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
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
which the thunder puts the hinds when it makes them calve drives them out of their holds as the same thunder frights the beasts of the forrest out of their thickets This therefore is to admonish all the whole world every man living to acknowledge his power and glorious Majesty and come in and worship him in these or the like words 10. The Lord sitteth upon the floud yea the Lord sitteth King for ever Paraphrase 10. The Lord judgeth and ruleth in the clouds and so he shall continue to do for ever and subject the proudest nations to his Kingdom 11. The Lord will give strength unto his people the Lord will bless his people with peace Paraphrase 11. And for those that he hath chosen and taken to himself and that live constant and faithful in his service he will protect and strengthen them and bestow upon them all the prosperity and felicity in the world subjecting all their enemies and restoring them to a durable lasting peace Annotations on Psalm XXIX V. 1. Ye mighty From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortitude is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powerful strong of which see note on Psal 22. a. And though that word come to signifie many other things yet in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sure the compellation of Princes under the phrase of son of the potent or strong Thus is Nebuchadonozar called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of the Nations or the strong among the Nations Ezek. 31.11 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Princes we render the mighty men of Moab Exod. 15.15 and those particularly in the number of those to whom David is supposed to speak in this Psalm after his subduing them 2 Sam. 8. so again 2 Kin. 24.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mighty of the land The Chaldee paraphraseth this by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assembly of Angels sons of God taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Angels The Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendered filios arietum young rams in that notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a ram though as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew so in Chaldee and Syriack and Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the mâ—le of any sort The LXXII at least these Copies which we have of their Translation do as it is not unusual in other places render the words twice first in the vocative case by way of compellation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of God and then in the accusative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 young rams as doubtful which was to have place and therefore setting down both of them and in this the Latine and Arabick and Aethiopick follow them But the plain simple rendring it by ye mighty or ye Princes is most to be allowed of and to those this Psalm is an invitation that they will being subdued by Gods power come into the acknowledgment and worship of him V. 2. Beauty of holiness Where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the glory or beauty of holiness from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to honour or beautifie the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his holy court as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 penetrale thalamus area a closet a marriage-chamber a court and so the Latine and Syriack follow them and the Arabick in his holy habitation but the Chaldee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the splendor or beauty of holiness or in the holy beauty or majesty as v. 4. the LXXII render the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 majesty meaning thereby either the Ark which the Priests and Levites with their Vrim and Thummim carried and where God was gloriously present as in the place of his worship see Ps 110. note a. or else the sacred majesty of God himself sacrâ praeditum majestate Jovam saith Castellio Jehovah indued with a sacred majesty the God of heaven and earth so glorious in all his attributes that all even heathen men ought to give all glory and honour to him This glory he here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honour of his name by which his attributes are to be understood his power and dominion over all c. which for these heathen Princes to acknowledge is in effect to become his proselytes and servants V. 3. The voice of the Lord That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voice in Scripture-style frequently signifies thunder there is no question and then there will be small cause of doubt but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice of the Lord here signifieth the same when in the next words it follows the God of glory thundereth For this Psalm being plainly an acknowledgment of Gods majestick presence and his thunders being in those dayes 1. the instruments signally to attest that as to Joshua in the first conquest of Canaan to Samuel against the Philistims 1 Sam. 12.15 and to David also against the same enemies which therefore is called Gods rebuking the heathen and 2. the ordinary means of conveying Gods oracles to them which therefore were styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daughter of thunder and 3. the ceremony of Gods giving the law from Sinai it was very fit in this Psalm to make a peculiar elogy of this Majestick meteor which is done throughout the Psalm By analogy herewith the waters upon which this voice is said to be and the many waters from which in the next words he is said to thunder or to be upon them when he thunders and the water-floods upon which he is said to fit v. 10. are still those waters Gen. 1. above the firmament the clouds agreeably to Psal 18.11 He maketh darkness his secret place with dark waters and thick clouds to cover him At the brightness that was before him the clouds passed these watery clouds hailstones and coals of fire the thunder shafts The Lord also thundered c. And these opinions and doctrines of the Jews might move the heathens to think that they did adorare nubes coeli numen adore the clouds and that Deity of heaven which is thus described in their Prophets to sit and dwell there V. 6. Lebanon Two things are here to be observed of Lebanon First that it was a very high mountain and seems thence to have taken the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white in respect of the snow mentioned on Lebanon Jer. 18.14 that is always even in the summer white on the top of it Thus saith Saint Hierome on Jerem. 50.4 Nix de Libani summit atibus deficere non potest nec ullo ut ominis liquescat solis ardore superatur Snow cannot fail on the lops of Lebanon nor is it by any heat of the Sun overcome that it should melt The Chaldee Paraphrase Cant. 4.11 useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olbanem in the same notion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olben which is the Syriack formation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white And
woman meaning the child in the womb when by the dissolving of the ligatures by which it is knit to the womb and by which it receives all its nourishment it falls down and if it continue in the womb from that time it presently melts and consumes away as the snail did by going out of his shell For this the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fire fell and so the Latine and Syriack c. reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and applying it to the wax precedent As on the other side the Chaldee looking forward to the conclusion of the verse of not seeing the Sun for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the woman read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mole and so joyn that with the abortive child as an abortive and blind mole so false conceptions or liveless embryons are wont to be called which see not the Sun But the Hebrew will best be rendred so as the snail and the child dead in the womb may be the two resemblances to express the blasting of the wicked mans designes and then the not seeing the Sun be applied only to the wicked not either to the snail or that fruit in the womb though in the latter of them it certainly holds also that he shall not see the Sun i. e. shall not bring his designed or projected malice to light shall be disappointed and blasted and consumed before he bring it forth V. 9. Pots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things a thorne and a pot or vessel to be set over the fire In the latter sense the LXXII though they here and Eccl. 7.7 render it in the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Hos 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do oft take it and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cauldron 22. times and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brass-pot twice and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render pot 2 Chron. 4.11 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pan Exod. 27.3 and 38.3 and Jer. 52.18 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cauldron Jerem. 52.19 And if we shall here take it in that sense then for the pot to understand so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies or rather to feel the thorns i. e. the fire that is made of thorns a quick and scorching fire will be no more than to be heated by a fire of thorns That is very instantly done the fire is instantly kindled into a great flame and so the Cauldrons that are over it are soon heated and what is in them scalded by it This resemblance therefore is fitly set to express the swiftness of wicked mens destruction and hath the same importance that the Greek adage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Latine citius quam asparagi coquuntur sooner than asparagus is boiled which yet is so very little while a doing But the LXXII as was said render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the other notion by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thorns and so it may also signifie For thorns and briers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being both noxious shrubs of the same kind full of hooks and prickles upon the first touch are united and claspt fast together entangled in one another and grow one upon the suddain have an intimate acquaintance as it were the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the first meeting And in this sense there is ground also for the Proverb especially when there is speech of divers naughty persons as here there is agreeing one with the other in their irregular intangling figures i. e. in the like mischievous dispositions And to this purpose is that adage in Aristotle Moral l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One thief and one wolf or rapacious person knoweth another And then it will be thus rendred Ere your thorns understand or know the brier ere they are combined together where they can grow acquainted which they usually do at their very first encounter and can hardly be got asunder again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so c. These latter words as the former and in proportion with them are also capable of a double interpretation For if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken as most frequently it is for vivum living then most probably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horruit or horripilavit horror or staring of the hair caused by fright or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 changing ש into ט carrying away with a whirlwind or tempest and then the latter part will be thus rendred so shall he affright and perplex them or so shall he hurry them away with a whirlwind as it were alive as when the earth swallowed up Corch and again as in anger or fury For when a man is in rage then he hurries them away with whom he is thus displeased and stays not first to kill and then carry away which requires time but as it were alive hurries them tempestuously no man knows whither by both these noting the swiftness and terribleness of it And though God be not capable of such incitation yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he were thus in a rage or incitation he will thus hurry them away as it were alive And so this may be the meaning of the phrase if only we suppose an ellipsis of ב in before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and read as it were in anger or fury but it is possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be substantively taken and be of some affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then both these joyn together in the nominative case To which purpose it may be considered that Levit. 13.16 in the examination of the leper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies raw flesh and so our old translation here took it rendring it a thing that is raw And then rawness and anger in that dialect wherein we call a sore angry which is painful or inflamed will signifie joyntly that anguish which proceeds from an inflamed wound and thus be rendred so shall rawness so shall anger or inflammation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inflammatus est affright or perplex them Besides this the Arabick notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is considerable for knowing or understanding and then there will be a farther elegancy in allusion to the knowing of the briers and thorns forementioned and the rendring thus Ere the thorns know the briers so shall rawness so shall inflammation or anguish know them And if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear this sense proposed this will be a fair and ready meaning of the passage V. 10. Wash his footsteps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies primarily from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impulit an hammer then the soles of the feet by which the earth is troden on or beaten so the LXXII though here they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hands render it Psal 17.5 〈◊〉 〈◊〉 〈◊〉
and preserve me safe from it 13. Thou shalt tread upon the Lion and Adder the young Lion and the Dragon shalt thou trample under feet Paraphrase 13. The most ravenous and venemous beasts which prey on and mischief all they meet shall not be permitted to annoy me but as so many conquered creatures acknowledge my power over them This was most eminently to receive its completion in the Messiah here typified by the Psalmist in the miraculous power which he had over the whole creation healing all manner of diseases and casting out devils and communicating this power to his Disciples see Mar. 16.18 14. Because he hath set his love upon me therefore will I deliver him I will set him on high because he hath known my Name Paraphrase 14. I have placed my whole joy and delight in God most faithfully observed all his commands and revealed them to others given them knowledge of his will how he expects to be served by them This had its eminent completion in Christs espousing the will of his father and preaching it to the world and this shall be sure to be rewarded by him with preservation or delivery from all danger if any approach and involve me he shall be sure to rescue me out of the power of it This was most literally verified in the resurrection and ascension of Christ 15. He shall call upon me and I will answer him I will be with him in trouble I will deliver him and honour him 16. With long life will I satisfie him and shew him my salvation Paraphrase 15 16. God hath obliged himself by promise and shall certainly perform it whatsoever request I address to him shall certainly be granted me when any affliction comes I am secured of his support under it rescue out of it and higher degree of exaltation attending it great length of days in this world This belonged not to Christ but was abundantly made up by his resurrection even as great as I can desire and then a joyful vision of him in another world Annotations on Psal XCI V. 5. Night In this verse saith the learned Joseph Scaliger Ep. 9. is an enumeration of the several sorts of evils that humane life is subject to and those distinguisht by the several parts of the natural day by the vicissitude of which our time and whole age is made up The parts saith he are four midnight and midday the beginning of night and beginning of day The two former here exprest by 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 night 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 midday the two latter by 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duskyness or twilight fit to denote the evening which is such and 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interdiu the day-time To these four saith he are appointed four sorts of evils 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear terrour consternation those dangers or evils that falling out in the night are by the darkness and solitude of that much improved as suddain assaults or fires c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the arrow flying by day any disease or open assault any calamity that usually befals men 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pestilence any infectious disease that invisibly diffuseth it self and can no more be prevented than an assault in a mist or twilight 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wasting slaughter when with all the advantages that mid-day can give to an open assault of over-powering enemies an utter desolation and spoil is wrought This the LXXII renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a midday accident and devil for which Scaliger there professes to know no reason it is no doubt according to their custom of taking one word for some other that hath affinity with it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they render elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 106.37 and Deut. 32.17 But after all his care in approving this his critical observation he hath not made it probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the day-time should have any propriety to the morning the fourth part of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not otherwise accounted for which indeed upon all occasions is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the night and never to the crepusculum or evening 'T is therefore much more probable and agreeable to the practise of poetick writers that the two latter the darkness and noon-day should be but an explication of the two former by night and by day and so but the two known parts of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be referred to the night and the day and proportionably the evils here mentioned by the Psalmist will be at most but of two sorts the night terrour being no more than the pestilence that walketh in darkness and the arrow that flyeth by day the same thing with the destruction that wasteth at noon-day But indeed both these in effect but one the destroying angel which by the pestilence swept them away both by night and day and accordingly the Chaldee interpret the terrour by night the fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the devils that walk in the night the arrow by day the arrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Angel of death the destruction that wasteth at noon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a company or troop of devils all three as well as the pestilence named to signifie the destroying angels instruments of those Epidemical diseases sent from God That the Psalmist here principally pitcheth on this instance of pestilential diseases or destroying angels may probably be in reference to that plague which for the sins of the people first 2 Sam. 24.1 and then for David's sin in numbring the people fell upon Israel and destroyed seventy thousand from Dan to Beersheba v. 15. but when it was ready to fall on Jerusalem the angel stretching out his hand upon that to destroy it v. 16. the Lord repented and said to the angel that destroyed It is enough stay now thine hand and the Prophet Gad coming to David and directing him to rear an altar and offer burnt-sacrifice to God in Araunahs threshing floor v. 18. the place where the Angel stood 1 Chron. 21.15 upon the humiliation of David and the Elders of Israel 1 Chron. 21.16 and calling upon God and offering burnt-offerings and peace-offerings v. 26. God was intreated and propitiated and the plague was stayed and fell not on Jerusalem at all On this occasion it follows that David sacrificed there on that threshing-floor of Araunah the tabernacle and the altar of burnt-offering which Moses made in the Wilderness being at this time in Gibeon v. 29. and so designed that place for Gods house ch 22.1 and there the Temple was afterwards built by Solomon 2 Chron. 3.1 This then being so remarkable a passage of Gods providence and mercy in sparing Jerusalem when seventy thousand were slain in other places round about it it might very fitly be referr'd to by the Psalmist as a signal instance of Gods mercy
spake unto Moses v. 22. All the difficulty is what relation this of the pillar of cloud can have to Samuel in whose time this is not reported To this the answer might be that although the answering them v. 6. were common to all the three persons Moses and Aaron and Samuel yet there is no necessity that the pillar of cloud should be common to them all 't were sufficient that it is applicable to Moses and Aaron though not to Samuel But yet even of Samuel it is evident that as 't is here God spake unto him calling him by his name 1 Sam. 3. and 't is there said at the fourth time of calling when he proceeded to speak and reveal himself to him v. 10. the Lord came and stood and called Samuel Samuel This must certainly signifie the same thing that was said of God's appearing to Moses Exod. 17.6 I will stand before thee upon the rock And that being reasonably resolved to be this of the pillar of cloud in probability this to Samuel being parallel to that may be conceived to be this pillar of cloud also though at three former calls 't is certain it appeared not So again at the time when Samuel's offering and prayers were so signally heard at Mizpeh 1 Sam. 7. it is said v. 9. the Lord answered him and v. 10. the Lord thundred with a great thunder where God's voice and thunder were questionless like that of Exod. 19.16 where the cloud is mentioned as well as the thunder and indeed where thunder is a cloud is supposed to be and so this answering of Samuel with thunder must be God's speaking to him at this time if not before out of the cloud also Thus in the New Testament we so frequently have the voice of God out of a cloud that when the voice is mentioned without the mention of the cloud the cloud is yet to be supposed as that from whence the voice came V. 8. Them The difficulty of this v. 8. will best be cleared by observing the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to them or barely as a dative case forgavest them but for them i. e. for their sakes The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or because of them And then God's being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardoning or propitiated so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifies remission propitiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them is his sparing the people for their prayers as he certainly did in all the examples of Moses and Aaron and Samuel for all their prayers being for the averting of God's wrath from the people God's being propitiated for them or as the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easily propitiated by them is God's pardoning not them but the people for their sakes or at their requests This signal dignation of God's to them in being thus propitiated and reconciled to the people for or by their prayers is here farther set of by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally and revenging their inventions i. e. when thou wert revenging or punishing their wicked deeds when thou wert just entring on the work then thou wert propitiated Thus in the first example that of Moses it is visible The people had terribly provoked God and God was just punishing them and he was stayed onely by Moses's prayers Exod. 32.10 Now therefore let me alone saith God that my wrath may wax hot and that I may consume them and I will make of thee a great nation i. e. God's wrath was gone out against them to the destroying of some of them for this idolatry of theirs so it appears V. 35. the Lord plagued the people because they made the calf i. e. the Lord was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avenging or acting revenge on their deeds or machinations and some of the people were already fallen by God's hand and three thousand in one day were slain by the Levites at Moses's command v. 28. and if Moses would have let God alone they had been all utterly consumed and now when God's wrath was thus high and ingaged in the execution Moses besought the Lord V. 11. and God repented him of the evil which he thought to doe unto this people v. 14. So in the second example that of Aaron Num. 16. God saith to Moses v. 45. Get you up from this congregation that I may consume them as in a moment and it follows they fell upon their faces and prayed to God then v. 46. Moses said to Aaron Take a Censer and put fire therein from off the Altar and put on incense and go quickly unto the congregation and make an atonement for them for there is wrath gone out from the Lord the plague is begun and v. 47. behold the plague was begun among the people and so God was literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avenging or punishing their deeds and he i. e. Aaron put on incense and made atonement for the people and stood between the dead and the living and the plague was stayed The like is also intimated in the third instance that of Samuel 1 Sam. 7. For there 't is evident the Israelites were sore prest and worsted by the Philistims and afraid of them v. 7. and Samuel tells them that if they do return unto the Lord with all their hearts then they must put away their strange gods and God will deliver them out of the hand of the Philistims v. 3. And they do as he bid them v. 4. and kept a solemn fast v. 6. certainly for the averting some judgment under which they were and they said to Samuel v. 8. Cease not to cry unto the Lord our God for us that he will save us And just then it was that God was propitiated by Samuel's prayers Samuel took a lamb and offered it and cryed unto the Lord for Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Lord answered him as here in the beginning of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou answeredst them O Lord our God And so in every of the examples here specified this appears to be the full and ready importance of this passage The Hundredth PSALM A Psalm of praise Paraphrase The hundredth Psalm being made up of lauds and praises of God for all his mercies was appointed to be used at the offering of those peace-offerings which were for a thanksgiving Lev. 7.12 the praefect or praecentor beginning and singing 1. Make a joyfull noise unto the Lord all ye lands 2. Serve the Lord with gladness come before his presence with singing Paraphrase 1 2. O let all the people in the world bless and worship and praise and offer up their prayers and supplications to the God of heaven resort daily to his sanctuary and constantly attend his service and count this the most estimable and delectable task the most renowned and glorious imployment 3. Know ye that the Lord he is God it is he that hath made us and not we our selves we are his
of the most defamed purity that a profane Age can scoff or rail at this certainly may be allow'd to pass for it Having therefore c. The words are an Exhortation to cleansing and in them you may please to observe these three particulars 1. The Ground 2. The Address 3. The Exhortation it self The Ground the fittest in the world for this turn when you shall consider it throughly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these Promises The Address adding somewhat of sweetness to that of rational advice Having these Promises dearly beloved And the Exhortation it self in the remainder of the words at large in the whole verse We shall content our selves with the contraction of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us cleanse our selves I begin with the first The ground or foundation of the Apostle's exhortatory to cleansing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these promises 1. Promises 2. And particularly conditional Promises And yet 3 ly more particularly the conditional Promises of this Text the these Promises as they are set down in the end of the former Chapter are the most competent most ingaging effectual arguments or impellents to set any Christian upon the work of Christian practice that especially of impartial universal cleansing 'T will be best demonstrated if we take them asunder and view them in the several gradations 1. Promises are a very competent argument to that purpose a bait to the most generous passion about us our emulation or ambition drawing us with the cords of a Man the most rational masculine allectives I shall add to an ingenuous Christian man as that signifies neither Saint in Heaven nor Beast on Earth but that middle imperfect state of a Christian here the most agreeable proper argument imaginable to set us a cleansing Two other arguments there are both very considerable I confess 1. The Love in the Moralist of Vertue but in the Christian of God himself and that Love if it be gotten into our hearts will be very effectual toward this end the love of God constrains us saith the Apostle 2. The Fear of those threats those formidable denunciations which the Gospel thunders out against all unmortified carnal men that horrid representation of our even Christians God as he is still under the Gospel to all unreform'd obdurate sinners a consuming fire and consequently what a direful thing it is to fall into the hands of that living God and knowing these terrors of the Lord we perswade men saith the same Apostle There is some rouzing oratory some awakening rhetorick and eloquence in this also And let me tell you though it be but by the way that I am not altogether of their opinion that think these terrors of the Lord are not fit arguments to work on regenerate men that fear is too slavish a thing to remain in a Child of light a Christian I confess my self sufficiently perswaded that our Apostle made choice of no arguments but such as were fit to be made use of by Christians and those terrors are more than once his chosen arguments even to those that had received the Kingdom that cannot be moved Heb. 12.28 and are exhorted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have grace to make use of that precious talent received which supposes a gracious person or possibly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be thankful to this munificent Donour for this inestimable gift yea and this duty raised to the highest pitch that a Christian is capable of to serving God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether that refer to the persons and signifie serving with all chearfulness and alacrity and well-pleasedness or to God as we render it serving him acceptably with reverence and godly fear you have still in this Apostle these terrors immediately annex'd to inforce this duty for our God is a consuming fire And so again you cannot but remember the advice of working and working out salvation and emphatically our own salvation with fear and trembling not only with love and faith but peculiarly fear and trembling this trembling fit enough to accompany the Saint to Heaven gates to Salvation it self and therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear in the 1. of Luke which we ordinarily joyn with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if we were thereby obliged to serve him without fear is in ancient Copies and Editions joyn'd with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we being delivered without fear i. e. without danger might serve him in holiness c. And so I think 't is a little clear that the fear which is so cast out by perfect love that as the Apostle saith 1 John 4.18 there is no fear in love is not the fear of God's wrath but of temporal dangers and persecutions For so that love to Christ if it be perfect such as Christ's was to us Chap. 3.16 and is referred to again Chap. 4.17 that as he is so we should be in this world will make us content to adventure any thing for the beloved even death it self the most hugely vast formidable as 't is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay down our lives for Christ but sure not the displeasing of God and torments of Hell that were too prodigal an Alms too wild a Romance valour would have too much of the modern point of honour for St. John to prescribe and so certainly is but mis-applied to this business And so still I cannot but think it wisdom and sober piety in him that said He would not leave his part in Hell the benefit which he had from these terrors for all the goods of this world knowing how useful the flesh of the Viper was to cure his poison the torments to check the temptations the apprehension of the Calenture that attended to restrain from the pleasant but forbidden fruits that were always a soliciting his senses and she that ran about the City that Novarnius tells us of with the brand of fire in one hand and a bottle of water in the other and said Her business was to set Heaven on fire with the one and quench Hell-flames with the other that there might be neither of them left only pure love to God to move or incite her piety had certainly a little of the flatus thus to drive her her spleen was somewhat swoln or distemper'd or if one may guess by her appearing in the street she was a little too wild and aereal in her piety But this by the way as a concession that there is not only Love but Fear also that may set men a cleansing as well as the Promises in the Text the denuntiation of Punishments is as considerable an act of Christ's Kingly office whereby he is to rule in our hearts by faith as that of proposing Rewards that other act of Regality Rom. 13. And the truth is all 's little enough to impress the duty and happy is he that hath this threefold cord this threefold obligation paternal and both kinds of regal each actually in force upon his Soul and
of one of these three sorts either earthly the work of a plant or sensual the work of a Brute or thirdly above the condition of both these devillish Thus do you see the sin of the contempt of the light of nature which although it be dimm'd in us by our corruption yet shined so bright in the Heathen that they were left without excuse in the Jews that even their own hearts accused them for their rebellions and in us Christians that unless we move according to its directions we are fallen below the condition of men almost of Creatures 'T were now superfluous farther to demonstrate it our time will be better spent if we close with some use of it and that will prove manifold first by way of caution not to deify or exalt too high or trust in this light of nature It was once a perfect glorious rule but is now distorted and defaced it once was light in the Lord almost an Angel of light it shone as the Sun in the Firmament in majesty and full brightness but is now only as the Moon pale and dim scarce able to do us any service unless it borrows some rays from the Son of righteousness The fall hath done somewhat with it I know not what to call it either much impaired it and diminisht its light in its Essence or else much incumbred or opprest it in its operations as a Candle under a Vail or Lanthorn which though it burn and shine as truly as on a Candlestick yet doth not so much service in enlightning the room the Soul within us is much changed either is not in its Essence so perfect and active and bright as once it was or else being infused in a sufficient perfection is yet terribly overcast with a gloom and cloud of corruptions that it can scarce find any passage to get through and shew it self in our actions for the corruptible body presseth down the soul c. Wisd ix 15 And from this caution grow many lower branches whence we may gather some fruit as in the second place infinitely to humble our selves before God for the first sin of Adam which brought this darkness on our Souls and account it not the meanest or slightest of our miseries that our whole nature is defiled and bruised and weakned to aggravate every circumstance and effect of that sin against thy self which has so liberally afforded fuel to the flames of lust of rage and wild desire and thereby without Gods gracious mercy to the flames of Hell This is a most profitable point yet little thought on and therefore would deserve a whole Sermon to discuss to you 3. To observe and acknowledge the necessity of some brighter light than this of nature can afford us and with all the care and vigilancy of our hearts all the means that Scripture will lend us and at last with all the importunities and groans and violence of our Souls to petition and sollicit and urge Gods illuminating spirit to break out and shine on us To undertake to interpret any antient Author requires say the Grammarians a man of deep and various knowledge because there may be some passage or other in that Book which will refer to every sort of learning in the World whence 't is observed that the old Scholiasts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were most exquisite Scholars Thus certainly will not any ordinary skill serve turn to interpret and explain many dark sayings which were at first written in the Book of our hearts but are now almost past reading only that omniscient spirit that hath no shadow of ignorance the Finger that first writ must be beseeched to read and point out the riddle We must make use of that rotten staffe of nature as far as its strength will bear and that very gingerly too never daring to lean or lay our whole weight upon it lest it either wound with its splinter or else break under us our help and stay and subsistence and trust must be in the Lord our Eyes must wait on his inlightning spirit and never lose a ray that falls from it Fourthly to clear up as much as we can and re-inliven this light within us And that first By stirring up and blowing and so nourishing every spark we find within us The least particle of fire left in a Coal may by pains be improved into a flame 't is held possible to restore or at least preserve for a time any thing that is not quite departed If thou findest but a spark of Religion in thee which saith A God is to be worship't care and sedulity and the breath of Prayers may in time by this inflame the whole man into a bright fire of Zeal towards God In brief whatever thou dost let not any the least atome of that fire which thou once feelest within thee ever go out quench not the weakest motion or inclination even of reason towards God or goodness how unpolish't soever this Diamond be yet if it do but glissen 't is too pretious to be cast away And then secondly By removing all hindrances or incumbrances that may any way weaken or oppress it and these you have learnt to be corrupt affections That democracy and croud and press and common people of the Soul raises a tumult in every street within us that no voice of law or reason can be heard If you will but disgorge and purge the stomach which hath been thus long opprest if you will but remove this Cloud of crudities then will the brain be able to send some rayes down to the heart which till then are sure to be caught up by the way anticipated and devoured For the naked simplicity of the Soul the absence of all disordered passions is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aphrodiseus that kindly familiar good temper of the Soul by which it is able to find out and judge of truth In brief if thou canst crop thy luxuriant passions if thou canst either expel or tame all the wild Beasts within thee which are born to devour any thing which is weak or innocent then will that mild voice within thee in the cave take heart and shew it self In the mean time this hurry of thy senses drowns that reason and thou canst not hope to see as long as like old Tobit the dung and white film doth remain upon thine Eyes If thou canst use any means to dissolve this dung of affections which an habit of sin hath baked within thee the scales will fall off from thine Eyes and the blind Tobit shall be restored to his sight In brief do but fortify thy reasonable Soul against all the undermining and faction and violence of these sensual passions do but either depose or put to the Sword that Atheistical Tyrant and Usurper as Jamblichus calls the affections do but set reason in the Chair and hear and observe his dictates and thou hast disburthened thy self of a great company of weights and pressures thou wilt be able
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