came and deliver'd themselves up into the Romans hands by way of surrender that by that policy they might oblige the Romans to defend them and espouse their cause with a si nostra tueri non vultis at vestra defendetis if you will not lend us your help preserve our region yet now we are your own you are obliged to do it quicquid passuri sumus dedititii vestri patientur whatsoever from henceforth we suffer it will be suffer'd by your Clients and Subjects and so certainly the resigning our selves up into God's hands the penitent sober resolution of The Lord shall be my Lord giving our selves up not as Confederates but Subjects to be ruled as well as to be aided by him no such way in the world as that to engage God's protecting and prospering hand to extort his care and watchfulness over us He that comes out but resolutely into the field to fight God's battels against the common Enemy God and the Angels of Heaven are ready to furnish and fortifie that man Resolution it self courage but upon its own score is able to break through most difficulties and the want of that is the betraying of most Souls that come into Satan's power But then over and above the prospering influence of Heaven that is still ready to assist such Champions the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXXII puts in into the last verse of the 17. of Exod. the secret invisible hand by which God will assist the cordial Joshua and have war against Amalek for ever fight with him as long as Joshua fights the co-operation of the spirit of God with all that set resolutely about such enterprises of valour his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is a sure fountain of relief and assistance to such resolutions Do but try God and your own Souls in this particular for the vanquishing of any sin that your nature and temper is most inclin'd to Take but the method of this Text Come into God's presence resolve sadly and advisedly in that Bethel never to yield to that sin again resolve not only on the end but the means also that are proper to lead thither foresee and vow the same resistance to the pleasant bait that to the barbed hook under it to the fair temptation that to the horrid sin it self and then those weapons that may be useful for the resistance the fasting and the watching that are proper to the exorcising that kind of devil be sure to carry out into the field with thee and in every motion of the battel let the Moses as well as the Joshuah's hands be held up the sword of the Lord with that of Gideon implore and importune that help of God's which hath given thee to will to resolve that he will continue his interposition and give thee to do also that having begun the good work in thee he will not lose the pledge but go on also to perfect it And whenever thou art next tempted to that sin recal and remember this resolution of thine bid that very remembrance of thine stand by on thy guard and if you please by that token that this day I advised you to do so and withal consider the temptation that it is an express come just from Satan that sworn enemy of Souls against which in God's presence the first time thou ever cam'st into the Church thou didst thus vow and profess open defiance and hostility that this disguised Fiend shakes a chain in Hell be his address to thee never so formal and is now come on purpose to supplant or surprise thy constancy to see whether thou considerest thy reputation with God or no whether thou makest scruple of breaking vows and resolutions and then in stead of treating with that sin cry out to God to defend thee against it either to give strength or remove the temptation and deal honestly and sincerely with thine own Soul betray not those helps that God thus gives thee in this exigence and then come and tell me how it hath prov'd with thee In the mean time till thou hast made this experiment be not too querulous of thine own weakness or the irresistableness of sin Believe it a few such sober trials and practisings upon anger lust and the like and the benefit that would infallibly redound from thence might bring the ancient Church-order of Episcopal Confirmation into fashion and credit again which had it but its
c. I begin with the first of these To clear the fundamental difficulty or explain what is meant by sending to bless All sorts of Arts and Sciences have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their peculiar phrases and words of art which cannot be interpreted fully but by the critical observing their importance among those Artists Casaubon I remember observes it among the Deipnosophists that they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that none but Athenaeus can interpret to us and certainly the Book of God and Christ that spake as never man spake must not be denied this priviledge Among the many that might be referr'd to this head two here we are fall'n on together the matter of our present enquiry sending and blessing The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send and the Greâ—k parallel to it if we look it in common Dictionaries and in many places of the Scripture it self is a word of most vulgar obvious notion but if you will ask the Scripture-Critick you shall find in it sometimes a rich weighty pretious importance To design or destine to instal or consecrate to give commission for some great office How shall they preach unless they be sent and a hundred the like Thus we hear of the sending of Kings Judges Prophets but especially of our spiritual Rulers under the Gospel No other title assign'd them but that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the missi the sent or the Messengers of Christ the more shame for those that contemn this mission lay violent hands on that sacred function the meanest and lowest of the people to make one parallel more betwixt Jeroboams Kingdom and ours those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ignatius phrase brass Coines of their own impressing so contrary to the royal prerogative of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Peters agonistical stile that run without any watch-word of Gods to start them yea and run like Ahimaaz out-run all others that were truly sent The defect in our tongue for the expressing of this is a little repair'd by the use of the word Sent and so read it thus God having raised up his son Jesus gave him commission to bless us you will somewhat discern and remember the importance of this first phrase And so again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bless and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text so fully answerable to it though it be a vulgar stile in all Authors yet a propriety it hath in this place and in some others of Scripture noting the Office of a Priest to whom it peculiarly belongs to pronounce and pray for blessings i. e. in this eminent sense to bless others For there being two sorts of Priests in the Pentateuch or if you will two acts of the same Divine function the one of blessing the other of sacrificing the one observable in the Fathers of every Family in Gen. who therefore use solemnly to bless their children and after the enlarging of Families into Kingdoms belonging to Kings and eminently and signally notified in Melchisedech Gen. 14.19 the other more conspicuous in Aaron and his Successors in the Jewish Priesthood Both these are most eminently remarkable in our Christ the one in his death the other ever since his resurrection The sacrificing part most clearly a shadow of that one great oblation on the Altar of the Cross for us and in spight of Socinus such a Priest once was Christ though but once in spight of the Papists Once when he offer'd that one precious oblation of himself the same person both Priest and Sacrifice and but once no longer Priest thus than he was thus a sacrificing this is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.23 a Priesthood not suffer'd to continue the same minute determin'd his mortal life and mortal Priesthood buried the Aaronical rites and the Priest together But for the Melchisedech Priesthood that of blessing in my Text that of intercession powerful intercession i. e. giving of grace sufficient to turn us this is the Office that now still belongs unto Christ the peculiar grand Office to which that notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which Christs durable unction belongs by which he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consecrate for evermore Heb. 7. ult parallel to that so frequent style of his A Priest for ever after the order of Melchisedech not that Melchisedech was a Priest for ever and Christ like him in that but that Christ was to continue for ever such a Priest as Melchisedech in Gen. was or that his Aaronical Priesthood had an end one sacrifice and no more but his other Melchisedech priesthood was to last for ever which you will more discern if you proceed to the second particular the date of this sending the time of his instalment into his Priesthood after his resurrection God having raised up sent c. That the resurrection instal'd Christ to his eternal Priestly office or to that part of it which was to endure for ever is a truth that nothing but inadvertence hath made men question There 's nothing more frequently insinuated in the Scripture were not my Text demonstrative enough first raised up and then thus sent or instal'd the 5. and 7. to the Heb. would more than prove it so in that fundamental grand prophecy to which all that is said there refers that in the 110. Psal the Priesthood of Christ is usher'd in with a Sit thou at my right hand ver 1. ruling in the midst of enemies ver 2. the day of his power ver 3. all these certain evidences of his resurrection and then and not till then ver 4. The Lord hath sworn c. thou art a Priest for ever a mortal dying determinable Priest he was before in his death but now after his resurrection from that death a Priest for ever Once more Heb. 7.15 perhaps there may be some Emphasis in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ariseth there ariseth another Priest or he ariseth another an Aaronical Priest in his death but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Melchisedech i. e. another kind of Priest in his resurrection Add to this that the Melchisedech-Priest must be like the type a King as well as a Priest which Christ as Man was not till after his resurrection and so that other famous type of our Jesus Zach. 6.13 Josua the son of Josedek the High-Priest he shall be a Priest upon the throne and the counsel of peace that grand consultation of reconciling sinners to God shall be betwixt them both in the union of that Sceptre and that Ephod that Mitre and that Crown the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Regal and Sacerdotal Office of Christ and as one so the other both dated alike from after the resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing that by this accumulation of Scripture-testimonies it was necessary to demonstrate For the clearing of which truth and reconciling or preventing all
stanch from sin that he may merit and be sure to have his fill of it And then certainly one clear single apprehension of that infinite bliss which the eye of Faith represents to us were enough to ravish a world of souls to preponderate all other delights which the most poetical fancy of man or Devil could possess us with Were but the love of Christ to us ever suffered to come into our hearts as Species to the eye by introreception had we but come to the least taste and relish of it what would we not do to recompence and answer and entertain that love what difficulty would it not ingratiate to us what exquisite pleasure or carnal rival would not be cheap and contemptible in its presence If thou hast but faith to the size of a grain of Mustard-seed speak to this mountain and it shall be removed the tallest cumbersome unwieldy temptation which all the giants in Hell can mould together as once they are feign'd to do the Hills to get up to Heaven Pelion Ossae c. if thou dost but live or breath by Faith shall vanish at the least blast of thy nostrils The clear representation of more valuable pleasures and more horrid dangers than any the flesh can propose certainly attending the performances or breach of our Vow of Wedlock is enough to charm and force us to perpetual chastity to fright or scoff all other wooers out of our sights to reprobate and damn them as soon as they appear there is in this husband of ours a confluence of all infinite imaginable delights which whosoever hath but once tasted but from a kiss of his mouth he is not unconstant but sottish if he ever be brought to any new embraces But then openly to contemn to profess neglects to go a wooing again to tempt and sollicite even temptations to give gifts to all thy lovers to hire them that they may come unto thee on every side for thy whoredoms vers 33. of this Chapter this is a degree of stupidity and insolence of insatiable pride and lust that neither the iniquity of Sodom nor stubbornness of Capernaum nor the Rhetoricall'st Phrase almost in the very Scripture can express but only this in my Text which comes in the last place with a marvellous Emphasis Imperious The work c. In which one Epithet many of the highest degrees of sin are contain'd 1. Confidence and shamelesness in sinning an imperious Whore mulier impudicae libidinis one that is better acquainted with lust than to blush when she meets with it modesty and coyness are but infirmities rather than good qualities of youth effects of ignorance and tenderness and unexperience in sin a little more conversation in the world will season men to a bolder temper and in time instruct them that this modesty is the only thing they ought to be asham'd of 'T is not ingenuity but cowardise a poor degenerous pusillanimous humour to go fearfully about a vice to sin tremblingly and with regrets this Country disposition or soft temper when we come abroad into the world amongst men 't is quite out-dated thus is impudence and a forehead of steel grown not the armor only but even the complexion of every man-like spirit He is not fit for the Devils war that is so poorly appointed either with courage or munition as to be discomfited by a look 't is part of his honour not to fear disgrace and his reputation not to stand upon so poor a thing as reputation 2. Imperious taking all authority into her own hands scorning to be afraid either of God or Devil quae regno posita neminem timeat having fancied her self in a throne never thinks either of enemy to endanger or of superior to quell her but sins confidently in Cathedrâ Psal i. 1 in state in security and at ease and never doubts or fears to be removed And this is most primarily observable in the Jews depending on their carnal Prerogatives as being of Abrahams seed and yet thus also may we suspect do many among us some tying Gods decree of Election to their persons and individual entities without any reference to their qualifications or demeanors others by a premature perswasion that they are in Christ and so in such an irreversible estate that all the temptations all the Devils nay all the sins in Hell shall never dispossess them others resolv'd that God can see no sin in his children in imitation of Marcus in Irenaeus whose Heresie or rather fancie it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by the redemption they were become invisible upon these I say and other grounds how true I will not now examine do many rash presumers abuse the grace of God unto wantonness never fear to sin because they need not fear to be punished never cease to provoke God because they are sure he is their friend and being resolved of him as a Saviour contemn him as a Judge Multi ad sapientiam pervenissent c. saith he Many had come to learning enough had they not believed too soon they had attain'd it No such hindrance to proficiency as too timely a conceit of knowledge thus might we ordinarily guess some men to have been in good towardly estates had they not made too much hast to conceive so and having once possest themselves of heaven on such slight grounds such not as a solemn examination of themselves but some gleams of their fancy had bestowed upon them 't is no wonder if all the effects of their assurance be spiritual security and supine confidence in sinning they have hid their heads in Heaven by their vain speculation and then think their whole body must needs be safe be it never so open and naked and bare to all temptations Nay be they up to the shoulders in carnality nay earth nay hell yet seeing caput inter nubila their head is in the clouds there is no danger or fear of drowning be it never so deep or myrie This was Laodiceas estate Rev. iii. 17 She fancied her self great store of spiritual riches and brought in an Inventory of a very fair estate I am rich and am increased in goods and have need of nothing any more accession even of the graces of God would be but superfluous and burthensome not knowing all this while That she was wretched and miserable and poor and blind and naked There is not a blessing upon earth that can any way hope or seem to parallel a sober well grounded assurance here that in time we shall be Saints in Heaven 't is such a Paradise upon Earth that Heaven it self seems but a second part of it differing from it rather in degrees and external accomplishments than in any distinct specifical kind of happiness the Lord of Heaven by his mighty working when it shall please him begin and consummate it in us But then to make use of this Patent of Heaven to engage us further in the deep to keep us not from
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
and the Syriack perfection or integrity and rectitude the Latine simplicity and equity the Arabick mansuetude and rectitude And so in like manner for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observe and see they read keep and see to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Chaldee keep and respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXXII custodi vide in the Latine c. and the Hebrew words indifferently bear these Again for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last part of or to that man is peace which the Chaldee also retein the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a remnant to the peaceable man and so the Latine and the Aethiopick but the Syriack with some change there is a good end to men of peace and the Arabick there shall be an end to the peaceable Here 't is also clear that the LXXII from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a remainder and so again v. 38. and so Psal 109.113 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his children and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will well bear the man of peace And so still there is nothing strange in that rendring though that which our English hath given be most literal and regular to the Hebrew and the context the whole Psalm being made up of observations of this kind how in the end wicked men come to ruine and good men to prosperity V. 38. Together From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to unite and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes rendred together sometimes at once and that when applied to destruction c. denotes utter destruction because he that is destroyed at once is so destroyed as that there is nothing behind nothing wanting to final and total destruction The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at once Thus Psal 19.9 when Gods judgements are said to be righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at once say the LXXII the meaning is they are so righteous as nothing can be added thereto The Thirty Eighth PSALM A Psalm of David to bring to remembrance Paraphrase The Thirty eighth is a mournful complaint of Davids reciting his present miseries and calling to God to remember and pity and relieve him 1. O Lord rebuke me not in thy wrath neither chasten me in thy hot displeasure Paraphrase 1. O God of all Justice and yet of all mercy too let not thy punishments though most justly deserved by my sins break out in extremity against me 2. For thine arrows stick fast in me and thy hand presseth me sore Paraphrase 2. They are already very sharp and heavy upon me 3. There is no soundness in my flesh because of thine anger neither is there any rest in my bones because of my sin Paraphrase 3. My sins have most sadly provoked thy wrath and the effects of that are very sensible mine estate is become like to those that are under some sore malady that hath seized on every part of their bodies and allows them no intermission of pains and mistery no rest or cessation of their anguish 4. For mine iniquities are gone over mine head as an heavy burthen they are too heavy for me Paraphrase 4. Or to those that are plunged deep over head and ears in water overwhelmed and ready to be drowned by it or to those that under some insupportable weight or burthen are prest to the ground the number and weight of my sins is so great and from thence my punishments so many and so heavy that I am opprest and overcharged by them 5. My wounds stink and are corrupt because of my foolishness Paraphrase 5. Or again to one that hath received many sore blows and bruises which as they are very painful at present so if they be not well lookt to and the congeled blood carefully drawn out they will soon putrifie and grow noisome And mine own absurd and foul follies have brought all this upon me 6. I am troubled I am bowed down greatly I go mourning all the day long Paraphrase 6. Like to one that with some chronical disease is extremely decayed and bent down toward the earth and so is forced to go continually in that sad mournful posture that is wont to be used in time of lamentations 7. For my loins are filled with a loathsome disease and there is no soundness in my flesh Paraphrase 7. Like to one that is full of boyles and swellings in several parts of his body and so is very sorely and painfully diseased 8. I am feeble and sore broken I have roared for the very disquietness of my heart Paraphrase 8. Lastly like to one that with long and terrible pains through grieving and sighing and roaring for them is brought into a very weak and low estate a consumption of the whole body And all this have my own â—ins most absurdly committed and most bestially continued in for a great space most justly brought upon me 9. Lord all my desire is before thee and my groaning is not hid from thee Paraphrase 9. O blessed Lord thou seest my wants and the continual misery that I am in 10. My heart panteth my strength faileth me as for the light of mine eyes it also is gone from me Paraphrase 10. I am as one in an amazement or giddiness ready to sink or tumble his eyes dim so that he cannot make use of them any more than if he had none 11. My lovers and my friends stand aloof from my sore and my kinsmen stand afar off Paraphrase 11. And in all my distress I was so far from receiving any reliefe or comfort from man that they which were neerest knit to me by the tyes of nature and friendship were some of them afraid of owning me others never considered me 12. They also that seek after my life lay snares for me and they that seek my hurt speak mischievous things and imagine deceits all the day long Paraphrase 12. As for mine enemies that projected to take away my life at least to do me some great hurt their actions their words their thoughts were continually intent on some kind of violence mischief or deceit or other 13. But I as a deaf man heard not and I was as a dumb man that opened not his mouth 14. Thus I was as a man that heareth not and in whose mouth are no reproofs Paraphrase 13 14. And all this I bare with patience I took no notice of their behaviour toward me never rebuked the one nor the other for what they did or said unto me 15. For in thee O Lord do I hope thou wilt hear O Lord my God Paraphrase 15. My full trust and dependance is on thee O Lord and my assured confidence that thou wilt in thy good time interpose thy hand and deliver me 16. For I said hear me lest
otherwise they should rejoyce over me when my foot slippeth they magnifie themselves against me Paraphrase 16. To thee therefore I make my petition that thou wilt not leave me to mine enemies will to rejoyce and triumph over me as they are very forward to do and to make their boasts what victories they have obtained over me if at any time any the least evil befalls me 17. For I am ready to halt and my sorrow is continually before me Paraphrase 17. And now indeed this is my condition for I am in continual danger and expectation of ruine if thou be not pleased to support me 18. For I will declare mine iniquity I will i be sorry for my sin Paraphrase 18. And I must acknowledge and confess that they are my many grievous transgressions which have brought this anxiety upon me given me reason continually to fear lest by them I have forfeited thy protection and then there is nothing but ruine to be expected 19. But mine enemies are lively and they are strong and they that hate me wrongfully are multiplyed Paraphrase 19. And to this my fear agrees the prosperity of my unjust and causeless enemies who live and increase in strength their forces are daily multiplyed And this may well mind me of the increase of my sins to which this is imputable for otherwise I am sure I have not provoked them by any injury done to them only my sins against thee have thus strengthened them 20. They also that render evil for good are mine adversaries because I follow the thing that good is Paraphrase 20. To them I have done nothing but good and yet they persecute me and make these unkind returns for all my kindness having no other matter of quarrel to me but my doing that which is just and good and never wronging them how much soever I am wronged by them 21. Forsake me not O Lord O my God be not far from me Paraphrase 21. O God of power do not thou leave me to their malice O Father of mercy and that to me thy sinful servant let not my sins remove thee from me 22. Make haste to help me O Lord my salvation Paraphrase 22. O thou whose title it is to save and deliver those that are in the greatest danger and even on sinners to have mercy and rescue them from the due reward of their sins and hast to me made most gratious promises of this kind I beseech thee no longer to defer but in my greatest extremity relieve me opportunely and speedily Annotations on Psal XXXVIII Tit. To bring to remembrance It is uncertain what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the title of this Psalm signifies Some of the Hebrews apply it to their Musick but give no clear account of their reasons or meaning herein That which seems most probable is that as the meat-offering Levit. 2.2.9.16 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a memorial an offering of sweet savour to God and elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a memorial Lev. 24.7 or rather as Gods remembring any man is his relieving and helping him so a prayer to God in time of distress may fitly be stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cause remembrance Thus this Psalmist elsewhere prayes Lord remember David and â—la his troubles Psal 132.1 and remember O Lord thy tender mercies Psal 25.6 Remember thy congregation Psal 74.2 and many the like And accordingly this Psalm and the seventieth which have this title are most earnest prayers for relief There Make hast O God to deliver me make hast make hast to help me O Lord c. and here O Lord rebuke me not c. in the beginning and forsake me not O Lord O my God be not far from me make hast to help me O Lord my salvation in the end What the distress was that caused so passionate a prayer for relief will be hard to define Particularly The outside of the words and expressions signifies a sharp and noysome disease And 't is not improbable that David should have his part in that kind of affliction who had so large a portion of other sorts or that since his persecutions have furnished the Church with so many excellent pieces of devotion his bodily afflictions should proportionably do so to especially since we see King Hezekiah both in his sickness and his recovery making attempts of this kind But 't is also possible that Davids other distresses of which we have more certain evidence in his story his persecutions under Saul and from his own Son Absalom might by a Psalmist in Poetick style be thus resembled and compared with the sorest and most noisome diseases And therefore I deemed it more safe to set the paraphrase with this latitude of signification applying the words to his streights in general store of which it is certain he had rather then to confine them to noisome diseases which we read not that he was visited with at any time V. 2. Stick From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descendit are two words in this v. 2. distinguishable by the nouns to which they are applyed The former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applyed to arrows signifies going down i. e. entring deep into the flesh The LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine and Syriack and Arabick infixae sunt mihi are fastened in me which is but a natural consequent of entring deep and so is set to paraphrase it The latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applyed to hand signifies to come down or descend with some weight to fall upon him This the Chaldee render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remained and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and did rest as if they read it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rest But the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmasti saith the Latine thou hast confirmed thy hand upon me i. e. let it fall hard upon me the Arabick rightly express their meaning thy hand is become hard upon me and so this is a good paraphrastical explication of it V. 5. Wounds From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit sociatus est is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bruise from any blow because the blood or matur associates and gathers together in that place it signifies also a boyle or aposteme Here 't is in the former sense as caused by a blow or stroke and figuratively signifies any effect of Gods wrath or displeasure and it is said to putrifie and to stink for so the blood and humors thus congregated and standing still do putrifie immediately and will be noisome if they be not drawn out The LXXII therefore fitly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vibices such as come from blowes but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boiles in the other notion of it and so I suppose the Chaldee also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puduit pudefecit because such bruised parts look black and blew and are matter of shame