they are consecrated but have really not the least degree of sense or life in them The materials whereof they are made are perfectly inanimate and the artificers carving on them mouths and eyes and ears and noses and hands and feet and throats is not at all available to give them the use or first faculty of language or sight or any other sense or so much as of breath And then they that can carve and work them to this end specially those that can offer their prayers repose their confidences in such inanimate statues are certainly as to any regular use of their faculties as senseless as irrational as any of them act as contrary to all reasonable or animal rules as meer images would doe if they were supposable to doe any thing 9. O Israel trust thou in the Lord he is their help and their shield Paraphrase 9. Whilst those the best gods that other nations acknowledge are thus perfectly impotent the God of Israel is a God of goodness and of power as able as willing to relieve them that trust in him O let all that are admitted to the honour of being own'd as his people confidently rely and repose their trust in him 10. O house of Aaron trust in the Lord he is their help and their shield Paraphrase 10. And above all those especially that draw nigh to him wait on his altar officiate in his divine service are in peculiar manner obliged to offer up their prayers and repose their affiance in him who hath promised to be present and assistent to them as those which are his proxies and commissioners upon earth to intercede betwixt God and man in things belonging to God 11. Ye that fear the Lord trust in the Lord he is their help and their shield Paraphrase 11. And the same is the duty or rather privilege of all faithfull servants of God to repose their whole trust in him as one that will be sure never to fail them nor forsake them 12. The Lord hath been mindfull of us he will bless us he will bless the house of Israel he will bless the house of Aaron Paraphrase 12. Of this we have had many experiences in the several acts of his power and mercy toward us and each of those is a pawn and ingagement to secure us of the continuance of the like both to our Church and State Temple and People whensoever we have need of it 13. He will bless them that fear the Lord both small and great Paraphrase 13. And the same will he not fail to doe to all true servants of his of what condition soever they are in this world the greatest Prince shall not have any privilege herein above the meanest peasant 14. The Lord shall increase you more and more you and your children Paraphrase 14. And the same blessings which he bestoweth on such he will continue and intail upon their posterity 15. Ye are the blessed of the Lord which made heaven and earth Paraphrase 15. This is a prerogative indeed wherein the pious man infinitely exceeds and surpasses all other men in the world that he and his family and all that come from him are the peculiar province and care of the Creator of all the world and what blessing is there that they may not confidently expect and depend on by that tenure 16. The heavens even the heavens are the Lords but the earth hath he given to the children of men Paraphrase 16. The highest heavens hath God provided for his own palace and court of residence but the other part of the Universe the inferiour globe of earth and air and sea hath he given to man to have the dominion and use of the creatures that are therein 17. The dead praise not the Lord neither any that go down into silence 18. But we will bless the Lord from this time forth and for evermore Praise the Lord. Paraphrase 17 18. And to this vast bounty of his what praises and acknowledgments of ours can ever bear any proportion The most we can doe in discharge of this duty is to bless and serve him constantly whilst we live here and when we are gone off from this scene where this service is performed to him and our bodies laid in their graves where there is nothing but silence no power or opportunities of serving or magnifying God any longer to leave it as a legacy to our posterity through all successions unto the end of the world that they may supply our defects and sing continual Hosanna's and Hallelujah's to him for ever Annotations on Psal CXV V. 1. Not unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred not with us in the notion wherein that is said to be with us which we have or is in our power as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 73.25 who is with me or whom have I in heaven and Gen. 33.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough with me or I have enough V. 4. Idols The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies literally grievances and 't is usually observed that the Jews imposed names of ill omen on the heathen Deities so the feasts dedicated to them in their idiome are proportionably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mourning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrition But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be sad and anxious signifies also by Metonymy to form or frame any thing very diligently applied to God's framing of us Job 10.8 and to enemies distorting and depraving others words Psal 56.5 And in that notion of it also may be deduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the simulacra idols or Images of the Gentiles which being consecrated by their Priests and thereby thought to be animated by those whose images they are thenceforth are worshipped as Gods So when 2 Sam. 5.21 we reade that the Philistims left there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their images 1 Chron. 14.12 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Gods So S. Augustine De Civit. Dei l. 8. c. 23. tells us of the Theology of the heathens received from Trismegistus that the simulacra or statues were the bodies of their Gods which by some magical ceremonies or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were forced to joyn themselves as souls and so animate and inliven those dead organs to assume and inhabit them So saith Minutius Isti impuri spiritus sub statuis imaginibus consecratis delitescunt those impure spirits lie hid under the consecrated statues or images and again rapiunt ad se daemonia omnem spiritum immundum per consecrationis obligamentum they catch and force to them the devils and every unclean spirit by the band of consecration the spirits are supposed to be annext and bound to them by their magical rites and ceremonies So Arnobius cont Gent. l. 6. Eos ipsos in his signis colitis quos dedicatio infert sacra fabrilibus efficit inhabitare simulacris the heathens in the images worship
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 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
against him the Governors and People of Judea and all others over all the World that have lived in opposition to God to repent and reform at the Preaching of the Apostles 11. Serve the Lord with fear and rejoyce with trembling Paraphrase 11. Set your selves diligently and sollicitously to the service and obedience of God the God of David and be extremely careful that ye displease him not And especially when the Faith of Christ comes to be Preacht and those doctrines of purity and charity c. which he brought into the World Men must be careful to submit themselves to it and obey it most circumspectly and then they will find all matter of joy and pleasure and even of exultancy in so doing Christ's yoke is not only an easie but withal a most gracious yoke the most happy way to a cheerful joyous course of living here and raigning eternally therefore the serving him most diligently and rejoycing in that service are very reconcileable cannot one be separated from the other 12. Kiss the Son lest he be angry and ye perish from the way when his wrath is kindled but a little Blessed are all they that put their trust in him Paraphrase 12. In respect oâ—â—avid the anointed King and so Son of God v. 7. It is the necessary course for all the neighbouring Princes to do as Hiram King of Tyre and Toi King of Hamath hath done the former sending him sumptuous presents by his Embassadors 2 Sam. v. 11. the latter sending his own son Joram to salute him and treat of entring a league and confederation with him c. viii 10. If they neglect their opportunity and either associate with his enemies or stand by unconcern'd they will suddenly provoke him and pay dearly for it be sadly destroyed Whosoever shall by any opposition or neglect offend him will experimentally find what a care God Almighty hath of him and how severely he will deal with all those that being thus admonished do not speedily make applications and addresses to him And so will it as nearly concern all the Jewish and heathen people to whom Christ is revealed to adore and address to him as unto the eternal God coequal with his Father who alone can protect those that apply themselves to him to lay down all their instruments of hostility their former sins and diligently endeavour to pacifie him and to that end sincerely enter into a consideration and covenant with him If they shall stand out and not acknowledge his divine power now he is risen from the dead but continue to provoke him still they will certainly have their portion with his enemies be destroyed with the Jews or after the like manner that the Jews were when the Romans came in and wrought a horrid desolation among them and only the believing Christian Jews by obeying Christs directions were delivered out of it Annotations on Psal II. V. 1. Rage The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Syriack and Chaldee is to convene or assemble to counsel so Dan. vi 7 the Presidents and Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we read consulted confilium inierunt saith the vulgar Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek and so the Arabick also and Syriack they decreed all agreeing that it signifies there an assembling and agreeing together in Counsel and so the context there inforces the design of it being the making a Decree the result of a Consultation And thus it will best belong to the Prophetical sense and refer distinctly to the assembling of the Sanhedrim of the Jews and Pilate to the condemning and crucifying of Christ The word also belongs to any assembling together such as to the house of God Psal lv 14 we walked unto the house of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in company the lxxii read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in concord and so the Syriack in concord the Aethiopick and Arabick with one or the same heart but especially to a tumultuous assembly and therefore the interlinear so renders it even in that place of Daniel tumultuariè convenerunt as here tumultuatae sunt and Psal lv 14 cum strepitu with a noise and the Targum to the same purpose there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum festinantiâ Yet more particularly it belongs to such a tumultuous convening as is in war a going up to assault an enemy So Josh vii 3 of making the people go up against Ai to destroy it the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ne cogas omnem populum make not all the people go up to that service where the lxxii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lead not up as a Commander his Soldiers unless perhaps it should rather be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 force them not to go up Once more the word is used Psal lxiv. 2 hide me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the gathering together of the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the lxxii a seditious uproor of the People The military notion of it is that which wore fitly pertains to David in respect of the warlike assaults of the Philisâ—ims and especially of the conjunction of several of them the Syrians of Damascus with the King of Zobah a Sam. viii 5 But the looser notion of it for a conspiration and complotting of wicked men is most agreeable to the mystical and prophetical notion that which is fulfilled in the Jews and Romans conjunction against Christ those being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations so the word literally must be rendred see note on Mat. xxiv 2 xxviii and in the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populi in the latter part of this Verse as Nations and People are all one which conspired to put him to Death V. 2. Set themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed signifies to stand but in the conjugation hithpael which here is used it signifies to make himself to stand and that is certainly to rise up Thus the Targum understood it which render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which certainly signifies to rise up and so the Septuagiuts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the vulgars astiterunt which our old Translation imitates reading stand up so the Syriack surrexerunt arose and the Arabick insurrexerunt made an insurrection do all accord in the rendring of it and so it refers most fitly in the Historical sense to the warlike assaults of the Philistims c. ordinarily exprest in the Sacred style by rising up against and so in the Prophetical also to the rebellions of the enemies of Christ insurrections against his spiritual Kingdom V. 3. Take Counsel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Kal signifies fundavit posuit disposâ—it to found to set to dispose and then in Niphal the passive wherein here it is used it regularly signifies poni or disponi and sometimes when the context requires to be founded or created Here it seems to be taken in the first and simplest sense and being joyned with 〈◊〉 〈◊〉 〈◊〉
Whosoever shall smite thee on thy right cheek turn to him the other also And so it is here but a proverbial phrase to signifie putting to flight for that is the most shameful and reproachful to an Army to assault and not prevail to be put to flight and discomfited The Septuagint here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from thence the Vulgar have adversantes mihi sine causâ thou hast smitten all that are my adversaries without a cause and 't is generally conceived that either they mistook the Hebrew word took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an abbreviature of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vain or else that their copies are corrupted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. maxillas saith Schindler and others after him But first the abbreviature or apocope hath no example 2. There is no such word as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed there is both in Hesychius and Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies cheeks but that a word seldom to be met with in Authors never in all the Books of Scripture the Septuagint generally using 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it 3. It is certain the Vulgar Latine read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else could have had no tentation to render it sine causâ And so did the Arabick and Aethiopick too which render it both of them in vain though the Chaldee and Syriack following the Hebrew render it cheeks On these considerations it may seem more reasonable to pay the LXXII and those other Translations that due respect as to think that they did not really misread or mistake the Hebrew but rather as it is ordinary with all Interpreters endeavoured to express the meaning of the proverbial phrase by more intelligible circumlocution and this all but the Latine which it seems did here follow but did not well understand the Septuagint have done happily enough For what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or which is all one adversari or inimicari frustra Why literally to oppose or set upon in vain i. e. uneffectually to gain nothing by all their opposition i. e. to be constantly repell'd and put to flight turned back with shame in all their hostile Enterprises And that is all that can be pretended to be meant by the phrase in the Original Thou hast smitten all mine enemies on the cheek thou hast put them to shame or to flight reproachfully And the same is the importance of the latter part of the verse thou hast broken their teeth the weapons by which Lions tear their prey Psal 58.6 and the breaking of which in that place is explained vers 7. by their falling away like waters that run continually In their keenest and most terrible onsets they are dissipated and put to flight and that both the Hebrew and the Greek denotes also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaking them into shivers or smallest pieces which applied to an Army is the utter discomfiting of them The Fourth PSALM TO the Chief Musician on Neginoth a Psalm of David Paraphrase The fourth Psalm was composed by David possibly on the same occasion or a like as the third and by him commended to the Praecentor or Master of his Musick to be sung to the stringed Instruments the Psaltery and Harp c. 1. Hear me when I call O God of my Righteousness thou hast enlarged me when I was in distress have mercy upon me and hear my prayer Paraphrase 1. O merciful God the only Author of all that is any way good in me and the continual defender and supporter of my innocence against all that have risen up against me I beseech thee at this time to lend a favourable ear unto my Petitions Thou hast constantly given me relief in all my straits extricated me out of all my difficulties be thou pleased now to make good thy wonted mercies toward me and grant me deliverance at this time also 2. O ye sons of Men how long will ye turn my glory into shame how long will ye love vanity and seek after leasing Paraphrase 2. O you that calumniate me and my government and by defamations endeavour to stir up the People against me so did Absalom ii Sam. 15.3 will ye never give over so great a wickedness will ye still go on in lying and false speaking 3. But know that the Lord hath set apart him that is godly for himself the Lord will hear when I call unto him Paraphrase 3. This you are to know that God hath separated me of his great mercy and set me upon the Throne to be his Vicegerent upon earth and consequently to be employed in his special services and by so doing hath engaged himself to preserve me in it Ps 89.21 which is my ground of most confident assurance that he will hearken to my prayers and deliver me out of your hands 4. Stand in awe and sin not commune with your own heart upon your bed and be still Paraphrase 4. If you are displeased at my being King ye are now to remember that being set on the Throne by God this displeasure of yours cannot be separated from Rebellion against God himself Let this be matter of serious sad examination and discussion of conscience to you and so work compunction in you perswade you to quit your hostile designs and yield subjection where it is due 5. Offer the Sacrifices of righteousness and put your trust in the Lord. Paraphrase 5 And then upon your change you may most seasonably render solemn thanks to God for your time of repentance and escape out of so desperate an enterprise bless and praise him and adhere to him constantly for the future 6. There be many that say Who will shew us any good Lord lift thou up the light of thy countenance upon us Paraphrase 6. Some are apt to be discouraged and despair in this distress the appearance of the Enemy is so formidable and our preparations for resistance so small But I have a sure fortress that cannot fail the favour of God espousing my cause and supporting me and this is all that remains for us to take care of by continual ardent prayer to invoke his help and chearfully to depend on it 7. Thou hast put gladness in my heart more than in the time that their corn and their wine encreased Paraphrase 7. This security of thy favour alone is matter of greater exultation to me then to worldlings is or can be most plentiful harvest wherein yet they are wont to rejoyce to profusely and on confidence thereof to be so secure for the time to come Luk. 12.19 that the greatest joy is proverbially stiled the joy in harvest 8. I will both lay me down in peace and sleep for thou Lord only makest me dwell in safety Paraphrase 8. I therefore as well as they will have my rejoycing also as they in confidence of their full barns so I in my reliance on the sole providence of Heaven In
done is thought fit to be exprest by the Chaldee he swears saith the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the afflicting or hurting himself But the LXXII instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hurt seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his fellow for they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his neighbour and so the Syriack and Latine and Aethiopick which yet supposing the oath to be a promissory oath made to some other as the context inclines it the whole Psalm from v. 3. referring to works of justice toward other men is no considerable change of the sense for if he do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it follows cassate his oath made to his neighbour the word which conteins all other men see Psal 12.2 to whom we have any relation Superiors as well as equals then is he this just man that is here spoken of Only the Hebrew reading sets off his justice with some advantage by mentioning the greatest temptation to breach of oaths and promises to others viz. when the performance brings mischief on our selves for then is the tryal of the mans virtue and not when either he designs to gain or not to lose any thing by it The particular occasion of Davids specifying in this may I suppose deserve here to be considered The Psalm was most probably penn'd after the quieting the rebellion of Absalom in relation to his return to the Ark and Tabernacle from which he had been for some time separated Now in that rebellion he had taken notice of the fear of worldly sufferings that had ingaged many in that Apostasy see Pal. 14.3 note b and in reference to them that for fear of men made no conscience of their allegiance to David their lawful but persecuted Soveraign he thus most fitly specifies and sets it down as a principal part of the character of a truly pious man that whatsoever his sufferings by that means are likely to be he makes conscience of performing all oaths that ly upon him and so in the first place that of Allegiance to his Sovereign which that Subjects took in those days appears by Solomons words Eccles 8.2 Keep the Kings Commandment in regard of the Oath of God as that which is most strictly incumbent on him how dear soever it be likely to cast him Aben Ezra and Jarchi have another gloss that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies to afflict the soul which the LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hurt the soul to use it ill as that belongs to some vow of self-denial or paenance Num. 30.13 But this is not so probable in this place the antecedents and consequents belonging to acts of Justice and Charity to other men The Sixteenth PSALM MIchtam of David Paraphrase The sixteenth is a special pretious memorable Psalm of Davids composure full of confidence in God through Christ whose resurrection is therein Prophetically represented and of resolved adherence to him and humble dependance on him 1. Preserve me O God for in thee do I put my trust Paraphrase 1. O most powerful and most gratious God I am by thy wise providence permitted to fall into a great distress from whence I am no way able to rescue or relieve my self in thee is my full affiance to thee I resort for the seasonable interposition of thine hand to my preservation and deliverance 2. O my soul thou hast said unto the Lord thou art my Lord my goodness extendeth not to thee Paraphrase 2. When I consider thy dealings toward me I have nothing to do but to admire thy grace and free undeserved mercy in them which as I cannot merit so I acknowledge I have nothing to retribute to them but that which is thine already all that I have coming first from thee 3. But to the Saints that are in the earth and to the excellent in whom is all my delight Paraphrase 3. All that I can do to express mine infinite obligationâ— to thee is to devolve that love and gratitude due to thee to all thy 〈◊〉 servants upon the earth to value them and esteem of them above all the greatest men in the world upon that 〈◊〉 account of being beloved and prized and set apart by thee And this I hâ—tily do and proclaim to such that all my â—y and delight is in them 4. Their sorrows shall be multiplied that hasten after another God their drink-offerings of blood will I not offer nor take up their name into my lips Paraphrase 4. If others fall off from the true God and betake themselves to the worship of Idols the faâ—e heathen gods of the Syrians Moabites c. round about them yet will not I by any means be brought to partake in their unhumane detestable Sacrifices of the blood not of Beasts but Men nor ever swear by any of their false gods nor pay any respect unto them 5. The Lord is the portion of mine inheritance and of my cup thou maintainest my lot Paraphrase 5. The true and only God of Heaven and Earth is he whom I worship his service is profest and by his own direction set up in that Kingdom which is fallen to me as my portion whilst other Princes of the world live in ignorance of him and follow their detestable Idol-worships 'T is he that hath honoured and blest me exceedingly giving me a Kingdom and such a Kingdom from his special providence alone it is that I enjoy all that I now enjoy 6. The lines are fallen to me in pleasant places yea I have a goodly heritage Paraphrase 6. I have all joy and pleasure in that condition wherein thou hast placed me here though it be mixt sometimes with afflictions and pressures the greatest Prince in the World which rules over Heathens and knows not the true God is not fit to compare with me 7. I will bless the Lord who hath given me counsel my reins also instruct me in the night season Paraphrase 7. And for the afflictions that God is pleased to permit to fall upon me and the many sad thoughts in reflection thereon which possess and exercise me whole nights together I have all reason to bless and glorifie 〈◊〉 name for them to think it all joy Jam. 1.2 1 Pet. 4.13 16. that I am thus exercised these being the most regular and effectual means to instruct and admonish me and cure the follies and faults that I have been guilty of 8. I have set God always before me because he is at my right hand I shall not be moved Paraphrase 8. And when the sadness or sharpness of my pressures seem most to threaten my fall 〈◊〉 utter destitution and destruction I have yet my reserve and refuge which will secure me from all such black despairing thoughts The remembring of God who is always present with me ready to support me under afflictions and in his time to deliver me out of them is to me an anchor of the firmest
mercies and ascribing the glory to thee this also was fulfilled in Christ in the Apostles preaching his resurrection in all their assemblies and magnifying God for it See Acts 2.47 after this manner 23. Ye that fear the Lord praise him all ye the seed of Jacob glorifie him and fear him all ye the seed of Israel Paraphrase 23. O bless and praise the name of our gratious Lord all ye that profess to be his servants all ye whom he hath thus taken to himself to be his peculiar people and shewed such marvellous works of mercy among you let this be a perpetual obligation to you to magnifie him and perform all faithful obedience to him for ever Of this as it respects Christ see St. Peters Sermon Acts 3.26 24. For he hath not despised nor abhorred the affliction of the afflicted neither hath he hid his face from him but when he cryed unto him he heard Paraphrase 24. Because he is faithful and constantly ready to hear and answer the petitions of them that are brought to the lowest condition and instantly answers them with timely relief and never finally casts out or rejects their supplications How this was fulfilled in Christ see Heb. v. 7. 25. My praise shall be of thee in the great congregation I will pay my vows before them that fear him Paraphrase 25. From these gratious revelations of thy self unto me shall I fetch abundant matter of praise and thanksgiving when I come to thy holy assembly and there will I constantly offer those sacrifices which I now devote and consecrate unto thee that all thy faithful servants may joyn with me in this duty This had its completion in Christ in respect of the commemorative Eucharistical oblations offered up daily in the Church in remembrance of Christs death and resurrection 26. The meek shall eat and be satisfied they shall praise the Lord that seek him your heart shall live for ever Paraphrase 26. As remembring what certain returns thou makest to the prayers of the distressed supplyest all their wants givest them matter of thanksgiving whosoever make their addresses to thee and comfortest and revivest them with durable refreshments when their condition is most disconsolate and destitute This is also fulfilled in the Evangelizing and comforting of the poor humble Christian and in the Eucharistical spiritual food and the vital effects thereof of which Sacramentally and by faith they are made partakers 27. All the ends of the world shall remember and turn unto the Lord and all the kindreds of the nations shall worship before thee Paraphrase 27. These miracles of thy mercy shall be recounted through all the world and bring in many spiritual subjects to thy Kingdom to serve and adore thee This also was most eminently completed in the effects of the resurrection of Christ that mighty work of Gods power and mercy and fidelity when the Apostles preaching of it to all the world brought in such multitudes of proselytes to Christ 28. For the Kingdom is the Lords and he is the governor among the nations Paraphrase 28. Acknowledging that as the managery and sole government of all the nations of the world doth certainly belong to thee so all subjection and faithful uniform obedience is most due unto thee This also was an effect of the promulgation of the resurrection of Christ 29. All they that be fat on earth shall eat and worship all they that go down into the dust shall bow before him and none can keep alive his own soul 30. A seed shall serve him it shall be accounted to the Lord for a generation 31. They shall come and declare his righteousness unto a people that shall be born that he hath done this Paraphrase 29 30 31. And all this for the confirmation of all sorts of men in Gods service 1. Of those that enjoy prosperity in this world as knowing that they have received it from God 2. Of those that dye and live not themselves to see thy wonderful work yet shall their posterity behold and adore thee for it or all mortal men shall confess that all life and preservation and deliverance is from God and so they and their posterity shall betake themselves to thy service How this is fulfilled in Christ see note n. And so all successions of men shall declare to their follower◠those that are not yet born to those that shall come after them how richly God hath performed all his promised mercies and how seasonably and miraculously at this time of greatest need he hath granted me his protection and deliverance Annotations on Psal XXII Tit. Aijeleth For the meaning of the title of this Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII may first be considered which render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine pro susceptione matutina for the morning help This is by the Learned Grotius thought to proceed from their reading the Hebrew otherwise than now we have it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which v. 20. is by them rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help But that is a very remote conjecture the words having no affinity in sound or writing It is more probable that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robur strength which is made use of for the aid and relief of others as in that v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art my strength hasten unto my help they deduced the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and took it in the notion of relief and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help Upon this conceited notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that Psal 107.17 where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fools they transforming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fool into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robur do consequently render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he helped them the Latine suscepit and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helped or strengthened and then joyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the morning with it as denoting the hast or earliness of the help they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for morning or speedy or early help From this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for strength the Chaldee also paraphrase it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for a strong or powerful oblation perpetual for the morning perhaps from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ramme such as were usually offered in sacrifice pitching on the notion of oblation But the notion which the antient fathers and from thence the interlinear and most modern translations have pitcht on is that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hind so Prov. v. 19. in the form wherein here 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hind and so frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hart or stagg Psal 42.2 Gen. 49.21 Psal 18.34 Cant. 2.7 And this beast being generally taken notice of for swiftness of foot as in that Psal 18.34 thou hast made my feet like binds feeds in respect
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
instruments that are in use among men in Festivities the Harp and Viol c. will be most fitly used in the singing of Psalms and Hymns unto God 3. Sing unto the Lord a new song play skilfully with a loud noise Paraphrase 3. And the choisest and rarest ditties and the best composed Musick and the most excellent melodious voices are all to be called in to perform this great duty of thanksgiving unto God 4. For the word of the Lord is right and all his works are done in truth Paraphrase 4. For all that God saith or doth is excellently good his commands are of those things which are infinitely best for us his promises abundantly gracious and certain to be performed and his very threats and prohibitions acts of special mercy to keep us from those things which are most pernicious to us As for all his works of providence they are most just and merciful 5. He loveth righteousness and judgment the earth is full of the goodness of the Lord. Paraphrase 5. Mercifulness and justice are of all things in the world most approved and valued by him and are by him exemplified to us in all the daily acts of his providence among us 6. By the word of the Lord were the heavens made and all the host of them by the breath of his mouth Paraphrase 6. The whole body of the heavens and all that is in them the Sun Moon and all the Planets and lesser Stars were created by his bare speaking the word commanding that they should have a being Which as it is a most illustrious evidence of his absolute omnipotence so is it of his great goodness also to us for whose benefit they were all created 7. He gathereth the waters of the Sea together as an heap he layeth up the deep in store-houses Paraphrase 7. So in like manner did he sever the waters which covered the face of the earth and confined them to hollow places where though they swell much higher then the shore yet they do not overrun it but are gathered into a round gibbous form and so remain constant within their channel And in those vast cavities of an unfathomable depth he hath laid up the whole Ocean as safe and as far from hurting or drowning or overrunning the earth as corn laid up in a granary as money in a treasury is safe from running out of it A joynt evidence again of his infinite power and goodness 8. Let all the earth fear the Lord let all the inhabitants of the world stand in awe of him Paraphrase 8. As therefore he is thus able to set bounds to that vast element so can he and doth he to the most enormous power of men which may therefore be a just cause of awe and dread to all the men in the world 9. For he spake and it was done he commanded and it stood fast Paraphrase 9. For as a bare word of his immediately created all the world so is every command of his now most certainly obeyed as he pleaseth to dispose so shall it infallibly be 10. The Lord bringeth the counsel of the heathen to nought he maketh the devices of the people of none effect Paraphrase 10. Whatsoever godless men see note on Psal 10. m. design or propose to themselves contrary to his will he blastes and frustrates it dissipates all their contrivances be they never so prudently managed by whole multitudes and assemblies of them 11. The counsel of the Lord standeth for ever the thoughts of his heart to all generations Paraphrase 11. Onely that which he hath decreed and purposed shall immutably come to pass 12. Blessed is the man whose God is the Lord and the people whom he hath chosen for his own inheritance Paraphrase 12. O then thrice happy is that Nation and people which have betaken themselves to the sincere service of so great and powerful and gracious a God and whom he hath in so special a sort made choice of to be peculiarly his among them to reveal himself in so eminent a manner 13. The Lord looketh from heaven he beholdeth all the sons of men 14. From the place of his habitation he looketh upon all the inhabitants of the earth Paraphrase 13 14. All the men that are in the earth the inhabitants of the whole world are within the compass of his most particular providence though he reside in heaven in a peculiar manner yet from thence he exactly surveighs and beholds all and every their actions and even most secret thoughts 15. He fashioneth their hearts alike he considereth all their thoughts Paraphrase 15. As he is severally and equally the creator of them all and former of their souls as well as bodies so he is certainly able to discern particularly all the operations of their very hearts and is no idle spectator but weigheth and and judgeth all and accordingly rewards every man 16. There is no King saved by the multitude of an host a mighty man is not delivered by much strength Paraphrase 16. 'T is not the multitude or strength of an Army that hath power to secure any Potentate not the valour or puissance of the most glantly person to preserve himself 17. An horse is a vain thing for safety neither shall he deliver any by his great strength Paraphrase 17. An horse is the most valiant and docile beast and generally the most used in Military affairs in respect both of his courage and swiftness vigour and activity yet he that depends thereon for his safety or good success in a battel oft finds him a very deceitful false aid is pitifully disappointed by him 18. Behold the eye of the Lord is upon them that fear him upon them that hope in his mercy Paraphrase 18. The only security is to be sought from the favour and protection of God and the way to qualifie our selves for that is by conjoyning our uniform sincere obedience to him and our unshaken constant relyance on his mercy 19. To deliver their soul from death and to keep them alive in famine Paraphrase 19. To such as are thus qualified his protection will not fail whatsoever the danger be how great soever the seeming destitution 20. Our soul waiteth for the Lord he is our help and our shield Paraphrase 20. The Lord is our only aid and protector to him therefore is all the desire of our souls 21. For our heart shall rejoyce in him because we have trusted in his holy name Paraphrase 21. And whatsoever befalls us we shall most cheerfully and not only patiently support it as having full assurance and confidence in him that he will either rescue us out of it or else convert it to our greatest advantage 22. Let thy mercy O Lord be upon us according as we hope in thee Paraphrase 22. O Lord our full trust is in thee let thy mercy come down upon us we beseech thee Annotations on Psal XXXIII V. 2. Instrument of ten strings From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
many shall see it and fear and shall trust in the Lord. Paraphrase 3. Thus hath he given me abundant matter of praise and thanksgiving unto his blessed name who hath thus magnified his mercy to me And this dealing of his with me may well allure all men to the consideration of it and thereby to the performing of all faithful obedience and placing their full trust and adherence on him 4. Blessed is the man that maketh the Lord his trust and respecteth not the proud nor such as turn aside to lies Paraphrase 4. There being no such happy man as he that relyes not on any wit or aid or strength of man but reposeth his full trust in God and on that security never applyes himself to the practises of atheistical insolent deceitful men in hope to gain any thing by such arts as these 5. Many O Lord my God are the wonderful works which thou hast done and thy thoughts which are to us-ward they cannot be reckoned up in order unto thee If I would declare and speak of them they are more than can be numbred Paraphrase 5. O thou God of power and fatherly goodness toward me thou hast abounded to me in thy rich mercies thy works and thy counsels of grace to us are wonderful and inexpressible I would fain make some acknowledgment thereof to thee but they surpass my arithmetick to recite much more to make a just valuation of them 6. Sacrifice and offering thou didst not desire mine eare hast thou opened Burnt-offering and sacrifice thou hast not required Paraphrase 6. Above all is that admirable work of thy mercy in giving the Messias In stead of the legal sacrifices of all sorts which were but shadows of this great evangelical mercy thou hast decreed that thine eternal Son shall assume our humane nature and therein abundantly fulfil all that which the sacrifices and oblations did faintly prefigure and thereby take away sin which the legal observances were not able to do 7. Then said I Lo I come in the volume of the Book it is written of me Paraphrase 7.8 At this coming of the Messias therefore the ordinances of Mosaical sacrifices shall be abolished and the eternal Son of God shall agree and contract with his Father to perform that perfect obedience to his laws and to offer up himself such a divine and spotless sacrifice for the sins of the whole world as shall most effectually tend to the working an expiation for sin and bringing men to the performance of holy sincere obedience to God thus visibly exemplified to them by Christ and consequently to salvation And upon this intuition he shall most gladly and with all delight and joy set about the whole will and counsel of God and go through the office assigned him very chearfully and heartily Another sense of the words as understood of David himself see in note d. 8. I delight to do thy will O my God yea thy law is within my heart 9. I have preach't righteousness in the great congregation loe I have not refrained my lips O Lord thou knowest Paraphrase 9. I will proclaim this and all other thy works of evangelical infinite mercy before all that acknowledge and profess thy service my tongue shall never be confined or silent in this matter any more than as thou knowest hitherto it hath been 10. I have not hid thy righteousness within my heart I have declared thy faithfulness and thy salvation I have not concealed thy righteousness and thy truth from the great congregation Paraphrase 10. This goodness of thine this performance of all thy rich promises this work of redemption and spiritual deliverance is too great to be meditated on in silence 't is fit to be proclaimed aloud to be promulgated to all men in the world 11. Withhold not thou thy tender mercies from me O Lord let thy loving-kindness and thy truth continually preserve me Paraphrase Be thou therefore pleased not to be confined or restrained in thy bowels toward me at this time but shew forth thy compassions to me Thou art good and gratious and faithfully performest all that thou ever promisest O let thy promised mercy be continually made good to me for my deliverance from all dangers 12. For innumerable evils have compassed me about mine iniquities have taken hold upon me that I am not able to look up they are more than the hairs of my head therefore my heart faileth me Paraphrase 12. And this most seasonably at this time now that I am surrounded with so many dangers now that the punishments which my sins have most justly deserved my multiplyed crying innumerable sins have so violently seized upon me cast me into a black and comfortless condition 13. Be pleased O Lord to deliver me O God make hast to help me Paraphrase 13. O blessed Lord let it be thy good pleasure to afford me speedy deliverance out of it 14. Let them be ashamed and confounded together that seek after my soul to destroy it let them be driven backward and put to shame that wish me evil Paraphrase 14. Let not them prosper and succeed in their attempts that design to take away my life or do me any other mischief but do thou please to discomfit and disappoint them all And this I am confident thou wilt do 15. Let them be desolate for a reward of their shame that say unto me Aha Aha Paraphrase 15. And reward their abominable actions with confusion and desolation that triumph over me in my distress and scoffe at my placing my affiance and trust in God 16. Let all those that seek thee rejoyce and be glad in thee Let such as love thy salvation say continually The Lord be magnified Paraphrase 16. By this means shall all pious men that place their trust in thee and depend onely on thy aids and rescue be incouraged for ever in their hopes and adherence on thee and praise and magnifie thy mercies and applaud thee for them 17. But I am poor and needy yet the Lord thinketh upon me Thou art my help and my deliverer make no tarrying O my God Paraphrase 17. How low soever my condition is my comfort is that God hath a fatherly care of me On thee O Lord is all my trust whether for deliverance or relief O defer not the interposition of thy hand but hasten speedily to my succour Annotations on Psal XL. V. 2. Horrible pit From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 personnit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here a noise or loud sounding and being applied to a pit is a resounding pit or a pit of sounding it signifies the depth and watryness of it from the conjunction of which proceeds a profound noise or sound when a stone or any such thing is thrown into it Thus the Chaldee understand it rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a tumultuous noise The LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and mercy will be his upholder he will smooth and soften all that befalls him and make it cheerfully supportable 4. I said Lord be merciful unto me heal my soul for I have sinned against thee Paraphrase 4. Upon this account I have all confidence to address my prayers to God in time of my distress This duty of mercifulness being one that as he prescribes so he eminently exemplifies to us by his own practice Luk. 6.36 To him therefore I make my address for mercy of the highest and most valuable sort his balsam to my wounded soul his free pardon for my sins which have justly deserved all the calamities that can fall upon me 5. Mine enemies speak evil of me When shall he dye and his name perish Paraphrase 5. My enemies are very malicious against me very industriously diligent to seek my ruine 6. And if he come to see me he speaketh vanity his heart gathereth iniquity to it self when he goeth abroad he telleth it Paraphrase 6. When they are in my presence they speak flatteringly and deceitfully meanwhile they plot and project mischief against me and discourse it abroad wherever they have opportunity 7. All that hate me whisper together against me against me do they devise my hurt Paraphrase 7. All mine enemies conspire together secretly and joyn their mischievous indeavours to do me what hurt they can 8. An evil disease say they cleaveth fast unto him and now that he lieth he shall rise up no more Paraphrase 8. They are confident their calumnies shall mischief me and that I shall never recover or deliver my self out of this pertinacious ruine which now they have by their slanders contriv'd against me 9. Yea mine own familiar friend in whom I trusted which did eat of my bread hath lift up his heel against me Paraphrase 9. And in this not only my known profest enemies have joyned against me but one particularly that profest the greatest kindness to me a servant in whom I reposed trust and that lived by my service Achitophel probably one of Davids Counsellors 2 Sam. 16.23 hath most insidiously and perfidiously set himself against me And herein was David a Type of Christ betrayed by his own Disciple that was in a special manner intrusted by him Joh. 13.19 10. But thou O Lord be mercifull unto me and raise me up that I may requite them Paraphrase 10. But do thou O Lord preserve me from their mischievous purposes restore me to my throne in safety and I shall chastise this their wickedness 11. By this I know thou favourest me because my enemy doth not triumph over me Paraphrase 11. As yet my adversaries have not been able to prevail against me as fain they would and thereby I discern thy watchful providence over me which alone hath disappointed them 12. And as for me thou upholdest me in mine integrity and settest me before thy face for ever Paraphrase 12. Thou hast undertaken the patronage of my cause and not suffered me to perish in mine innocence but rescued me out of their hands and reserved me for thy service 13. Blessed be the Lord God of Israel from everlasting to everlasting Amen and Amen Paraphrase 13. And for this and all other his mercies his glorious majesty be now and ever magnified by me and all the congregation of those that profess his service Annotations on Psal XLI V. 8. An evil disease What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is matter of some difficulty The Antient Interpreters generally render it a perverse or mischievous or wicked word the Chaldee a perverse word the Syriack a word of iniquity the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine iniquum verbum a wicked word the Arabick words contrary to the law And so in all probability it is set to signifie a great slander or calumny that as men of Belial are slanderous persons so the speech of Belial shall signifie a slanderous speech And this is said to cleave to him on whom it is fastened it being the nature of calumnies when strongly affixt on any to cleave fast and leave some evil mark behind them Calumniare fortiter aliquid haerebit 'T is true indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes signifie a plague or pestilence but there is no cause of rendering it so here The consequents of now that he lyeth he shall rise up no more are but a proverbial phrase among the Hebrews applicable to any sort of ruine as well as that which comes by disease the Calumniator may destroy and ruine as well as the pestilence and from him was Davids danger most frequently and not from a pestilential disease V. 13. Blessed This form of benediction here and the like at the end of every Book of the Psalms is by the Jews said to be affixt by the Compiler of the Book who having finisht it praises God So saith Aben-Ezra on Psal 89.52 and gives for instance the perpetual custom of their writers of closing with some comprecation That which will make this more to be heeded is that all the several books end in this manner see note on Title of Psalms Nor will it be more strange to say that Ezra or whosoever composed the books of Psalms in this form and division added their conclusions to them then 't is to say that the end of the last chapter of Deuteronomy was affixt to the Pentateuch by the Sanhedrim or the Four and Twentieth verse of the One and Twentieth of St. John by the Church of Ephesus see note c. on that Chapter 'T is sure that the Psalter was antiently received in this division Jerome in his Epistle to Marcella recounting the Hagiographa says Primus liber incipâ— Ã Job Secundus à Davide quem quinque incisionibus uno Psalmorum volumine comprehendunt The first begins from Job the second from David which they comprize in five divisions as one volume of Psalms So Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrews divided the Psalter into five Books so that it is another Pentateuch And then they that thus distributed it may reasonably be thought to have afforded every book those solemnities of conclusive benedictions which we find they have and which are so perfectly agreeable to the subjects of each book laâ—ding and praising God The end of the First BOOK THE SECOND BOOK OF PSALMS The Forty Second PSALM TO the chief Musitian Maschil for the sons of Corah Paraphrase The Forty Second is the first of the second Book of Psalms in the Hebrew partition of them which second Book reaches to the end of Psalm LXXII and contains one and thirty Psalms It was composed in time of his distress in his flight from Absalom and is chiefly spent in bemoaning his detention from Sion the place of Gods solemn worship and was set by him to the tune known by the name of Maschil see note on Psal 32. a. and committed to the Praefect of his Musick to be sung by the Posterity of Corch
hidden and the Latine pro arcanis and the rest of the antient Interpreters take the same course the Chaldee referring it to Coreh and those that were hidden i. e. swallowed up by the earth with him whilst these sons of Coreh escaped as if the mention of the sons of Coreh in the title by whom this song was to be sung referred the whole Psalm to that story Accordingly verse 2. when the Hebrew reads Though the earth be removed they paraphrase it When our Fathers were changed from the earth V. 5. Right early What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred to and how 't is to be rendred is not agreed on by Interpreters 'T is ordinarily joyned in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is then to be rendred with it in or at the mornings appearing And this will certainly be the sense of it if we compare it with other places where the same phrase is used as Ex. 14.27 the sea returned to his strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the appearing of the morning we render when the morning appeared LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward day So Judg. 19.26 we read in the dawning of the day the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 early in the morning Thus also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 24.63 at the appearing of the evening or at eventide and Deut. 23.12 When evening cometh on or looketh toward And being here spoken of Gods aids afforded to his people it may either allude to that deliverance Exod. 14.27 where at the appearing of the morning the sea returned for the drowning of the Aegyptians or else be a proverbial speech for an opportune and seasonable deliverance because that then afforded to the Israelites was such as in the mount it shall be seen is proverbially used in this sense Aben Ezra seems to like the rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every day i. e. as oft as the morn appears and so the Jewish Arab Interpreter according to the return or course of the day daily But the Syriack according to the notion of it in those other places Exod. 14. c. express it clearly to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the time or season of the morning and so the Chaldee by their paraphrase the Lord will aid her with the justice of Abraham who prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the morning season appear to have understood it and so Kimchi at the approach of the morning of deliverance after the night of affliction Which well accordeth with the style of S. Paul Rom. 13.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the night is gone over or past and the day approacheth meaning the night of persecution and the day of relief or rescue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their deliverance v. 11. The copies of the LXXII vary in this place some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latine seem to have read and render mane diluâ—ulo in the morning at the dawning of light and perhaps our English from thence have their right early but the Romane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his countenance But indeed neither of these seem to be their original reading but a third composed between both these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his countenance in the morning as rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adverbially in the morning by this means probably applying it to God that he would help her by his countenance or by looking upon her but that would better answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which here we have and therefore the rendring will still be most proper at the mornings appearing or when the morning appeareth V. 9. Chariot From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round or circular and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wheel and by Synecdoche a Chariot Num. 7. and Gen 46. But it signifies also a shield or buckler as being round also and so 't is rendred by the Chaldee here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round shields and by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shields And so it is most probable being joyned here with how and spear weapons of war the military Chariots which alone can be thought to be respected here being constantly exprest by another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Forty Seventh PSALM TO the chief Musitian A Psalm for the sons of Coreh Paraphrase The forty seventh Psalm is a summons and invitation to all to bless and acknowledge God in his power and mercy exprest remarkably to the Jews in subduing the heathen nations about them but mystically to the Christian Church in bringing the Potentates of the world to be members of it It was committed to the Praefect of the Musick to be sung by the posterity of Coreh and probably to be sung at the solemn feasts when the whole nation of the Jews assembled to the house of God at Jerusalem 1. O clap your hands all ye people shout unto God with the voice of trumpet Paraphrase 1. Let all the servants of God praise and magnifie him recount his acts of power and mercy afforded to us solemnize the victories which he hath wrought for us with triumphs and ovations and jubilees 2. For the Lord most high is terrible he is a great King over all the earth Paraphrase 2. For the God of Israel is the only powerful God most formidable to all his and his Churches enemies the only Ruler of all the world 3. He shall subdue the people under us and the nations under our feet Paraphrase 3. It hath been his immediate and peculiar work to subject the Canaanites and the rest of the seven nations and give us possession of their lands and to suppress the Philistims and the other adjoyning nations also 4. He shall chuse our inheritance for us the excellency of Jacob whom he loved Selah Paraphrase 4. It hath been his free act of mercy grace and goodness to seek out and espy Ezek. 20.6 for us of the seed of Jacob so rich a portion and withal to afford us the benefit of his sanctuary that excellence of our strength Ezek. 24.21 and herein to advance us above all other people of the world out of his meer love and favour to us 5. God is gone up with a shout the Lord with the sound of a trumpet Paraphrase 5. He hath a peculiar presence in that place where his people assemble to his service And so the serving him there is another matter of triumphant joy to the pious man the shout and the trumpet call men together thither and so attend that as they do the triumphs of a conqueror 6. Sing praises to God sing praises sing praises to our King sing praises Paraphrase 6. Let us therefore all joyn in the continual magnifying of him as of our God which hath chosen us to himself and as of our King that hath most prosperously fought all our battels
for us and now in peace expects our offerings of peace to be honoured and praised by us 7. For God is the King of all the earth sing ye praises with understanding Paraphrase 7. He is the supreme Governour of all the world and is therefore duly to be acknowledged and glorified by all 8. God reigneth over the heathen God sitteth upon the throne of his holiness Paraphrase 8. He hath signally subdued the Idolatrous heathen nations subjected them to the throne of David and among his own people the Jews he exhibits himself in a divine and powerful manner in the Sanctuary the place of our assembling and his constant residence In the mystical sense He will subject the heathen world to the faith of Christ and exercise a spiritual dominion in their hearts 9. The Princes of the people are gathered together even the people of the God of Abraham for the shields of the earth belong unto God he is greatly exalted Paraphrase 9. And thither do the rulers of the tribes and all the people of Israel assemble at the appointed times of his service the solemn feasts so many times a year and though at such times the country be left naked and in a manner desolate no company remaining at their houses to guard them from the violence of the neigbouring nations yet hath God undertaken to protect them from all invasion having promised that none should desire their land when they went up to the place that he should choose Exod. 34.24 And this he hath signally made good working in the hearts of all the adjacent heathen a great dread and awe of us In the mystical sense is further contained a prediction that the Jews that stood out against Christ should at length come in many of them and receive the faith some before the destruction by Titus others in Adrians time at which time the whole nation became Christian see note on Revel 2. f. and not only they but the heathen nations also who should universally come in to Christ become Christian And this both in the first literal and sublimer mystical sense is to be lookt on as a signal act of Gods power and providence and so to be acknowledged by all Annotations on Psal XLVII 3. He shall subdue 'T is so frequent for the future to be used in the preter tense and the matter doth so signally direct it to do so here v. 4. and 5. that it is strange any interpreters should retain the future sense in their rendring The place belongs evidently to Gods giving the land of Canaan to the Isarelites and that sure was past at the writing of the Psalm and accordingly the LXXII render it in both verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath subdued v. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath chosen v. 4. There is nothing then of farther difficulty to be here explicated unless it be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellence magnificence pride from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being high or excellent doth here denote that excellent portion that fat and fruitful land which God had chosen for the Israelites to possess they and their posterity but especially the place of Gods publick worship among them which is styled the excellence of their strength that which secured to them all their victories over their enemies and the desire of their eyes Ezek. 24.21 a priviledge which of all others ought to be most pretious and desirable to them V. 7. With understanding 'T is ordinarily resolved that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies with understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a good understanding saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligently say the LXXII and sapienter wisely the Latine But the word being a noun is not elsewhere to be found adverbially and is therefore by the interlinear rendred intelligens But neither will that without much streining be fitted to accord with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sing ye in the plural It is not therefore improbable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so oft used in the titles of the Psalms for the name of a tune or key in Musick See note on Psal 32. a. should here also be taken in that sense being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sing praises to God in that tune or key which was then well known by that title But this being only a conjecture 't is sufficient here to have thus mentioned it and no more V. 9. People This last verse is thought capable of some variety of rendring first in respect of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people This the LXXII appear to have read with Chirâ—c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so have rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with and the Latine follows them cum Deo Abraham with the God of Abraham But passing by this and taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a noun 't is yet not improbable that it should be read in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the Dative case thus the Princes of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were aggregated or joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the people of the God of Abraham populo saith the Interlinear i. e. to the Jews And then still the LXXII their rendring will be as to the sense expressive enough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Princes of the people have been joyned with the God of Abraham for that is in sense exactly the same with joyning with the Jews who worshipt that God as it was all one to be a proselyte to God and a proselyte to the Jews and as it is all one to associate and joyn with Christ and with Christians Lastly it may be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the nominative or perhaps the genitive case and joyned by opposition either to the Princes or the people foregoing as in our English The Princes of the people even the people And so the Chaldee render it The princes of the people are assembled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people that are faithful to the God of Abraham and thus 't will note the whole nation of the Jews as many as continue constant to that obedience and that worship which God hath by law established among them And thus will the words fitly and literally be understood in reference to the universall assembling of all the nation of the Jews at the feasts at Jerusalem Princes and people together the whole people of Israel or children of Abraham and to that will belong what follows concerning the shields of the earth or land howsoever we understand them The words seem capable of a double interpretation If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shields of the earth be taken literally for the instruments of protection and preservation then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord will signifie that all such means of safeguard wherein the whole land can be concerned are in Gods power and at his command or disposing so that he can surely give what he
to resolve what is the Importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall not fear For though the joyning it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedent seems regular they shall shoot and not fear yet the context seems not to agree to that The design of the place is to express calumniators and whisperers who shoot poysonous words like darts v. 3. and shoot them in secret and suddenly in the beginning of the verse and to that best agrees the interpreting it of those that are thus secretly and suddenly shot at by them that they do not fear But then this agrees not with the Syntaxis for those were in the former part of the verse mentioned in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect man whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the plural This makes it necessary to recurre either to the Hebrew practice which often passes from one number to another or else to their idiome frequently taken notice of of putting the third person active to denote the passive without consideration of the persons that are the agents as when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall receive you imports no more than you shall be received So here suddenly do they shoot and they fear not will signify suddenly do they shoot and no man fears or as ו oft signifies when or while none fear And if we consider the Genius of the antient Poetry consisting much in Paronomasia's and verbal allusions which is here so visible betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shooting and fearing it will appear to be an elegance and not any harsh expression Thus the LXXII render it in sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shoot and shall not be feared and the Syriack not far distant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall not be seen i. e. shall come upon them unawares when being not seen they are not feared or expected To this rendring the learned Castellio adheres reading ut eos improviso figant nihil tale metuentes that they may unexpectedly wound them not fearing any such thing to that purpose changing the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedent into the plural homines integros V. 8. Make their own tongue to fall From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impegit to stumble is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being applied to the tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that their own tongue as appears by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 themselves may signifie in proportion with the stumbling of the feet stammering or sticking in speech linguiâ— bâ—fitent saith Castellio stick or stammer with their tongues The Syriack render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their tongues shall be weak from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decurtatus est infirmatus est This is ordinary for men that are in a sudden affrightment upon any unexpected accident and so here very appliable to Sauls Army at their defeat But in this rendring there is no account given of the suffix in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows The Jewish Arab therefore renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the nominative case which being joyned with the verb plural must relate to more tongues of more speakers and reads thus It is their own tongue that hath made them stumble To which the Chaldee best accords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall make themselves stumble with their tongue for that is all one with their tongue shall make them stumble But perhaps the rendring will yet be more literal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their tongue shall cause it to fall upon them by it meaning the mischief or punishment which certainly is spoken of and may best answer the suffix 'T is also possible that it may be thus divided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall make him stumble or fall i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stroaks or wounds immediately foregoing v. 7. and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their tongue is upon or against themselves In either rendring the sense is the same that their tongues by which they designed to hurt others shall bring mischief upon themselves The LXXII which read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their tongues have brought them to nought are punctual in observing the suffix and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural their tongues not tongue to agree with the verb plural but then they take no notice of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon themselves This the Latine express by coâ—â—ra eos but in their infirmatae sunt linguae eorum observe not the suffix To this is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fly from all that see them shall fly from them and so 't is exprest in the history 1 Sam. 31.7 and 1 Chron. 10.7 And when the men of Israel c. saw that the men of Israel fled and that Saul and his sons were dead they forsook the Cities and fled The Syriack express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall fear from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were troubled To the same sense the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 motus est were moved though the translator render it movebunt capita sua they shall shake their heads an expression of dislike and aversion to them The Sixty Fifth PSALM TO the chief Musitian A Psalm and song of David Paraphrase The sixty fifth Psalm is a thankful commemoration of Gods mercies and deliverances probably of his restoring plenty v. 9 10 11 12. after the three years famine 2 Sam. 21.1 composed by David to be sung by the quire and to that end committed to the Praefect of his Musick 1. Praise waiteth for thee O God in Sion and unto thee shall the vow be performed Paraphrase 1. To thee O Lord our solemnest praises are most due and the richest of our vowed oblations or free-will offerings 2. O thou that hearest prayer unto thee shall all flesh come Paraphrase 2. Thy property it is to give a favourable audience to all petitions that are duly and faithfully presented unto thee by any obedient servant of thine This thou hast now most gracioussy done to me see 2 Sam 21.1 where David enquired and the Lord answered c. And this is an encouragement and obligation to all such to make their constant addresses to thee and to all others to hasten to qualifie themselves for a capacity of that unvaluable priviledge to betake themselves to Gods service that so they may have this freedom and dignity of access unto him 3. Iniquities prevail against me as for our transgressions thou shalt purge them away Paraphrase 3. Our sins have justly deserved thy displeasure and been of force to make a separation between thee and us but thou art gratiously pleased to afford us thy free pardon of them to deal with us and accept our prayers as if we had not thus provoked thee 4. Blessed is the
therein i. e. among the people as an exhibition of Gods special presence among them who is said to be present where his Angels appear as oft they did among that people at the giving the Law in conducting them as by a cloud and in the supplying of their wants on special occasions V. 11. Those that published it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring good news is certainly in the foeminine gender and so must belong to the women who were wont to celebrate victories or any kind of good news with singing and Musick Thus after the coming of Israel out of Egypt Exod. 15.20 21. Miriam the Prophetess the sister of Aaron took a timbrel in her hand and all the women went out after her with timbrels and with dances and Miriam answered them sing ye to the Lord for he hath triumphed gloriously the horse and his rider hath he thrown into the sea This therefore in all reason must be the literal notation of the verse and accordingly Gods giving the word is his affording those victories that matter of triumph and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Israelites and not as the Chaldee surmises the publishing the Law by Moses and Aaron but hath a farther completion in the resurrection of Christ All the difficulty is whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in the notion of the dative or the genitive case If in the genitive case then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred company great was the company of the women that thus sang as indeed all the women all the female quire or congregation solemnly came out and joyned in these songs of victory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an host is oft taken for the congregation or assembly in the service of God But it may also be in the dative and then the whole verse runs thus God gave the word to the female nuntios of the great army the men of Israel being the great army and the women the singers of their victories and thus the learned Castellio understands it Suppeditabit Dominus argumentum nuntiis magni exercitus foeminis The Lord shall afford matter of triumphant song to the women the nuntios of the great army And thus the LXXII may be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord God shall give the word or matter to the women that Evangelize to or for the great army i. e. which supply the office of praecones thereto in proclaming their victories though 't is certain the Latine that render it virtute multa by much virtue did not thus understand it V. 12. Fly apace This v. 12. is most unhappily transformed both by the LXXII and vulgar Latine so that 't is not possible to make any tolerable sense of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rex virtutum dilecti dilecti speciei domus dividere spolia The occasions of their misrendring are discernible For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall fly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fugit they deriving the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitation or woman inhabitant from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitavit they read it as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pulchritude which latter if it had been rendred in the nominative case the beauty of the house divideth the spoil it might have had some sense meaning by the beauty of the house the woman in it as the Syriack seems to have taken it But the Chaldee for the inhabitress of the house renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the congregation of Israel V. 13. Pots What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is very uncertain The Jewish Arab as Solomon Jarchi also read it in that notion of limites bounds or ways or paths wherein we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. 5.16 which we there render sheepfolds but the Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bounds in the divisions of the way the Syriack and Arabick paths and ways and to this notion it is imputable that the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inheritances portions because mens portions of land or possessions were thus severed from other mens by such boundaries The same word we have again Gen. 49.14 where though we read couching between two burthens yet the Chaldee and Syriack accord in the former notion for ways and bounds and in that is there a fit character of Issachar as a merchant and trafficker in the world that he is as a strong ass lying down between the two ways as being weary with hard travail and able to go no farther And if thus it be rendred here it will be significant enough to express a woful forlorn condition to lye down betwixt the bounds i. e. in the high ways But it is here by most thought to signifie somewhat belonging to pots and may be very probably the same that the Arabs call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athaphi stones set in a chimny for the pot to rest on the pots being without legs Of these the Arabians had three and the third being commonly to them in the desert some fast piece of a rock or the like behind the pot as in a chimney the back of the chimney it self and that not looked on as distinct from the chimney the other two at the sides which were loose might fitly be here exprest in the dual number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then the lying between these will betoken a very low squalid condition as in the ashes or amidst the soot and filth of the chimney And this I suppose the meaning of those that render it tripodes or chytropodes or uneini or cremathrae all belonging to this one end of setting pots over the fire which having no legs were thus upheld by this supply of stones or broken bricks on each side These two rendrings may seem somewhat distant and yet considering that the Termini or bounds in divisions of ways were but heaps of stones or broken bricks or rabbish the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies these may well signifie these supporters of the pots also in respect of the matter of them being such stones or broken bricks and accordingly the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used to render it is by Sionita rendred scobes brickbats and that is all one with the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the usual change of ת into ש and both may well be as I conceive from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of contundere and confringere to break in pieces To this also the Chaldee here agree which render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concussit or projeci◠broken bricks or rubbish that are thrown away From this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is
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
by the Chaldee rendred here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their labour as if it belonged to the fruits of their ground produced by their labour and so by the LXXII and Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laboris corum their labour from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for doluit But the Syriack have departed from them and pitcht on the right rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of their strength by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every first-born of theirs and accordingly the Chaldee on Psal 106.36 a place exactly parallel to this renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their strength V. 54. Borders from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terminavit to bound or limit the Arabs use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an high mountain because such are generally the boundaries of nations and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that pertains to the mountains This is an argument that thus antiently the word was used in Hebrew of which the Arabick is but a dialect And so it seems to signifie here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the border but the mountain or hill of his sanctuary viz. mount Sion where the Ark was now fixt For thus the next words inforce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this mountain his right hand hath purchased which must needs belong as the relative to this antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so conclude that and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this mountain to be the same V. 55. An inheritance From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cecidit to fall is the use of the word for dividing because as the lot fell so the division was made So Judg. 18.1 the Danites sought them an inheritance for unto that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it had not fallen to them among the tribes where the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divided So Numb 34.2 this is the land which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall fall to you the Chaldee again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be divided to you for an inheritance So Josh 13.6 Only cast it or make it fall in Hiphil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Chaldee divide it unto the Israelites for an inheritance the same that v. 7. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divide it So Josh 23.4 Behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have cast i. e. divided to you these nations By these especially last uses of the phrase we may best resolve the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally and he made them fall i. e. divided the nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in Joshuah immediately foregoing and this was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the line as inheritances or possessions are ordinarily divided by measuring lines and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inheritance or possession as in Joshua the phrase was By this 't is clear what the rendring must be viz. this He divided them by line for an inheritance and then fitly follows and made the tribes of Israel to dwell in their tents i. e. in the tents or dwelling places of these nations whom i. e. whose land he thus divided among the Israelites to every tribe a set portion of it V. 63. Given in marriage From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to praise and celebrate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a marriage song 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marriages and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wedding house and so proportionably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of virgins here they were not celebrated with verses and dances and Epithalamia to signifie that they died unmarried and that as an effect of the destruction of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their choise or their young the flower of their youth The Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were not praised The LXXII in proportion v. 64. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bewailed them not as in the active taking it for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mourning song but the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were ravisht from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rapuit discerpsit by that I suppose designing to express the same thing that the Hebrew meant such rapes being not accompanied with the honourable nuptial rites These wedding-songs were likewise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Job 36.11 They shall spend their years in pleasure the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in marriage-songs V. 65. Shouteth From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamavit to cry out or make a loud noise is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here one that makes a noise and thereby rouses and awakes himself and so here spoken of a gyant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from wine joyned with it it denotes his awaking out of a deep sleep such as wine had caused Thus the antient Interpreters understood it The Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that opens his eyes or ears awakes returns to himself grows sober again So the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a mighty man that hath been drunk with wine i. e. who having been overcome by wine now awakes out of that drunkenness and so the Syriack and as a gyant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath shaken off his wine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excussit to shake off And thus it best corresponds to the former part of the verse of his awaking as out of sleep with which the shouting by reason of wine making a drunken or rude noise bears no proportion V. 69. Like high palaces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally as high or lofty buildings so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on high but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the born of an Vnicorn as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnicorns and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as of Vnicorns making this of the tabernacle on the top of mount Sion to be as the horn on the head of the Vnicorn The Jewish Arab Interpreter reads firmly as the heavens The Seventy Ninth PSALM A Psalm of Asaph Paraphrase The seventy ninth Psalm is spent wholly in a view of some great calamity befalling the congregation of the Jews not so probably the taking of the Ark by the Philistims which was not then at Jerusalem v. 1. but at Shiloh 1 Sam. 4.4 as the destroying the Temple in the times of Nebuchadonosor It was composed by Asaph either the Recorder in Davids time and then it was praediction see note on Psal 73. a. or by some other of that name and then it might be history It was fitted as Psal 74. for the Church in any time of persecution 1. O God the heathen are come into thine inheritance thy holy Temple have they defiled and laid Jerusalem on heaps Paraphrase 1. O blessed Lord thy displeasure is heavy upon us 〈◊〉 an effect and evidence of that a multitude of wicked men the profest enemies of thee and thy service have 〈◊〉 â—d this people that are called by thy Name and owned by thee
prosperous land that where the Canaanites c. inhabited as when a vine is transplanted from a most barren to a most fruitfull soil the side of an hill c. and there as it is the manner of planters to dress and prepare the soil exactly that it may speedily and happily take root and spread and cover the ground and the boughs of it being supported with props or trees grow into a great height and â—th so didst thou fit the land for their quiet and peace and fertility and plentiful multiplying by removing the old â—nhabitants and leaving all to their injoying and accordingly they very soon prospered as into a very powerful and victorious so into a very large and numerous nation extending it self on the West to the Mediterranean sea and on the East to Euphrates 12. Why hast thou then broken down her hedges so that all they that pass by the way do pluck her 13. The boar out of the wood doth waste it and the wild beast of the field doth devour it Paraphrase 12 13. But now as when the hedge of a vineyard is broken down all passengers come freely in and gather the fruits and the rude swine and other wild beasts break in and tear and root up all that is planted there so is it with us thy protection which was our only defense being withdrawn for our sins the heathen nations round about us see note c. on Psal 83. together with the Kings of Assyria and Babylon those potent tyrants break in upon us carry away all our wealth and even root us out from our dwellings carry us as captive servants into their own lands 14. Return we beseech thee O Lord of hosts look down from heaven and behold and visit this vine 15. And the vineyard which thy right hand hath planted and the branch which thou madest strong for thy self Paraphrase 14 15. Lord in this extremity be thou pleased to interpose thy power for us to be gratiously reconciled to us and in favour to behold this poor captive people and Temple which thine especial providence hath built and supported so long the place of thy especial residence among us 16. It is burnt with fire it is cut down they perish at the rebuke of thy countenance Paraphrase 16. For since upon our provoking sins thou hast withdrawn thy mercy from us the enemies have broken in and burnt our Temple and if thou still continue thy wrath both people and Temple will be utterly consumed 17. Let thy hand be upon the man of thy right hand upon the son of man whom thou madest strong for thy self Paraphrase 17. We have none therefore but thee to whom we may flee for succour who art justly displeased with us Yet O Lord it is thou which hast set our King over us thy special grace and providence and thy oath made to David and his seed by which the power is vested on him though he be but a man he is yet set up and established by thee in thy stead to administer justice among us O be thou favourably pleased to deliver and rescue him out of all the calamities that are fallen upon him 18. So will not we go back from thee quicken us and we will call upon thy Name Paraphrase 18. And this shall be the greatest obligation on us from thee for ever to cleave fast to thee in the most obediential reliance Thy restoring of us shall be sure to be answered by our constant returns of prayers and praises 19. Turn us again O Lord God of hosts cause thy face to shine and we shall be saved Paraphrase 19. This therefore is the burthen of our song the sum of our reiterated request to thee that as thou hast an immense host and many legions of Angels ready prest for thy service which can the next minute perfect any the vastest enterprise to which thou shalt assign them so thou wilt at length return our captivity restore thy self to thy wonted favour and old mercies cast some beams of thy gracious countenance evidences of thy being reconciled to us and then we shall certainly be released out of all our afflictions and till then we have no humane hope of the least respite Annotations on Psalm LXXX V. 2. Before Ephraim c. What is meant here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before Ephraim and why Ephraim Benjamin and Manasses and no other are here named must be learnt from the order of the Israelites march in the Wilderness Num. 2. For there next after the Ark the pledge of Gods special presence and assistance did these three tribes follow Then the Tabernacle of the congregation shall set forward c. v. 17. On the West side i. e. next behind it shall be the standard of the camp of Ephraim v. 18. and his host v. 19. And by him shall be the tribe of Manasses v. 20. and his host v. 21. then the tribe of Benjamin and his host v. 22 23. Now the returning from the captivity the desire whereof is the business of this Psalm being a parallel to the delivery from Egypt Gods leading them back stirring up himself and coming to save them is very fitly begged and described in a style resembling the former rescue There he was said to have shined forth and to have risen and come Deut. 33.2 the Lord came from Sinai and rose up from Seir unto them he shined forth from mount Paran and he came with holy myriads and here in like manner the Psalmist beseecheth him that dwelleth between the Cherubims that sure is God in the Ark to shine forth v. 1. and that before these three tribes which next followed the Ark and to stir up himself and come and save V. 5. Bread of tears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will here be best rendred bread of weeping thereby most probably signifying the bread of mourners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hos 9.4 of which it is there said all that eat thereof shall pollute themselves the eater was legally unclean and so separated from the congregation and so were they at that time in the captivity detained from the comforts of Gods solemn worship To which is elegantly added that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tears in the plural and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a treble or large measure are the drink apportioned to these meats V. 9. Preparedst room From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look to turn the face to bow down to look out to look toward any thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel to sweep to cleanse to remove filth out of the way and so to prepare for the coming of any to fit or provide an house a way or path A house and room Gen. 24.31 Lev. 14.36 a way Isa 40.3 and 57.14 If this be applied to an house then 't is to sweep or cleanse and so the Interlinear here renders it scopasti thou hast swept if to a way then 't is to purge or prepare Isa 57.14
it appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or application of the similitude v. 15. so persecute them with thy tempest and terrifie them with thy storme or whirl-wind which hath no propriety to any other notion of the words but that of winnowing V. 18. Whose name is Jehovah The construction of the words in the close of the Psalm lyes most probably thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall know i. e. it shall be known by this means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art thy name Jehovah i. e. that thou art what thy name Jehovah imports and what that is is expounded in the remainder of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou only the high over all the earth that being indeed the meaning of Jehovah the infinite eternal and so only supreme power over all the world But it is possible that before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy name some preposition as 't is ordinary is understood and so it will be rendred more expresly to the same sense that thou according to thy name Jehovah art only c. Or because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name is among the Rabbins ordinarily used for God himself therefore it will not be remote from Hebrew style if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be resolved to signifie no more than Jehovah and then this will be the rendring that thou Jehovah art alone the most High The Eighty Fourth PSALM TO the chief Musitian upon Gittith A Psalm for the sons of Coreh Paraphrase The eighty fourth Psalm is the panting of a pious soul toward God a pathetical expression of the benefits and joy of his publick service and an encouragement of the people to make the ways of passage thither from all quarters fair and passable It seemeth to have been composed in some time of detention from and deprivation of those advantages and priviledges It was set to the tune called Gittith see note on Psal 8. a. and committed to the Praefect of the Musick to be sung by the posterity of Coreh see Psal 42.1 1. How amiable are thy Tabernacles O Lord of hosts Paraphrase 1. O omnipotent Lord thou that rulest and dispensest all things by thine own power and wisdom yet usest the ministery of thy celestial Angels herein and hast whole armies of them perpetually ready for thy service and most peculiarly makest use of their ministery in the place of thy publick worship there to presentiate and exhibit thy self to thy servants to testify by them that thou residest there as it were in thy Majesty to set up a glorious tent among us a type of thy promised Incarnation inhabiting and pitching thy tent in humane flesh John 1.14 what condition can be so desirable or valuable so honourable or joyous as this to be thus admitted unto thy presence and injoy the divine effects and benefits of it 2. My soul longeth yea even fainteth for the Courts of the Lord my heart and my flesh crieth out for the living God Paraphrase 2. Of this none is more sensible than those which are deprived of these felicities and this is our portion at this time which raiseth our desires to an holy impatience and vehement panting thirst see Psal 42.1 a most earnest pursuit of this so great a dignity of being after so long an exclusion admitted to this thy throne of grace thy divine most comfortable presence without which we faint and are ready to die our life is no life but a melancholy image of death without it To this therefore we aspire with all our most ardent affections and as with a shout or jubilation excite one another to the most passionate pursuit of it 3. Yea the sparrow hath found an house and the swallow a nest for her self where she may lay her young even thy altars O Lord of hosts my King and my God Paraphrase 3. Now that we are deprived of this felicity the silly birds whose happiness we have reason to envy are permitted to inhabit there no place that they seem so ambitious to choose to build their nest and lay their young ones in as those which were wont to be honoured with thy presence among thy servants as if the protection which was wont to be afforded us upon our addresses to God were by them especially hoped for there O that thou wouldest be pleased of thine infinite power and goodness to afford us that dignity which those little birds the sparrow and swallow are now principally partakers of 4. Blessed are they that dwell in thy house they shall be still praising thee Selah Paraphrase 4. O what a blessedness do they enjoy that are allowed those celestial priviledges of thy constant solemn service to divide their years betwixt praying and praising petitioning and receiving thy mercies and then returning their devoutest acknowledgments to thee at the solemn festivals 5. Blessed is the Man whose strength is in thee in whose heart are the ways of them Paraphrase 5. Who place all their trust and confidence in thy aids and seek them from thee in thy Temple the place of thy peculiar residence who are always full of devout thoughts of going up thither to the sacred solemnities and of fitting the high ways for commodious passage to themselves and others or that have free liberty to resort thither 6. Who passing through the valley of Bacha make it a well the rain also filleth the pools Paraphrase 6. Which by trenching and draining the most wet and watery valleys make the way very passable in the moistest season from every corner of the land to Jerusalem 7. They go from strength to strength every one of them in Sion appeareth before God Paraphrase 7. And so go up cheerfully and unanimously and devoutly on their road from one stage to another and at length come to that amiable and desirable place where God is so graciously pleased to exhibit and presentiate himself And so in the antitype of the Sanctuary the Christian Church there is no doubt but he will give grace and that abundantly to all that ask and knock and persevere in an holy obedience to his directions to seek and beg it of him in Christ 8. O Lord God of hosts hear my prayer give ear O God of Jacob Selah Paraphrase 8. Thou therefore that fittest and rulest in the midst of all thine armies of Angels and by them sendest down thy blessings as oft as they bear up our prayers to thee that hast obliged thy self in a peculiar manner to protect this thy chosen people and in token thereof vouchsafest to be called their God I beseech thee to hearken to and grant this prayer of mine for the free and cheerful return of thy people to the place of thy solemn and holy worship 9. Behold O God our shield and look upon the face of thine Anointed Paraphrase 9. Thou art our onely God our onely protector and defender we beseech thee in mercy to behold and receive the petition to grant the prayer of our
for ever Paraphrase 6 7. Such as wicked men that go on prosperous and uninterrupted in their course do not at all discern or comprehend the meaning of for when they from their successes gather matter of triumph applaud and congratulate their prosperities this is a most gross and sad mistake in them The only true account which is to be made or conclusion to be collected from these their temporary successes being rather this 1. That now they are hastening to their excision their bravery like that of a flower being a most certain indication of their approaching ruine whilst the righteous flourish like a Palm or Cedar v. 12. get heighth and strength and glory from their age and 2. That Gods vengeances due to them and not yet inflicted will one day come upon them the more direfully and unavoidably for these their present short prosperities even utter ruine and destruction 8. But thou Lord art most high for evermore Paraphrase 8. And herein Gods power and justice and fidelity is and shall be most eminently discernible to the eternal discomfiture and confusion of all the enemies of him and his Church 9. For lo thine enemies O Lord for lo thine enemies shall perish all the workers of iniquity shall be scattered Paraphrase 9. For God shall certainly distinguish and make a difference betwixt wicked and pious men his enemies and his friends and faithful servants and what-ever indiscrimination there appears between them here in this world for some time he will undoubtedly make the separation he will visibly seise on the ungodly the oppressors and persecutors of his Church blast their greatest prosperities dissolve their strength rout their armies bring them to nought and adjudge them to irremediable perishing 10. But my horn shalt thou exalt like the horn of an Unicorn I shall be anointed with fresh oyl Paraphrase 10. Whilst on the other side the truly pious men shall have all their oppressions and sufferings repaired and be rewarded abundantly with honour and exaltation deliverance and peace here in Gods season advancement to a flourishing condition here in this world and eternal bliss in another life 11. Mine eye also shall see my desire on mine enemies and mine ears shall hear my desire of the wicked that rise up against me Paraphrase 11. And this change shall be most visible and illustrious the judgments of God and destructions that fall upon the obstinate enemies of God and his Church shall be very stupendious and remarkable 12. The righteous shall flourish like a palm-tree he shall grow like a Cedar in Lebanon Paraphrase 12. And the prosperity and peaceable flourishing of the Church in the fruits as well as the profession of piety in the former resembling the fertility of the palm-tree in the latter the tallness of the Cedar shall be as remarkable also 13. Those that be planted in the house of the Lord shall flourish in the Courts of our God 14. They shall still bring forth fruit in old age they shall be fat and flourishing Paraphrase 13 14. They that sincerely and faithfully give up their names to the service of God and his worship shall at length injoy great tranquility liberty of holy offices and all other such most desirable priviledges and opportunities of piety such trees as these as men are said to be trees inverted may without violation of the law he planted near the altar and flourish in the courts of God And the Church shall be much increased by this means propagated beyond the holy land over the face of the whole earth and not decay with age but herein also imitate the palm-tree v. 12. that the older it grows is still the more fertile 15. To shew that the Lord is upright he is my rock and there is no unrighteousness in him Paraphrase 15. All this as an eminent testimony of the great justice and uprightness of Gods judgments who although he permit wicked men to flourish and his own people to be afflicted for a while yet at length changeth the scene and by interposition of his almighty power subdues the wicked restores and advances his faithful servants to all prosperity and flourishing in this life Annotations on Psal XCII V. 7. When the wicked The 7. and 8. verses are so to be joyned together and read as in one period and affixt to v. 6. that they may set down the error that is there imputed to the ignorant or inconsiderate wicked man he thinks well of his own condition measuring by his present successes and atheistically despising any future account that he shall be concerned in and this is the error noted v. 6. and refuted in the two following verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the wickeds springing or sprouting out like grass or flower of the field or when or that or how the wicked do spring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all the workers of wickedness do flourish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their destruction or that they may be destroyed for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII that they may this being the event and consequent of their flourishing like grass for so we know the flourishing of that abodes its suddain perishing either by excision or natural decay which is not true of the flourishing of palms and Cedars v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and or but thou Lord art most high They flourish and thereby do but accelerate their ruine and over and above make it more sad when it comes but God remains just and magnified in these strange turns of his providence The Jewish Arab here refers the sixth verse to what precedes ver 5. reading it How great are thy works O Lord and thy thoughts c. And man is more foolish than that he should know them all and more bruitish than that he should understand it and then begins a new sentence with the seventh verse V. 9. Scattered From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partitus est whence both the Latine partiri and the English part in the notion of dividing or separating is deduced is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in Hithpael which the Interlinear renders segregabuntur shall be parted or separated And thus it may possibly be a judicial phrase to denote the discrimination that is made betwixt men as betwixt the sheep and the goats Mat. 25.32 All the nations shall be gathered together or assembled before him as a Judge and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall separate them one from another as the shepherd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separates the sheep from the goats For this interpretation we have the authority of the Chaldee which paraphrase it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in the world to come they shall be separated from the congregation of the just And in this sense if it be admitted it will be all one with what is said in more words Psal 1.4 The ungodly are not so but and the ungodly shall not stand in the judgment
Christ discernible in this prophecy which after by some unskilfull Scribe was inserted in the Text and so perhaps in more than one found by Justin and by his writings communicated to others who examin'd not the truth by the Hebrew Text or more ancient Copies of the LXXII Meanwhile by this gloss and the reception of it with Justin and Tertullian and Augustin c. it competently appears to have been the opinion of the first Christians those before as well as after Justin that these words the Lord reigneth and so this Psalm belonged to the resurrection of Christ and the regal power wherein that installed him and accordingly it was used in the Eastern service and this Kingdom of his set up here in this world in converting both Jews and heathens and bringing them into the Church This is the ground of the style wherein the verse begins and this his Kingdom is mentioned Say among the heathen that the Lord reigneth as before v. 6. that all the Gods of the heathens are Idols or no Gods but 't is God that made the heavens i. e. that this God that made the heavens should cast out all the heathen Gods out of their Temples and set up his spiritual Kingdom in its stead throughout the heathen world which is the interpretation of his coming to judge the earth v. 12. thus exercising his regal power to which he was inaugurated in destroying idolatry through the world From this and the like predictions it was that as Tacitus Hist l. 5. c. 13. Sueton. in Vespas c. 4. and Josephus de Bell. Judaic l. 5. c. 12. tell us there was an universal belief and rumour scattered through the East before the reign of Vespasian soon after the resurrection of Christ that a King should come thence and reign over the whole world which the heathen ignorantly applied to Vespasian but was thus verified in Christ not in his birth but in this spiritual exercise of his regality partly in converting Jews and Gentiles to the Faith and partly in destroying their worship the Mosaical Rites together with the Temple on one side and the heathen Temples and Oracles on the other side V. 11. The heavens The heavens and earth and sea and fields and trees are here put together after the Scripture-style which useth by the enumeration of parts to signifie the whole to denote the whole inferiour world which interpreting the heavens of the aiery regions is made up of these see note on 2 Pet. 3. e. Then for that phrase the whole world that in the sacred dialect also as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every creature signifies the whole heathen world see note on Mar. 16. b. and Rom. 8. d. and so these two v. 11. and 12 13. are but a poetical expression of the great causes of joy that this Kingdom of Christ exprest by the Lord 's reigning v. 10. and coming to judge the world v. 13. which should be spiritually erected among them should bring to the heathen world The Ninety Seventh PSALM The ninety seventh Psalm agreeable to the ninety sixth is the praising the God of heaven for his works of justice and mercy 'T is thought to be composed by David on occasion of his peaceable re-establishment in his kingdom after the rebellion and destruction of Absalom but it as literally contains a prediction of the Messias his inauguration to his regal Office and the signal exercise thereof in the destruction of his crucifiers and all other enemies of his kingdom See note a. 1. THE Lord reigneth let the earth rejoyce let the multitude of the Isles be glad thereof Paraphrase 1. God hath subdued all the enemies and opposers of that kingdom which he hath been pleased to erect to seat his anointed quietly in his throne an eminent type of the kingdom of the Messias which is to commence at his resurrection and to be set up in the hearts of believers and shall prove matter of all true joy to all the heathen world and the several nations thereof as well as to the Jews 2. Clouds and darkness are round about him righteousness and judgment are the habitation of his throne Paraphrase 2. His judgments are secret and unsearchable and so the infinitely wise ways and depths of his providence but all founded in and managed with most perfect justice and rectitude 3. A fire goeth before him and burneth up his enemies round about 4. His lightning inlightned the world the earth saw and trembled 5. The hills melted like wax at the presence of the Lord at the presence of the Lord of the whole earth Paraphrase 3 4 5. Those that will not receive him when after his miraculous resurrection and ascension the Gospel is preached to them shall be soon overwhelmed with signal judgments from heaven as remarkable and formidable and as fully evidenced to be the effects of God's wrath as if fire from heaven or flames of lightnings or Angels the witnesses of God's presence should visibly appear in their destruction And this first and in the most illustrious manner to be executed on the nation of the Jews the crucifiers the City and Temple of Jerusalem and after upon heathen Rome c. 6. The heavens declare his righteousness and all the people see his glory Paraphrase 6. And all Angels and men shall discern and acknowledge and proclaim the great justice of it and the glorious manifestation of the divine power of Christ in the ruine of his malicious opposets 7. Confounded be all they that serve graven images that boast themselves of idols worship him all ye Gods Paraphrase 7. This vengeance all are to expect among the nations who do not presently forsake the worship of their false Gods see Psal 96. note a. that still adhere to idols when the faith of Christ the eternal God Creatour of the world whom the very Angels adore and obey Heb. 1.6 is preached among them There being no way to rescue Idolaters from this ruine but an hearty speedy acceptation of the Christian faith as appeared in the Roman Empire 8. Sion heard and was glad and the daughters of Judah rejoyced because of thy judgments O Lord. Paraphrase 8. This was good news both to Jerusalem and the villages and towns about the daughters of that mother city And all the true children of Abraham all the believing Jews and Gentiles also shall by this means be delivered from their persecutions and so obliged to glorifie the justice and mercy of God in it 9. For thou Lord art high above all the earth thou art exalted far above all Gods Paraphrase 9. For this Messias whom we have hoped for so long is the supreme God of heaven and earth whose creatures they are which all the idolatrous people of the world have worshipt for Gods and accordingly at the preaching of the Gospel all their oracles and worships shall vanish 10. Ye that love the Lord hate evil he preserveth the soul of his saints he delivereth them
praise or proclaim ye Gentiles but then again for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his people they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his people which is the conjunction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let all the Angels of God worship him it is so far from having any the least affinity with the words in the Hebrew that 't is no way probable that it was in the original Copies of the Greek but onely by some Scribe cast into the margin from this Psalm it being certain that none of those ancient Translatours which use to follow the LXXII do follow it in this This consideration therefore will render it very unreasonable to fetch those words which the Apostle citeth out of the Scripture from this place of Deuteronomy where the original Text hath nothing like it and which the Hebrews to whom the Epistle was written did know was not to be found in the Hebrew when this Text in the Psalm in the Hebrew as well as Greek did so readily afford it Secondly this citation Heb. 1. coming in consort with many other testimonies of the Old Testament 't is observable that all the rest of the testimonies save onely that of I will be to him a father and he shall be unto me a son which seems to be taken from 2 Sam. 7.14 where they are spoken of Solomon the son of David a special type of Christ are taken out of this one book of Psalms Thou art my son this day have I begotten thee v. 5. from the express words Psal 2.7 Who maketh his Angels spirits c. v. 7. from Psal 104.4 Thy throne O God is for ever c. v. 8 9. from Psal 45.6 7. Thou Lord in the beginning c. v. 10 11 12. from Psal 102.25 26. Sit thou on my right hand c. v. 13. from Psal 110.1 And therefore in all probability from the same book of Psalms and therein from the express words in this Psalm this testimony was cited by the Apostle V. 11. Light R. Solomon reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the notion of a plant or herb as we have it Isai 26.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dew of herbs and 2 King 4.39 where the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a corruption of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this might be admitted it would be appliable to the Germen David which was to spring up as a tender plant But the conjunction with gladness here gives it the ordinary notion of light which is so gladsome and so fitly used for joy as darkness for sorrow the seed whereof is little saith Aben Ezra but the harvest great which R. Saadiah interprets the seed is in this world but the harvest in that to come The Jewish Arab reads Light is poured forth to the righteous The Ninety Eighth PSALM A Psalm Paraphrase The ninety eighth Psalm composed probably as a breviate of Moses's song at the delivery of the Israelites and destroying Pharaoh and the Aegyptians Exod. 15.1 c. is as the ninety sixth and seventh foregoing a prediction of Christ's Kingdom and the bringing the Gentile world in subjection to it it is thought to have been composed by David 1. O sing unto the Lord a new song for he hath done marvellous things his right hand and his holy arm hath gotten him the victory Paraphrase 1. It is now a most opportune season to praise and magnifie the Lord of heaven for all the miraculous deliverances which he hath wrought but especially for that glorious resurrection of the Messias out of the grave the pawn and pledge of ours a work of his omnipotent power and an evidence of his fidelity in making good his promise to him 2. The Lord hath made known his salvation his righteousness hath he openly shewed in the sight of the heathen Paraphrase 2. This mighty work of his in raising the Messias from the dead and the exact completion of his predictions and promises therein is by God appointed to be annunciated and proclaimed to all the men in the world to the Jews first beginning at Jerusalem Luk. 24.41 see v. 3. and then through all the Gentile regions to every creature 3. He hath remembred his mercy and truth to the house of Israel all the ends of the earth have seen the salvation of our God Paraphrase 3. And this not as a miracle onely though of a most stupendious nature but as an act of infinite goodness and promised mercy and so of fidelity in performing it the benefits whereof as they were first reached out to his own peculiar people the Jews so were they to extend and soon after to be preached and promulgate to the utmost nations of the world who have all their parts in the redemption from sin and satan atchieved and wrought by it 4. Make a joyfull noise unto the Lord all the earth make a loud noise and rejoyce and sing praise 5. Sing unto the Lord with the harp with the harp and the voice of a Psalm 6. With trumpets and sound of cornet make a joyfull noise before the Lord the King Paraphrase 4 5 6. This is true matter of the greatest joy and exultation to all men and deserves to be celebrated in the most solemn manner with all the instruments of musick used in the service of God and all little enough to express the glory of the work and the infinite advantages designed to us by Christ thus entring on his regal office and subduing all the world to the power of the Gospel that Scepter of his Kingdom 7. Let the Sea roar and the fulness thereof the world and they that dwell therein 8. Let the flouds clap their hands let the hills be joyfull together 9. Before the Lord for he cometh to judge the earth with righteousness shall he judge the world and the people with equity Paraphrase 7 8 9. The whole habitable world the heathen people that have been long under the servitude of their false idol worships shall now be redeemed from that slavery of sin and Satan their oracles and temples destroyed and the doctrine of the true God and practice of piety and justice and charity set up in their stead and thereby a most happy joyfull reformation wrought among men which deserves all the acknowledgments of humble and thankfull hearts See Psal 96.11 12 13. and note d. Annotations on Psal XCVIII V. 1. Victory From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in Hiphil and being in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dative case signifies to bring help or relief to any The Jewish Arab reads And his right hand and his excellent power hath holpen his people So Psal 116.6 I was brought low 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he helped me The Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath relieved or redeemed him the LXXII 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 and the Latin salvavit sibi hath saved for him the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Chaldee hath relieved or redeemed him This being here applied to God that his right hand and holy arm hath relieved him helped him brought him salvation or deliverance though by some figure it may be interpreted of God's relieving his people and setting forth himself victorious in the eyes of men yet most literally it belongs to the prophetick sense accomplisht in the resurrection of Christ for then in an eminent manner did the divine power called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his i. e. God's right hand and God's fidelity in making good his promised relief he will not leave my soul in hades fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his holy arm bring him i. e. Christ relief in raising his dead body out of the grave and exalting him personally to God's right hand in heaven and this peculiarly seems to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wonderfull things the complication of miracles which are here mentioned in the beginning and are the matter of the solemn thansgiving in the ensuing Psalm V. 8. Clap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall clap the hands is here applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rivers as an expression of great joy The whole heathen world are here exprest by the several parts of this visible globe Sea and World and Rivers and Hills as before by Earth and Sea and Field and Trees Psal 96. see Note d. and so the joy that is here attributed to each of these being the joy of men in the world is fitly described by those expressions of joy which are frequent among men yet so as may have some propriety to those inanimate parts of which they are literally spoken In triumphs and ovations it is ordinary among men to make a loud and vehement noise and the roaring of the sea is not very unlike that and so likewise the mugitus which hath sometimes been heard to break out from hills in an earthquake and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a loud noise is here applied to the sea v. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cry vehemently to the hills v. 8. And so the clapping of the hands being a token of delight and approbation and the striking or dashing of the water in a river being for the noise of it a resemblance of that the rivers are here said to clap their hands The Chaldee saith Schindler explain it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall strike or play on the timbrels with the hand but sure that is a false reading of the Chaldee the more emendate Copies reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the rivers clap their hands together c. and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall clap the hand The same phrase is used of trees Isa 55.12 and there both Chaldee and LXXII agree in the rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall clap the hand or applaud with the boughs the clashing of boughs together in the tree being a like sound to that of clapping of hands The Jewish Arab reads And let the people of the rivers strike or clap their hands and the people of the mountains all of them cry aloud or shout The Ninety Ninth PSALM The ninety ninth Psalm anciently attributed to David seems first to refer to his quiet establishment in that Throne to which God had chosen him but prophetically also as the former to the kingdom of the Messias 1. THE Lord reigneth let the people tremble he sitteth between the Cherubims let the earth be moved Paraphrase 1. The omnipotent God of heaven that God that hath promised to be present in his sanctuary and appointed the Cherubims to be placed covering the propitiatory thereby to denote his presence there to all that seek him and pray to him hath at length been pleased to shew forth his power in behalf of his servant David hath discomfited the Canaanites and Jebusites and other his heathen enemies and now quietly seated him in his throne a lively image of his erecting the Messias's kingdom in mens hearts and so shall firmly continue in despite of all commotion or opposition whatsoever The gates of hell shall not prevail against the Church the spiritual kingdom of Christ here 2. The Lord is great in Zion and he is high above all people Paraphrase 2. And herein hath God magnified himself in the â—ight of all the people round about the God that is worshipt and presentiates himself in the Ark now placed in Zion is discerned even by heathen men to be far too strong for any nation to resist or oppose 3. Let them praise thy great and terrible name for it is holy Paraphrase 3. This they now are forced to acknowledge to dread his power and vengeance and confess that it is most justly evidenced on them to the subduing of them and magnifying his people This was more eminently fulfilled in the conversion of the Gentiles to Christ 4. The King's strength also loveth judgment thou doest establish equity thou executest judgment and righteousness in Jacob. Paraphrase 4. All the strength and ability that David hath had to bring him to this height and peace and stability he hath received wholly from God and that God which hath thus holpen him hath done it to this great end to punish sin and set up all manner of vertue casting out and destroying the detestable idolaters severely visiting their unnatural sins upon them and by excellent Laws and Rulers after his own heart indeavouring to advance the practice of all purity and justice and charity among the Jews 5. Exalt ye the Lord our God and worship at his footstool for he is holy Paraphrase 5. O let us all make our humblest united approaches unto him and as they that petition a Prince on earth use to cast themselves prostrate at his feet so let us be prostrate in his sanctuary see v. 9. that place of his peculiar residence where we are appointed to assemble and let us there uniformly adore and praise and magnifie him for this signal act of his glorious goodness and mercy toward us and offer up our prayers and supplications unto him as to one that never fails to make good his promise of hearing and answering the prayers of his faithfull servants which are ardently addrest to him 6. Moses and Aaron among his priests and Samuel among them that call upon his name they called upon the Lord and he answered them Paraphrase 6. Thus hath he constantly dispensed his mercies to his people at the prayer of those holy men whom he hath set over them Three eminent instances there are of it recorded One Exod. 32.11 when at the prayer of Moses God was propitiated after the great provocation of the golden calf A second Numb 16.46 when upon Aaron's making the atonement for the people in the business of Coreh the plague was stayed A third 1 Sam.
7. where upon Samuel's burnt-offering v. 9. and prayer v. 5. and crying importunately and constantly to God for the people v. 8. the Lord heard him v. 9. and the Philistims were discomfited v. 10. 7. He spake unto them in the cloudy pillar they kept his testimonies and the ordinances that he gave them Paraphrase 7. With every one of these God was pleased to commune and talk as a friend with a friend giving them vocal answers out of a bright cloud which incompassed them a wonderfull dignation of God's to those faithfull servants of his which obeyed and observed his commands 8. Thou answeredst them O Lord our God thou wast a God that forgavest them though thou tookest vengeance of their inventions Paraphrase 8. And when the people had provoked God and God's wrath was already gone out against them for their crying sins these mens prayers were so effectual with him as to avert the plagues and obtain remission for them 9. Exalt the Lord our God and worship at his holy hill for the Lord our God is holy Paraphrase 9. O let these unspeakable dignations of his and signal answers unto the prayers of his servants bring us all to his sanctuary on our knees to praise and adore his sacred and glorious majesty and offer up our continual and ardent prayers unto him Annotations on Psal XCIX V. 1. Tremble Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have spoken before see note on Psal 4. e. and observed the notion of it as for anger so also for fear so saith Abu Walid of this root that in the Arabick it signifies trembling and commotion and is sometimes from anger sometimes from fear and other occasions the word generally signifying motion or commotion either of body or of mind and both these being equally commotions of mind Here the context may seem to direct the taking it in the notion of commotion simply as that signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sedition or tumult of rebels or other adversaries And then the sense will lye thus The Lord reigneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the people be moved i. e. Now God hath set up David in his Throne and peaceably settled the Kingdom on him in spight of all the commotions of the people The LXXII render it to this sense as Ps 4.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the people be angry or regret it as much as they will The Chaldee and Syriack use the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be moved which competently agrees to this notion as also the latter part of this verse for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the participle he that sitteth on or inhabiteth the Cherubims is all one directly with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies motion and agitation is exactly the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reduplicated and so to the very same sense the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be shaken the Latin moveatur be moved the same also Yet may it also be read as in the future and in the notion of fearing and quaking The nations shall tremble and the earth shall be moved as appearances of God are wont to be received with trembling and amazement and at the giving the law the people trembled and the earth shook and this will be a fit expression of the subjecting the heathen world to Christ's Kingdom Abu Walid doubts whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie let the earth be moved the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whether to God and so be of the signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arabick to hang making the earth the accusative case he that sitteth between the Cherubims hangeth fast the earth according to that of Job 23.7 and hangeth the earth upon nothing And thus in an Hebrew-Arabick glossary it is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hanging V. 6. Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister is a common title of Civil as well as Ecclesiastical Officers Hence it is that Exod. 2.16 where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of Midian So Exod. 19.22 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clearly signifies not the sons of Aaron but the first-born or chief of the families So 2 Sam. 8.18 David's sons were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Priests but Princes or chief Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great men saith the Chaldee the same called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principal or chief men at the hand of the King 1 Chron. 18.17 Of which sort was Ira called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a Priest but a chief Ruler about David 2 Sam. 20.26 And in the more general notion of the word as it comprehends both Civil and Ecclesiastical Rulers it is evident that Moses as well as Aaron are here rightly recited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among God's Rulers or chief men V. 7. Cloudy pillar What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 station or pillar of cloud here signifies as far as refers to Moses and Aaron there is no difficulty For as in their passage out of Aegypt God conducted and protected them by a bright cloud Exod. 13.21 which is there as here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pillar signifying thereby the form or similitude of an hollow pillar or concave body over their heads coming down to the ground on every side of them and so like wings incompassing and shielding them see note on 1 Cor. 10. a. so when 't is added c. 14.1 that the Lord spake unto Moses saying that Lord that in the verse immediately foregoing went before them in a pillar of cloud there can be no doubt but God as here is said spake unto them in a pillar of cloud So Exod. 16.10 the glory of the Lord appeared in the cloud and the Lord spake unto Moses saying so Exod. 17.6 when God saith unto Moses I will stand before thee upon the rock in Horeb and thou shalt smite and water shall come out this is again this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pillar or according to the notion of the theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stetit standing of the cloud on Horeb. So Exod. 19.9 Lo I come to thee in a thick cloud that the people may hear when I speak with thee and believe thee for ever and so v. 16. as there were thunders and lightnings so there was a thick cloud upon the mount and the Lord descended v. 18. and answered Moses by voice v. 19. and to this commerce Aaron was admitted v. 24. So c. 20. v. 21. Moses drew near to the thick darkness all one with the cloud where God was and the Lord
consideration of that great displeasure of thine to which I am to impute all these sad and direfull effects of it 11. My days are like a shadow that declineth and I am withered like grass 12. But thou O Lord shalt endure for ever and thy remembrance unto all generations 13. Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come Paraphrase 11 12 13. My condition is every day worse and more hopeless than other my joyless life hastening to its fatal period and unless thou please to interpose thy sovereign power I am utterly and finally lost But herein this one great comfort remains that thy strength is beyond our weakness thy eternity is opposed to our frail transitory state thy mercy surmounts our wants and misery and on this I still found an hope and confidence that thou wilt in thy good time return the captivity of our Church and Nation restore us to the priviledges and blessings of peaceable assemblies and that it will not now be long ere that most desirable and acceptable time come 14. For thy servants take pleasure in her stones and favour the dust thereof Paraphrase 14. To this hope I am induced by thine own promise that whensoever thy people are carried captive by heathen enemies if they shall be truly sensible of thy punishments and humbled for their sins thou wilt then remember thy Covenant and restore them And this is our condition at this time Now thy Church is laid waste among us see Nehem. 1.3 we cannot choose but be sensible of our loss and our sins and with all compassion and affection be transported when we think of either At present the want of outward prosperity hath not rendred her less desirable in our eyes but rather inhansed the value of those interdicted felicities and made us vow all readiness to endeavour the repairing of those ruines whensoever thou shalt please to grant us that welcome opportunity 15. So the heathen shall fear the name of the Lord and all the Kings of the earth thy glory 16. When the Lord shall build up Zion he shall appear in his glory 17. He will regard the prayer of the destitute and not despise their prayer Paraphrase 15 16 17. When that blessed time shall come it shall be an effectual means to bring in whole heathen nations Princes and people to thy service when they see so great a deliverance wrought for thy people their captivity returned and their Temple re-edified evidences as of the omnipotent power of God so of his readiness to hear the prayers of those that are brought to the lowest ebbe of misery and destitution 18. This shall be written for the generation to come and the people which shall be created shall praise the Lord. Paraphrase 18. The wonderfulness of this deliverance shall be recorded to all posterity and in probability be a means of bringing in those that have not yet any being to be proselytes to the service of so great and compassionate a God 19. For he hath looked down from the height of his sanctuary from heaven did the Lord behold the earth 20. To hear the groaning of the prisoner to loose those that are appointed to death 21. To declare the name of the Lord in Zion and his praise in Jerusalem 22. When the people are gathered together and the Kingdoms to serve the Lord. Paraphrase 19 20 21 22. When they hear how signally he doth exercise his power and providence in affairs of the world here below and how ready he is to relieve and rescue those that are in the greatest distress and destitution to return their captivity and restore them to their country again there to bless and praise and proclaim the power and mercy of God in his Temple making their constant solemn resort thither from all the quarters of the land at the times by God appointed 23. He weakened my strength in the way he shortened my days 24. I said O my God take me not away in the midst of my days thy years are throughout all generations Paraphrase 23 24. When I consider the sadness of our state the misery and shortness of our lives and on the other side the strength and eternity of God I cannot but address my prayers unto him with some hope that he will spare us and restore us to some prosperity and not cut us off in the most flourishing part of our lives 25. Of old hast thou laid the foundations of the earth and the heavens are the work of thy hands 26. They shall perish but thou shalt endure they all shall wax old like a garment as a vesture shalt thou change them and they shall be changed 27. But thou art the same and thy years shall have no end Paraphrase 25 26 27. 'T was he that by his almighty power at first created the whole world and all the parts thereof and though by the same he will in his due time either destroy or change them quite from the condition of their creation yet through all these transmutations he shall continue the same to all eternity 28. The children of thy servants shall continue and their seed shall be established before thee Paraphrase 28. And this irresistible power and immutable will of his is a ground of firm hope and confidence to me that there shall be a time of rest to God's faithfull servants that upon our sincere return to him and reformation of our sins he will return our captivity and if this fall not out in our days yet our children and their posterity shall receive the benefit and comfort of it and be continued a people to him and thereby for ever ingaged to serve him Annotations on Psal CII V. 3. Like smoak For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in smoak which we reade in the Hebrew the Chaldee and LXXII are thought to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as smoak and accordingly they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as smoak But 't is more probable that they so express what they thought to be the meaning than that they read it otherwise than we do For the Jewish Arab though reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as smoak is consumed or vanisheth The Syriack reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in smoak and so the sense will best bear either my days or time of my life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consume and wither in smoak as Psal 1.19.83 a bottle in the smoak afflictions have had the same effect on me as smoak on those things that are hung in it dried me up and deformed me or perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 end or fail or consume in smoak as when any combustible matter is consumed smoak is all that comes from it and so it ends in that and to that the latter part of the verse may seem to incline it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my bones or members or body
the Lord call upon his name make known his deeds among the people Paraphrase 1. O let us all in our daily prayers to God confess and acknowledge and proclaim to all the world the great and gracious works which he hath wrought for his people 2. Sing unto him sing Psalms unto him talk ye of all his wondrous works 3. Glory ye in his holy name let the heart of them rejoyce that seek the Lord. Paraphrase 2 3. Let us both in his publick service and in our more private discourses and conversation indeavour to promulgate his miracles of mercy and so bring all other men that worship God to do it with all delight and joy as to him that hath most abundantly obliged and ingaged them 4. Seek the Lord and his strength seek his face evermore Paraphrase 4. And so in like manner let our prayers be constantly addrest to him in his sanctuary and all the relief and deliverance we at any time want be begged from his omnipotence 5. Remember his marvellous works that he hath done his wonders and the judgments of his mouth 6. O ye seed of Abraham his servant ye children of Jacob his chosen Paraphrase 5 6. To both these constant duties of prayer and praise the people of the Jews and all that transcribe the copy of Abraham's or Jacob's fidelity are eternally obliged by the great and miraculous mercies afforded them by God and the portentous judgments and punishments on their enemies which he by a word of his mouth by the exercise of his immediate power hath wrought for them 7. He is the Lord our God his judgments are in all the earth Paraphrase 7. By his mercy and providence and the exercise of his omnipotence it is that we have been conducted and supported and our heathen enemies wheresoever we came subdued under us 8. He hath remembred his covenant for ever the word which he commanded to a thousand generations 9. Which covenant he made with Abraham and his oath unto Isaac 10. And confirmed the same unto Jacob for a Law and to Israel for an everlasting Covenant Paraphrase 8 9 10. And all this as the exact performance of his part of that Covenant and Law which he solemnly and by oath established with Abraham and Isaac and Jacob and their posterity after them that not to them onely but to all their successors to the end of the world he would be a most constant protector and rewarder in case they adhered faithfully to him and in case of their apostasie and rebellion he would yet make good that promise to all others that should come in and transcribe that copy of fidelity performed by those Patriarchs receive the faith of Christ and perform sincere uniform constant obedience to him 11. Saying Unto thee will I give the land of Canaan the lot of your inheritance 12. When they were but a few men in number yea very few and strangers in it 13. When they went from one nation to another from one kingdom to another people Paraphrase 11 12 13. The summ of this Covenant as it concerned Abraham and his seed according to the flesh was the bringing them into a most fruitfull and desirable land the land of Canaan a type and image of the state of the Gospel and joys of heaven dispossessing the inhabitants thereof and conducting them to a quiet secure injoyment of it as of an inheritance bequeathed to them by God himself and not to be acquired by any strength of their own In which respect it was that as God chose to make â—his promise to him Gen. 12.6 7. at a time when he had none but his wife and so could hardly make up a number a pitifull weak family and those but in a journey admitted but as strangers to lodge in their passage to Sichem v. 6. so that they might be obliged to acknowledge the whole work to be wrought by God in relation to his promise he so disposed it that they should not now rest but be removed out of Canaan and pass from one nation and kingdom to another from Sichem where he built one Altar to God v. 7. to a mountain on the East of Bethel where he built another v. 8. and from thence to Aegypt v. 10. 14. He suffered no man to doe them wrong yea he reproved Kings for their sakes 15. Saying Touch not mine anointed and doe my Prophets no harm Paraphrase 14 15. When they were there God was pleased to afford them one special instance and pledge of his favour to them and protection over them when the King of Aegypt took Sarah into his house Gen. 12.15 and was in danger to have defiled her and so again ch 20. in Gerar when Abimelech King of Gerar took Sarah v. 2. a like passage there was afterward betwixt Abimelech King of the Philistims and Rebecca Isaac's wife Gen. 26.8 God plagued that King Gen. 12.17 and severely threatned the other Gen. 20.3 and suffered neither of them to violate her chastity v. 6. but told Abimelech that Abraham was a Prophet v. 7. and one very highly valued by him designed to be the root of a potent Kingdom and the stock from whom the Messias should come and therefore commanded him by a most severe interdict not to doe any harm to him or his wife 16. Moreover he called for a famine upon the land he brake the whole staff of bread Paraphrase 16. After this in Jacob's time the season being not yet come of performing this promise unto Abraham's seed and that God's work of possessing them of Canaan might be the more remarkable and wholly imputable to him and not to any strength of their own or to natural proceedings or casual event God thought fit so to dispose of it that all the posterity of Abraham should be removed out of this land where yet they were but as sojourners And thus it was There fell out to be a very sore famine in all that land of Canaan so that they had not corn for the necessities of life and so Jacob was forced to send his sons down into Aegypt to buy corn for his family 17. He sent a man before them even Joseph who was sold for a servant Paraphrase 17. And herein a wonderfull act of providence was discernible Joseph one of Jacob's sons being envied and hated by the rest of his brethren had been first taken and cast into a pit then by occasion of some Ismaelite merchants coming by in that nick of time Gen. 37.25 taken out and sold to them and carried into Aegypt and there bought by Potipher for a servant 18. Whose feet they hurt with fetters he was laid in irons Paraphrase 18. Where being falsely accused by his mistress he was cast into prison and fetters and extremely injured and afflicted by this calumny 19. Untill the time that his word came the word of the Lord tried him Paraphrase 19. And so continued till God by revealing to him the interpretation of
16.13 Num. 11.31 as thick as dust Psal 78.27 But then when they had gathered great plenty of these at least ten homers to a man just as they were ready to eat them the wrath of God came out against them and punished their murmuring with a terrible plague And so this as all other inordinate desires cost them full dear and brought them not any the least benefit 16. They envied Moses also in the camp and Aaron the saint of the Lord. 17. The earth opened and swallowed up Dathan and covered the company of Abiram 18. And a fire was kindled in their company the flame burnt up the wicked Paraphrase 16 17 18. After this they brake out in a mutiny against Moses and Aaron Num. 16. not allowing them to have any commission of preeminence or authority more than any other of the people had every one pretending to be holy and upon that account free from subjection to any other But for the repressing and refuting of this vain plea and vindicating the authority of those that God had set over them both in the Church and State two terrible essays of God's wrath were here shewed the opening of the earth and swallowing up all that belonged to Dathan and Abiram v. 32. and a fire from heaven coming down upon them that presumed without mission from God to offer incense to assume the Priest's office v. 35. And when both these did but make the people murmur the more at Moses and Aaron v. 41. God avenged this yet more severely with a plague that swept away fourteen thousand and seven hundred of them 19. They made a calf in Horeb and worshipped the molten image 20. Thus they changed their glory into the similitude of an oxe that eateth grass Paraphrase 19 20. After this when God was delivering the Law to Moses on Mount Sinai and therein made a strict prohibition of making them any graven image or similitude of any creature in the world in order to worship God exhibiting himself to them in a thick cloud and they seeing no similitude but only hearing a voice yet while Moses was absent from them they made them a molten calf calling it their Gods and that it might go before them in God's stead and accordingly worshipt it and made a sacrifical feast unto it Exod. 32.6 and committed great abominations see note on 1 Cor. 10. c. 21. They forgat God their Saviour which had done great things in Aegypt 22. Wondrous works in the land of Ham and terrible things by the red sea Paraphrase 21 22. Such haste they made to cast off the service of that God which had so lately delivered them out of their Aegyptian slavery and in order to that shewed forth such prodigies of his power and vengeance on Pharaoh and the Aegyptians both before he dismist them and when he pursued them in their march out of the land 23. Therefore he said that he would destroy them had not Moses his chosen stood before him in the breach to turn away his wrath lest he should destroy them Paraphrase 23. Upon this provocation of theirs God communed with Moses Exod. 32.10 about destroying this whole people that thus rebelled promising to make of him a great nation But Moses most earnestly besought him v. 11. to turn from his fierce wrath v. 12. and repent of this evil against his people and God was attoned by his importunity and repented of the evil v. 14. and he destroyed them not 24. Yea they despised the pleasant land they believed not his word 25. But murmured in their tents and hearkened not unto the voice of the Lord. Paraphrase 24 25. After this when they came near their Canaan that most fruitfull possession promised them by God and when Moses had sent out spies to descry the land and they brought back word as of the great fertility of the land so of the giantly strength and stature of the men their fortifications and their eating up the inhabitants Num. 13.26 27 c. they fell into a great passion of fear ch 14.9 and sorrow v. 1. and murmured against Moses and Aaron and God himself v. 2 3. and resolved to give over the pursuit of Canaan and make them a Captain and return back to Aegypt v. 4. and so utterly to forsake the service of God 26. Therefore he lifted up his hand against them to destroy them in the wilderness 27. To overthrow their seed also among the nations and to scatter them in the lands Paraphrase 26 27. This again most justly provoked God to that degree of wrath against them that he said he would smite them with pestilence and disinherit them destroy the whole people and make of Moses a greater nation v. 12. see Ezech. 20.23 But Moses again interceding for them and urging that argument formerly used by him with success that the Aegyptians and other nations would say that God was not able to bring them into the land which he had sworn to them v. 16. he again prevail'd for their pardon v. 20. but that with this reserve which he bound with an oath v. 21 28. that all they that having seen his miracles in Aegypt had now tempted him ten times should die before they came to this good land v. 23 29. And accordingly after this the Amalekites came down and the Canaanites and smote them and discomfited them v. 45. and Arad King of Canaan fought against them and took some of them prisoners ch 21.1 to this Kimchi applies the scattering both here and in Ezekiel 28. They joyned themselves also to Baal-peor and ate the sacrifices of the dead Paraphrase 28. After this they mixed themselves with the Moabitish women Numb 25.3 and by them were seduced to their Idol-worship partaking and communicating in their sacrifices offered to the Moabitish Gods which were but dead men 29. Thus they provoked him to anger with their inventions and the plague brake in upon them Paraphrase 29. On this foul provocation of Idolatry and uncleanness God's judgments fell heavily upon them a terrible plague that swept away four and twenty thousand of them 30. Then stood up Phinees and executed judgment and so the plague was stayed Paraphrase 30. Onely in the very point of time Phinees the son of Eleazer did an act of special zeal took a jâ—velin and killed an Israelitish man and Midianitish woman in the very act of their uncleanness And this zeal of his propitiated God and so the plague ceased 31. And that was counted to him for righteousness unto all generations for evermore Paraphrase 31. And this act of his was so acceptable to God that beside the dignity of being an instrument of appeasing God's wrath toward the people God thought fit to reward it with the honour of the High-priest's office to be annexed to his family for ever if they walked not unworthy of it 32. They angred him also at the waters of strife so that it went ill with Moses for their sakes 33. Because they
good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon us in which respect those words Rom. 15.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confirm the promises of the fathers may reasonably be thought to refer to these words in this Psalm the making good of God's mercy to us being as in words so in sense parallel to confirming the promises to the Fathers and the truth of the Lord endureth for ever i. e. God's fidelity which consists in an exact performance of his promise endureth to the end of the world because though the Jews for their unbelief were cut off yet the Gentiles the seed of Abraham's faith were grafted in and so God's promise of making him a father of many nations fully performed in the vocation of the Gentiles at the time of the Jews obduration and apostasie Thus much is manifest yet perhaps it may be farther observable that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong here attributed to the mercy of God is the known title of the Messias Isa 9.6 For though the late Jews have endeavoured to interpret that place of Hezekiah whom they there style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord of eight names Talmud tract Sanhedr c. Chelek yet the Targum and others have resolved it to belong to the Messiah and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be two of his names And so indeed the mystery of our Redemption is to be looked on as an eminent exertion of the power of God Act. 2.33 the Incarnation is shewing strength with God's arm Luk. 1.51 and the Angel that brings the news of it and as the Jews tell us hath his name correspondent to the imployment he manages is Gabriel from this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong And so above all the power was remarkable in his Resurrection which was wrought by God's right hand Act. 2.33 and v. 31. to this add that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows is taken notice of to be another of the names of the Messiah and the Midrasch Tehillim observes that that word comprehends all the letters in the Alphabet × the first מ the middlemost and ת the last as Rev. 1.8 he is called Alpha and Omega the first and the last the beginning and the end The Hundred and Eighteenth PSALM The hundred and eighteenth Psalm seems to be a gratulatory hymn to David upon his full and most undisturbed possession of the Kingdom after the Ark was brought to Jerusalem as may be conjectured from ver 19 20 26 27. and was probably appointed to be sung at the Feast of Tabernacles v. 15. some parts of it in the person of the people and others by way of alternation in the person of the King himself the most joyfull solemnity in the whole year as about which time the armies returned home from the field and Hosanna v. 25. the acclamation then used of course though no extraordinary accident had happened It is applied both by our Saviour Matt. 21.42 and by S. Peter 1 Pet. 2.4 to Christ the Son of David as by his ascension he was installed to be the King and so the head corner stone of the Church and it is therefore made up of lauds and praises to God for all his mercies 1. O Give thanks unto the Lord for he is good because his mercy endureth for ever 2. Let Israel now confess that his mercy endureth for ever 3. Let the house of Aaron now say that his mercy endureth for ever 4. Let them now that fear the Lord say that his mercy endureth for ever Paraphrase 1 2 3 4. It is now a fit season for all people and Priests especially for all truly pious men the most concerned and interessed persons to laud and magnifie the great goodness and constant mercies of God toward us let all therefore joyn uniformly in the performance of it 5. I called unto the Lord in distress the Lord answered me and set me in a large place Paraphrase 5. When I was brought into great distress may David now say I addrest my prayers to God for deliverance and he presently sent me a most seasonable relief 6. The Lord is on my side I will not fear what man can doe unto me Paraphrase 6. And having God to take my part I have no reason to apprehend the power or malice of man whatsoever it is 7. The Lord taketh my part with them that help me therefore shall I see my desire upon them that hate me Paraphrase 7. As long as he is on my side to support and assist me I shall not fear to meet an whole host of enemies 8. It is better to trust in the Lord than to put any confidence in man 9. It is better to trust in the Lord than to put any confidence in Princes Paraphrase 8 9. He that reposeth his whole trust in God hath thereby a far better security than all the Princes or men in the world can yield him 10. All nations compassed me about but in the name of the Lord will I destroy them 11. They compassed me about yea they compassed me about but in the name of the Lord I will destroy them Paraphrase 10 11. Let all the men and nations in the world begirt me never so close and leave me no way in humane sight for mine escape and relief yet I have my confidence in God and being thus fortified with ammunition and auxiliaries from heaven I shall make no doubt to repell and destroy them all 12. They compassed me about like bees they are quenched as the fire of thorns for in the name of the Lord I will destroy them Paraphrase 12. Let them swarm about me as thick as bees seise on me with the same violence that the fire doth upon chaff or thorns which it presently sets a flaming and consumes yet being thus armed as I am with a full trust and reliance on the omnipotent power of God I shall escape their fury and cut them off in stead of being destroyed by them 13. Thou hast thrust fore at me that I might fall but the Lord helped me Paraphrase 13. Mine enemies violence was so great that I had no power to resist it but was just ready to fall and sink under it and just then when my distress was greatest God interposed for my relief 14. The Lord is my strength and my song and is become my salvation Paraphrase 14. On him have I always depended as my onely support him have I always acknowledged and praised and exprest my confidence in him and accordingly now in time of my want he hath rescued me and set me in perfect safety 15. The voice of rejoycing and salvation is in the tabernacles of the righteous the right hand of the Lord doeth valiantly 16. The right hand of the Lord is exalted the right hand of the Lord doeth valiantly Paraphrase 15 16. And thus it is with all that adhere stedfastly to their obedience to and trust in God their whole
lives are made up of receiving and celebrating mercies and deliverances from God such as his omnipotent hand worketh for them either without the assistance of humane aids or so as the success is eminently imputable to God and not to man 17. I shall not dye but live and declare the works of the Lord. Paraphrase 17. And having received this instance of his mercy at this time being now secured from my greatest dangers what remains for me but to spend my whole age in proclaiming the power and mercy and fidelity of my deliverer and call all men off from their vain and weak trusts the arm of flesh to this more skilfull and politick dependence on God 18. The Lord hath chastened me sore but he hath not given me over unto death Paraphrase 18. God hath most justly delivered me up to be severely punisht pursued and hunted by my enemies but then hath seasonably delivered me out of their hands and not permitted me to be overwhelmed by them 19. Open to me the gates of righteousness I will go into them and I will praise the Lord. 20. This gate of the Lord into which the righteous shall enter Paraphrase 19 20. The sanctuary of God the holy place whither all good men resort to petition mercies and to acknowledge them when they are received is that to which as I am most bound I will now make my most solemn address and there commemorate God's mercies to me Or I will make use of all occasions as may make way for the praiâ—â—ng God 21. I will praise thee for thou hast heard me and art become my salvation Paraphrase 21. Proclaiming to all the gracious returns I have received to my prayers the abundant and seasonable deliverances which God hath afforded me 22. The stone which the builders refused is become the head-stone of the corner 23. This is the Lord 's doing it is marvellous in our eyes Paraphrase 22 23. And now may all the assembly of Israel rejoyce and joyn in their congratulations that being now fallen out in King David's exaltation to the throne and much more eminently in the resurrection and ascension of the Messiah which is ordinarily said whether by way of History or Parable that the stone which in the laying the foundation of some eminent building was oft tried by the builders and as oft rejected by them as unfit for their use to any part of the fabrick and thereupon cast among and covered over with rubbish was at length when they wanted a stone for the most eminent use the coupling and joynting the whole fabrick together found most exactly fitted for the turn and so put in the most honourable place the chief corner of the building A thing so unexpected and strange that it was with reason judged as special an act of God's providence as if it had been sent them down immediately from heaven As strange was it and as imputable to God's special hand that David of no eminent family the son of Jesse and withall the youngest and most despised of his brethren should be in Saul's stead exalted by God to the regal throne and being for this driven by Saul from his court and pursued as a partridge on the mountains should yet continually escape his hand and be peaceably placed in his throne And so yet farther in the mystery that the Messiah the son of a Carpenter's wife with him brought up in the trade that whilst he made known the will of God had no dwelling-place that was rejected by the chief of the Jews as a drunkard and glutton and one that acted by the Devil as a blasphemous and seditious person and as such put to the vilest death the death of the Cross and was held some space under the power of the grave should be raised the third day from death taken up to heaven and there sit in his throne to rule and exercise regal power over his Church for ever This certainly was a work purely divine and so ought to be acknowledged and admired by us 24. This is the day the Lord hath made we will rejoyce and be glad in it 25. Save now I beseech thee O Lord O Lord I beseech thee send now prosperity Paraphrase 24 25. This day is the celebrating of a mercy wrought eminently signally and peculiarly by the Lord 't was he that exalted David to the throne and he that will advance the Messias to his regality in heaven and thereby peculiarly consecrated by God to his service and so for ever deserves to be solemnized by us being matter of the greatest joy imaginable to all subjects either of David's or of Christ's Kingdom and so this Psalm fit for a Paschal Psalm in the Church of Christ for ever Now it seasonable to use Hosannahs see note on Psal 20. d. and Matt. 21. a. acclamations and wishes of all manner of prosperity to this King exalted by God David the type of the Messiah Let us all joyn in doing it most solemnly crying people and priest together 26. Blessed be he that cometh in the name of the Lord we have blessed you out of the house of the Lord. Paraphrase 26. The Lord be praised for the great mercy of this King sent us so peculiarly by God but especially for the Messias whose coming hath been so long promised and expected see Matt. 21.9 All we that belong to the house of God the Priests that wait on his sanctuary do heartily bless God for this day and beseech his blessing on him that is now crowned and so shall all the Church of the Messias for ever celebrate him bless God for his exaltation and pray to God to prosper this regal office unto him bringing in the whole world unto his service 27. God is the Lord which hath shewed us light bind the sacrifice with cords even to the horns of the altar Paraphrase 27. Thus hath God shewed forth himself as in mercy so in power for us he hath magnified himself exercised this double act of his dominion over the world 1. in raising David from so mean an estate to the regal throne 2. in raising Christ from death to life and then assuming him to an intire dominion over the world to endure to the day of judgment And in both these he hath revived us with the most chearfull beams of his divine goodness O let us in commemoration thereof keep an anniversary sacrifical feast see v. 24. to praise and magnifie his name for these and all his mercies every man giving thanks and saying 28. Thou art my God and I will praise thee thou art my God I will exalt thee Paraphrase 28. I will laud and praise thy mercies so eminently vouchsafed unto me and in so peculiar a manner inhansed to the benefit of my soul and proclaim thy goodness and superlative divine excellencies to all the world 29. O give thanks unto the Lord for he is good for his mercy endureth for ever Paraphrase 29. Calling unto all to
sin and ruine The pleasure they take in duty will with them infinitely out-weigh all the pitifull transient delights or advantages that can offer themselves as the bait to any unlawfull commission 166. Lord I have hoped for thy salvation and done thy commandments 167. My soul hath kept thy testimonies and loved them exceedingly 168. I have kept thy precepts and thy testimonies for all my ways are before thee Paraphrase 166 167 168. Accordingly thus have I endeavoured to secure my self from all such dangers whatsoever my pressures have been I have reposed my trust in thee relyed on thee for deliverances kept close to thy commandments and so qualified my self to receive them and withall laboured to approve the sincerity of my obedience to thee not onely by doing what thou commandest but even by loving and liking that better than any thing else by applying all my endeavours to walk piously and acceptably in thy sight laying all my actions open and naked before thee for thee to judge whether there be any the least malignity in them And by so doing by keeping my self for ever as in thy all-seeing presence I have performed an uniform faithfull obedience to thee TAV. 169. Let my cry come near before thee O Lord give me understanding according to thy word 170. Let my supplications come before thee deliver me according to thy word Paraphrase 169 170. O Lord I humbly address my prayer unto thee in this time of my distress and beseech thee first to bestow on me that wisedom see Jam. 1.5 which may support me and direct me to order all my actions aright in all the pressures thou shalt permit or appoint to lie upon me and then to interpose thy hand and give me a seasonable deliverance out of them 171. My lips shall utter praise when thou hast taught me thy statutes 172. My tongue shall of thy word for all thy commandments are righteous Paraphrase 171 172. Thus shalt thou oblige me to bless and praise thy name thy mercies and the perfect uprightness of all both thy commands and promises when those that thus adhere to and depend on thee are supported and delivered by thee 173. Let thine hand help me for I have chosen thy precepts 174. I have longed for thy salvation O Lord and thy Law is my delight Paraphrase 173 174. Lord I beseech thee interpose thy hand for my relief And if my obedience to thy Law and not onely so but my taking more pleasure in it valuing it more than all other things in the world together with my constant dependance on thee for my deliverance may give me a capacity of this mercy thou wilt not deny it me who am by thy grace in some measure thus qualified 175. Let my soul live and it shall praise thee and let thy judgments help me Paraphrase 175. Lord grant me this thy mercy of seasonable preservation at this time succour me according to thy promised and wonted mercies so shall my life twice received from thee in my birth and in this my preservation be as in all justice it ought for ever dedicated to thy service 176. I have gone astray like a lost sheep seek thy servant for I do not forget thy commandments Paraphrase 176. I have been driven from place to place in perpetual hazards and distresses flying and desolate as a partridge on the mountains thou hast justly permitted me to be persecuted by my enemies to wander up and down as a silly sheep driven by the wolf and scattered from the fold Lord I repent me of all my former sins and shall unfeignedly set my self to the performance of new obedience all my days Be thou pleased to consider my afflictions and in thy good time to relieve and restore me Annotations on Psal CXIX V. 1. Way 'T is usually observed that the composure of this Psalm doth affect the frequent reflections on the Law of God in the several parts and appellations of it and those are observable to be no less than eleven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi adventures to give the critical several importance of each of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 setting down of duties how they are to be done as 't is said Lev. 6.17 this is the Law of the sin-offering c. R. Gaon saith 't is the speculative part of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rule upon which the precepts are grounded as Be holy because God is holy mercifull as he is mercifull referring probably to Moses's request to see God's way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those precepts whose reason is not known as the purification of the legally unclean not wearing linsey-wolsey and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgments that pass betwixt a man and his neighbour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the precepts that are for a testimony or faederal commemoration as Sabbath Feasts Phylacteries c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those precepts which reason teacheth that are as it were according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deposited in our nature And so on in the rest But these without question are indistinctly and promiscuously used through this Psalm Proportionably the practice of these commandments is exprest in as great variety by walking seeking keeping c. Of the last of these it is not amiss to add a little in this first place once for all The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2◠as also v. 34 69 115 129. is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latin scrutantur searching or seeking out So again Psal 25.10 they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek out as here v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have sought and v. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will seek and v. 100. And this the Hebrew well bears from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodivit curavit watching or taking care of looking diligently after as those that search and seek do And so the Arab notion of the same word which changing צ into ט they make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well accords being to behold contemplate consider observe and so likewise the Chaldee and Syriack use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly to the same sense and so it here best accords with that which follows seeking him with the whole heart And this is better and with more clearness rendred observe for that fitly signifies watching or looking to than keep which ordinarily denotes no more than performing them This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligently seeking of God Heb. 11.6 and contains more than a resolution and purpose to obey God a studying his precepts seeking out means to facilitate the performance of them and an exact care and diligence in the use of them The word is here in the participle and so agrees with the foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect or undefiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII
to the heart is here critically to be observed The word primarily signifies to dilate and the dilatation of the heart is the constant effect of joy as the contraction is of sorrow Isa 60.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thy heart shall be dilated i. e. rejoyce as being delivered from distress or fear foregoing Accordingly God 's inlarging the heart here is rejoycing it making it glad This he doth by the comforts of a good conscience that joy in the Holy Ghost the great pleasure that results from the practice of pious duties the transporting delights and joys of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gracious yoke when by his grace we come to the experience of it This the Chaldee and LXXII have literally exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast dilated my heart but the Syriack more clearly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoyce thou hast exhilerated or made me glad Which rendring being in all probability the most commodious to the place it will be fit to follow them also in the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not when as we reade from the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but because or seeing that for so they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because This being not onely the season but the motive of all others most powerfull and ingaging to expedite running the way of God's commandments the alacrious performance of all duty because the performance of it is matter of such experimental delight and joy to them that are exercised therein V. 33. Vnto the end The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies an end so it signifies a reward So Psal 19.11 in the keeping of them there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great reward the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retribution And so in this Psalm v. 112. they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of return to the rejoycing of his heart which his testimonies yielded v. 111. And so Aben Ezra understands it here and so the Interlinear reading mercede by way of reward or return and so being oft turned into a preposition rendred propter for it still retains this notion by way of return or reward see Isa v. 23. Gen. 22.18 And so the sense will best bear Teach me and I will observe it by way of return or reward or gratitude to thee God's mercy in teaching being in all reason to be rewarded or answered by our observing and taking exact care of what he teaches Or else by analogy with Ps 19.11 where the keeping his commandments brings great reward with it it may here be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding the preposition ל for the reward meaning the present joy of it v. 32. not excluding the future Crown The Chaldee here reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the end as ver 112. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the end and so Abu Walid and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether The Syriack wholly omit it here but v. 112. reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmly or certainly or in truth i. e. sincerely which as it is more agreeable to that place than the Chaldee to the end which cannot probably follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever as there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth so it would as fitly agree with this place I shall observe it sincerely or firmly But of this there is no example nor ground in the origination of the word which is evidently used for reward Psal 19. but not so evidently for either an end unless as it is used for the heel the last part of the body in relation to which the Jewish Arab renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta vestigium or è vestigio instantly without delay as if his keeping it should follow on the heels as it were of his being taught it or else for truth and firmness And therefore still that of reward or return to God is the most allowable rendring of it here and v. 112. V. 35. Make me to go The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go or tread or walk is to lead or direct or conduct in any journey So Psal 25.9 we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall guide and 107.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he led them And so the LXXII rightly here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lead me direct me conduct me and the Latin deduce lead V. 38. Who is devoted to thy fear It is uncertain how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred because uncertain to what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relates whether to thy word or to thy servant The Syriack joyns it with the latter thy servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which worships or fears thee But the Chaldee joyns it with thy word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to the fearing or which concerns the fearing thee So the LXXII leaving out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as redundant reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the fear of thee And to this the Hebrew position of the words inclines stablish to thy servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to the fearing thee and remembring that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is one of the appellations of God's Commandments those we know immediately tend to the fear of God The Jewish Arab reads it Make good to thy servant thy saying which is to the people of thy fear or those that fear thee But Aben Ezra Every decree of thine which may bring me to thy fear V. 48. My hands also will I lift up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lifting up the palms or hands is a phrase of various use 1. for praying Psal 28.2 When I cry unto thee when I lift up my hands toward thy holy oracle Lam. 2.19 Lift up thy hands toward heaven Hab. 3.10 the deep uttered his voice and lift up his hands from whence the Apostle hath the phrase of lifting up holy hands 1 Tim. 2.8 and so ad sidera palmas in the poets 2. for blessing others Lev. 9.22 Aaron lift up his hands toward the people and blessed them or for praising and blessing God Psal 134.2 lift up your hands and praise the Lord and Psal 22.4 I will bless thee I will lift up my hands 3. for swearing Gen. 14.22 I have lift up my hand to the Lord i. e. sworn Exod. 6.8 I lifted up my hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it I sware to give it to Abraham Ezek. 36.7 I have lifted up my hand i. e. sworn surely c. so Rev. 10.5 the Angel lifted up his hand to heaven and sware so Deut. 32.40 of God I lift up my hand to heaven and say I live for ever a form of God's swearing Psal 106.26 He lifted up his hand against them to overthrow them in the wilderness i. e. he sware they should not enter into his rest see note g on
and sad condition it is to be forced to spend so much time as a stranger and sojourner among such barbarous unhumane people which are always projecting mischief against me 7. I am for peace but when I speak they are for war Paraphrase 7. Let my actions and my words be never so friendly and pacificatory their malice is rather accended than slackened thereby The deceitfulness of their own hearts infuseth jealousies into them makes them suspect the meekness and friendliness of my behaviour to be but a stratagem of fraud and guile in me Annotations on Psal CXX Tit. Degrees The meaning of this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psalm of Ascents from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascend will I suppose best be learnt from Nehem. 9.4 c. There we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ascent or scaffold or pulpit of the Levites some place of advantage whereon they stood when they chaunted out the forms of Praise Thus we find in the institution that the Levites were to stand by David's last words to thank and praise the Lord morning and evening 1 Chron. 23.50 and this at the east or front of the altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over against it say the LXXII 2 Chron. v 12. as before the Ark 1 Chron. 16.4 i. e. probably at the East gate of the Temple before the courts of the people for so saith Maimonides Cele Hammikdosh c. 3. that at both the gates of the mens and womens court there was a scaffold or pulpit for the Levites where they stood twelve at least to make one sound to be heard in praising and thanking the Lord 2 Chron. 5.13 So we see it practised in that place of Nehemiah Jeshuah and Bani c. standing up on that ascent cried with a loud voice unto the Lord their God v. 4. and again Jeshuah and Kadmiei c. said stand up and bless the Lord your God for ever and ever and blessed be thy glorious name Here is a double ascent 1. an advantage of ground whether as on a scaffold or desk or pulpit such as is wont to be set up for such purposes of publick reading proclaiming or other services 2. an elevation of voice From either or both of which rather than from the 15 steps or stairs of the Temple which the Talmudists have fansied in compliance with the number of the 15 Psalms here so styled the Psalm which is there delivered is fitly styled a Psalm of ascents Accordingly the Jewish Arab rendreth it a Psalm of praise with lifting up the voice which Kimchi takes notice of as the opinion of R. Saadiah It may be here farther observed that that passage in Nehemiah refers to the deliverance of that people out of the captivity of Babylon and 't is not improbable this title may have some respect to that also the returning of the captives to their own countrey being not unfitly stiled an ascent or coming up Of this as Theodoret and Euthymius interpret so 't is certain the Syriack understand it making the contents of this Psalm to be a prayer of the people detained in Babel and intitling the next a Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of eduction or ascent out of Babel and so forward in the rest of the fifteen and to that the Chaldee may be interpreted also when it paraphrases it the Psalm which was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the ascent from the abyss thereby resembling the depth of their bottomless misery in the captivity though 't is not improbable they might refer to the wild Talmudical story of the rising up of the abyss at the building of the Temple which with much adoe was at last conjured down What is here said of this is to be applied to the rest of the 15 Psalms which carry the same title Not that this and all the rest were first composed on occasion either of the delivery out of the captivity or of the captivity it self but that being formerly made by David or others on some other occasion they were then used some in their thraldom some upon their delivery as they were proper and thought applicable to some part of this occasion Aben Ezra resolves it possible that it was no more than a Musical tone V. 3. Given to thee The Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what shall give to thee the nominative case being reserved to the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceitfull tongue thus What shall a deceitfull or false tongue give thee i. e. profit thee and so again more explicitly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what shall the deceitfull tongue add to thee i. e. what advantage shall it bring thee Thee i. e. the person who converseth with such i. e. the Psalmist here Thus the Chaldee understood it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What shall the detractor give thee or what shall the delator add to thee by a false tongue The Syriack more plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What shall deceitfull tongues give thee or add to thee so the Jewish Arab He shall say to him that hath it what is that with thee or that thou hast and what shall a deceitfull tongue add to thee i. e. what shall a man gain by such a conversation by living among deceitfull malicious men Even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrows of the strong man the military man or gyant such as men use in war on purpose to mischief and so are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very sharp and not onely so but to make them enter the more certainly and pierce the deeper and burn together as they wound they are heat red hot and that in the scorchingest fire such as is that which is made of the coals of Juniper saith S. Hierome of which others have affirmed that being once on fire they will keep the fire a year together without going out And so saith Kimchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are very hot and will not be quenched who adds that these coals keep fire in them when they appear dead and so indeed in nature the coal that lasts long alive must cast thick ashes about it and then it will seem dead the life not discovering it self through the ashes otherwise the sulphurous parts wherein fire consists will presently get out Thus is this instrument of the deceitfull persons punishment adapted to his sin and is an emblem of him the concealing hatred being as destructive as the long burning of it the ashes as the coals of Juniper And so this question and answer being a poetical description of the mischief of such company that which follows v. 4. Woe is me that I sojourn or dwell among such doth exactly accord with it V. 5. Mesech The Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render as if Mesech were the name of a place seems best to be expounded v. 6. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have a long while dwelt for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
soul will not bear that And the Chaldee and Syriack exactly follow the Hebrew The Hundred and Twenty Fifth PSALM A Song of Degrees The hundred twenty fifth is a declaration of the onely true safety that which consists in our adherence to God without any seeking to irregular indirect means for the attaining it Aben Ezra applies it to the days of the Messiah 1. THey that trust in the Lord shall be as mount Sion which cannot be removed but standeth fast for ever 2. As the mountains are round about Jerusalem so the Lord is round about his people from henceforth even for ever Paraphrase 1 2. There is no such perfect security as that of the faithfull servant of God which reposeth his intire trust and dependence on him He that doth so stands as fast as the holy mountain whereon God himself is pleased to reside which certainly no power of man can be able to remove out of its place The guard of God's Angels and blessed protection surrounding him cannot better be exprest than by the situation of Jerusalem with hills incompassing it for as those hills are sure to keep that city safe from all incounters of winds or tempests so doth the blessed protection of God surround all faithfull servants of his 3. For the rod of the wicked shall not rest on the lot of the righteous lest the righteous put forth their hands unto iniquity Paraphrase 3. For however for a time the tyrannical oppressions of wicked men may prosper to the disturbing the peace of the pious and so rob them of their promised portion of felicity in this life yet will not God permit this to be lasting or durable to the one or to the other prosperity to the wicked or oppressions to good men lest it should be a temptation of too great force able to shake the constancy of pious men and perswade them to doe as wicked men doe when they see it prosper so well with them See note on Psal 16. f. 4. Doe good O Lord unto those that be good and to them that are upright in their hearts 5. As for such as turn aside unto their crooked ways the Lord shall lead them forth with the workers of iniquity but peace shall be upon Israel Paraphrase 4 5. God is and will certainly be a gracious and bountifull God to all that continue faithfull and constant to him Their sincere indeavours of serving him shall be abundantly rewarded by him whilst on the other side all obstinate impenitent sinners that in despight of all God's commands and threats and warnings will still go on to heap sin upon sin one wilfull provocation upon another God shall certainly inflict most horrid eternal punishments on them which shall yet farther be increased and inhansed to them by seeing the true pious man whom they scorned and opprest in this life to be received into a state of immarcessible felicities Annotations on Psal CXXV V. 2. As the mountains The Hebrew here is elliptical and best supplied by adding the verb hath thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerusalem hath hills round about her and this a fit expression of the safety and security of the situation being thus guarded from winds and tempests and this a seasonable resemblance to express the benefit and safety which ariseth from God's protection which incompasseth the pious man The LXXII have here by varying the punctation made this other sense of the two first verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that trust in the Lord are as the hill Sion and then in another sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that inhabits Jerusalem shall not be shaken for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mountains are round about it and the Lord is round about his people In which rendring they have made no other change beside that of the pointing save that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall stand they seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participle standing or dwelling which is answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Chaldee and Syriack accord to our ordinary reading and punctation V. 5. Turn aside unto The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bend distort pervert regularly signifies perverting distorting and being joyned here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we rightly render crooked ways it signifies a perverting those ways which are already crooked i. e. going on still and improving their course of impiety in stead of reforming or strengthening growing worse and worse And to such obdurate sinners which daily accumulate sin on sin the vengeance belongs which is here spoken of viz. to be cast out rejected from God so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies making to go or walk either bidding them go Go ye cursed into everlasting fire or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast out and send out is all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII here he shall drive them out and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the workers of iniquity as when Christ saith they shall have their portion with hypocrites or unbelievers The Chaldee here adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into hell the place where such must expect their payment The Hundred and Twenty Sixth PSALM A Song of Degrees The hundred twenty sixth celebrates the return from captivity and the great joyfulness thereof after their former sorrow and seems to have been first compiled by Esdras or some of that Age. 1. WHen the Lord turned again the captivity of Zion we were like them that dream 2. Then was our mouth filled with laughter and our tongue with singing Then said they among the heathen The Lord hath done great things for them Paraphrase 1 2. After a long and a miserable captive state it hath at length pleased God to bring us back again to the injoyments of his publick service in his holy place This is a most joyfull blessing to us to be celebrated with mirth and festivals and singing of Psalms being as it were the restoring of a joyfull comfortable state of health to a numerous people that were long under a dolorous epidemical disease The mercy so great and unexpected and wrought so wonderfully for us that the very heathens themselves could not but acknowledge it a work of God's great power and special favour to us 3. The Lord hath done great things for us whereof we are glad Paraphrase 3. And so indeed 't is true The Lord hath magnified his mercy toward us restored to us health and joy 4. Turn again our captivity O Lord as the streams in the south Paraphrase 4. As for those that are yet behind unreduced for so 't is certain some came back before others some with Esdras others after with Nehemiah Lord be thou pleased to hasten their delivery That mercy will come as seasonable to them as water to the most patched dry soil 5. They that sow in tears shall reap
as a child doth on his mother and his repeating it my soul is with me as a weaned child is as much as to say I have weaned it from transgressions The Hundred and Thirty Second Psalm A Song of Degrees The hundred thirty second seems to have been at first a composure of Solomon's upon the building the Temple part of it v. 8 9 10. inserted in Solomon's prayer at the dedication of the Temple 2 Chron. 6.41 42. It is the recounting of David's care of the Ark and of God's promises made to him and his posterity as also of the setting apart of Sion to be the place of the Temple and it was after used upon the rebuilding the walls after the return from the captivity 1. LOrd remember David and all his afflictions 2. How he sware unto the Lord and vowed unto the mighty God of Jacob. 3. Surely I will not come into the tabernacle of my house nor go up into my bed 4. I will not give sleep to mine eyes nor slumber to mine eye-lids 5. Untill I find out a place for the Lord an habitation for the mighty God of Jacob. Paraphrase 1 2 3 4 5. Blessed Lord remember I beseech thee and reward upon his family the great piety and humility of David my father the eminent expressions of his zeal toward thee He was so highly concerned for the service of God that having built himself houses 1 Chr. 15. he immediately prepared a place for the Ark of God v. 1. and brought it up thither in pomp ch 15. and 16. having it seems solemnly vow'd to doe so before ever he would dedicate and bless or dwell in his own house chap. 16.43 and not content with that his zeal farther brake out to Nathan the Prophet chap. 17.1 being troubled to think of the magnificence of his own house whilst the Ark was but in a tent and resolved if God would have permitted him to have erected a magnificent structure wherein the Ark of God should be placed and God's solemn worship performed 6. Lo we heard of it at Ephrata we found it in the fields of the wood 7. We will go into his tabernacles we will worship at his footstool 8. Arise O Lord into thy rest thou and the Ark of thy strength Paraphrase 6 7 8. At the bringing it up to Jerusalem there were great solemnities a sacred devout procession and all the parts there about resounded with joy and acclamations upon the bringing it to and seating it in Zion every one with great alacrity resolving to go up and pay their devotions there as in the place of God's special residence where his Law is laid up and from whence he is graciously pleased to answer the prayers and to reveal himself to his servants This therefore David was resolved to bring to a place where it might remain that so God might in a manner inhabit among us and direct us and assist in all our undertakings 9. Let thy Priests be cloathed with righteousness and let thy Saints shout for joy Paraphrase 9. The Priests in their sacerdotal garments the emblems of the sanctity of their office and persons being by him appointed 1 Chron. 15.11 to attend on it and the Levites carrying it on their shoulders v. 15. and the singers celebrating it with great rejoycing v. 19 20 c. 10. For thy servant David's sake turn not away the face of thine anointed Paraphrase 10. Now therefore O Lord I beseech thee remember the piety and humility and all the acceptable graces of this thy faithfull beloved zealous servant and for his sake reject not me his son whom thou hast establisht in his kingdom but continue with me and accept of me whilst I actually perform what he had designed whilst I build a temple for thy presence and service 11. The Lord hath sworn in truth unto David he will not turn from it Of the fruit of thy body will I set upon thy throne Paraphrase 11. To him thou hast made thy most faithfull promise that the kingdom which was not establisht in Saul's family should be confirmed on his posterity 12. If thy children shall keep my covenant and my testimony that I shall teach them their children also shall sit upon thy throne for evermore Paraphrase 12. And not so onely but that to all ages it should continue in the same line if they shall but be carefull to perform constant and uniform obedience to all the commands of God 13. For the Lord hath chosen Zion he hath desired it for his habitation 14. This shall be my rest for ever here will I dwell for I have desired it Paraphrase 13 14. The place which I design for this structure is that of Zion a place with which God is so well pleased that he never intends to remove thence nor consequently to transplant the royal throne from that family which placed it there if they will but be carefull to qualifie themselves for the continuance of so great a mercy 15. I will abundantly bless her provisions I will satisfie her poor with bread 16. I will also cloath her Priests with salvation and her Saints shall shout aloud for joy Paraphrase 15 16. Shall they but doe so he will also add all other sorts of blessings a great plenty and prosperity to the whole nation and a succession of mercies which shall require the thanksgivings and solemn acknowledgments of the Priests and Levites and singers whose daily office it is by God himself appointed them thus constantly to celebrate his mercies to offer up prayers and praises to him continually 17. There will I make the horn of David to bud I have ordained a lamp for mine anointed Paraphrase 17. And by this means shall God be ingaged to continue his favour to the posterity of David to make it a most flourishing royal family and continue it shining and burning in a continual succession till the coming of the Messiah who is promised of the seed of David 18. His enemies will I cloath with shame but upon himself shall his crown flourish Paraphrase 18. And all that oppose and invade them shall certainly be disappointed and put to flight God's special protection continuing to the posterity of so good a King to perpetuate the Kingdom to them Annotations on Psal CXXXII V. 1. Afflictions The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is worth the considering The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meekness the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humility meekness lenity but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affliction The original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies especially two things to speak or answer and to be afflicted humbled or deprest The context referring to David's oath or vow to God of preparing a place for the Ark which it seems was under vow though it be not mentioned in the story may seem to incline it to the former signification of speaking or making promise to God Remember David and all his speeches
life for evermore in the end of the verse If that may be allowed then the clear way of understanding this passage is either to sever and reade by it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the dew of Hermon i. e. as the dew that lies thick and numerous on the hill called Hermon and then again to repeat as the dew which fell on the hills of Zion or else joyning them together to reade by apposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that descends or falls i. e. as the dew that falls upon the hills of Zion Thus 't is certain that as the dew falls on Hermon so it falls on the hills of Zion yea and at the same time and though not the same individual drops yet the same specifical dew with the same blessing refreshing quality and in the like plenty on the one and on the other And therefore though the literal rendring of the Hebrew be As the dew of Hermon which fell on the hills of Zion yet our English to avoid the mistake to which those words are subject have not done amiss to make that supply as of an Ellipsis adding and as the dew above what is in the Original without which addition yet the words may very intelligibly be rendred As the dew of Hermon which dew falls on the hills of Zion so they be taken in this sense which we have here exprest the dew which lies in great abundance on Hermon and yet falls in the like plenty on hills very distant those of Zion also Or if we desire to make the resemblance and correspondence between the oyntment and the dew more compleat it may be observed that Hermon called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from its high top still covered with snow was one of the greatest land-marks of Palestine Now of such hills we know that the mist or dew of them is rain in lower places there being no more ordinary indication of future rain in all countreys than when the high hills are capt with a cloud of dew And so to say this dew of Hermon or that first formature of rain which was on the top of that but as a dew should after fall in showers of rain on the adjacent countrey will be very intelligible And then for the choice of Zion for the other term on which the rain is here supposed to fall there is this reason of analogy that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render skirts of Aaron's garment is by Kimchi and Jarchi affirmed to be the upper part the collar of his garment it being neither usefull nor convenient nor consequently probable that the anointing should be so liberal as to run over all his cloaths and then Zion by being thus lower than Hermon will bear a fit analogy with that The Hundred and Thirty Fourth PSALM A Song of Degrees The hundred thirty fourth is the incouraging the Priests in their constant offices in the publick worship and praising of God in the Sanctuary and is the last of those which were accommodated to the return from the Captivity 1. BEhold bless ye the Lord all ye servants of the Lord which by night stand in the house of the Lord. Paraphrase 1. Now is God in an eminent manner to be blessed and praised for all his mercies that especially of giving liberty for the continual offices of the Temple of which we were so long deprived and to which being now restored all that attend that service by day and night the Priests in their courses are obliged most diligently to perform it and affectionately and devoutly to magnifie his holy name 2. Lift up your hands in the Sanctuary and praise the Lord. Paraphrase 2. Remembring always that the ceremony of washing which is constantly observed herein is an Emblem of the greâ—â— sanctity of lives that is required of those that thus wait on the Altar that offer up any sacrifice to God especially that of praise and thanksgiving and that therefore they are most nearly concerned to be thus qualified whensoever they come to officiate 3. The Lord that made heaven and earth bless thee out of Zion Paraphrase 3. And the great omnipotent Creatour and Governour of the whole world that hath his peculiar blessing residence in mount Zion thence to hear and grant the petitions that are made unto him there bless and prosper receive and graciously answer all the requests which his people shall there at any time address unto him Annotations on Psal CXXXIV V. 1. Stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye that stand seems here to have a critical notation for Aben Ezra observes that the high priest onely sat in the Temple the rest ever stood which seems to have been imitated in the primitive Christian Church that the Bishop should sit and the inferiour Clergy stand V. 2. In the Sanctuary The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying holiness as well as the holy place the Temple or Sanctuary may here be taken in the former sense the latter having been sufficiently exprest v. 1. by the house of the Lord to which also the LXXII adds there above the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the courts of the house of the Lord For the Priests which are here spoken to before their officiating which is here exprest by lifting up their hands were obliged to wash their hands and that washing is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctification see note on Joh. 13. b. and on Psal 26. d. And to this refers the lifting up holy hands 1 Tim. 2.8 the bringing this purity to our officer of devotion Of the Priest we reade in Joma c. 3. § 3. that the High Priest on the day of Expiation washes five 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctifications i. e. five washings of his whole body and ten washings of his hands and feet And so here lifting up the hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or with holiness or sanctification will be the lifting up these holy hands qualifying themselves thus for the discharge of their office which was signified by their washing before their officiating The LXXII indeed reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the sanctuary but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either to holiness as their Latin reade ad sanctitatem or to the sanctuary and so the Jewish Arab but the Chaldee to secure this sense reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or with holiness to the holy place The Hundred and Thirty Fifth PSALM Praise ye the Lord. The hundred thirty fifth is a Psalm of thanksgiving to God for all his mercies and deliverances afforded to his people and was intituled Hallelujah see note a. on Psal 106. 1. PRaise ye the name of the Lord praise him O ye servants of the Lord 2. Ye that stand in the house of the Lord in the courts of the house of our God 3. Praise ye the Lord for the Lord is good sing praises unto his name for it is pleasant
Paraphrase 1 2 3. It is now a season of singing most solemn praises and making the most humble acknowledgments unto God for all his goodness and mercy and grace afforded us O let all his faithfull servants those especially whose office it is to wait at his altar joyn ardently and uniformly in the performance of so joyous and pleasant a duty 4. For the Lord hath chosen Jacob to himself and Israel for his peculiar treasure Paraphrase 4. And two things especially are to be the ingredients in our lands First that God hath vouchsafed to us the dignity and prerogative beyond all other nations in the world that of being his own special care and charge whom he hath peculiarly chosen and espoused to pour out his liberalities among us 5. For I know that the Lord is great and that our Lord is above all Gods Paraphrase 5. Secondly that the power and greatness of this our God doth infinitely exceed all that is so much as pretended to by all the false Idol-deities which are worshipped by other nations 6. Whatsoever the Lord pleased that did he in heaven and in earth in the seas and in all deep places Paraphrase 6. The latter of these is evident in the works of his creation and preservation all that is or ever was in the several parts of the universe the heavens and earth and ocean being at first produced and ever since continued by this power of his 7. He causeth the vapours to ascend from the ends of the earth he maketh lightnings for the rain he bringeth the wind out of his treasuries Paraphrase 7. All the vapours that ascend from any part of this lower world are drawn up by means which he in his wisedom hath appointed for that work and out of them he frameth in the air meteors of diverse kinds clouds that dissolve in rain and flashes of lightning which often accompany that rain and yet neither dry up that nor are quencht by it a work of his wonderfull managery and then the most boisterous winds which no man can imagin whence they come or whither they go but onely that they are laid up by God in some unknown receptacle and from thence brought forth when or for what uses he pleaseth 8. Who smote the first born of Aegypt both of man and beast 9. Who sent tokens and wonders into the midst of thee O Aegypt upon Pharaoh and upon all his servants Paraphrase 8 9. And this omnipotent power of his was he pleased to interpose for us in bringing our ancestours out of Aegypt after he had shewed forth many prodigies of judgments upon the King and all the people of Aegypt at length causing a sad lamentation through the whole land by killing every first-born both of Pharaoh the King and of all other the greatest and meanest inhabitants and extending the stroke even to the first-born of cattel by which act of severity upon them they were perswaded to dismiss the people out of their land 10. Who smote great Nations and slew mighty Kings 11. Sihon King of the Amorites and Og King of Basan and all the Kingdoms of Canaan 12. And gave their land for an heritage an heritage unto Israel his people Paraphrase 10 11 12. So again did he magnifie his transcendent controlling power in subduing those gyantly Kings and people Sinon and the Amorites Numb 21.24 and Og the King of Basan and his army v. 34 35. and the whole Kingdom of Canaan the Kings and all their cities Numb 21.3 whom by no power of their own but by God's delivering them into their hands v. 2. they utterly destroyed And having thus evidenced his power which was the latter thing mentioned v. 5. he also magnified his mercy to us which was the former thing v. 4. to which the Psalmist goes back after the Scripture style see note on Matt. 7. b. in giving us this whole land of Canaan a fruitfull and pleasant land for us and our posterity to injoy by his divine gift as if it had descended to us from our fathers 13. Thy name O God endureth for ever and thy memorial O Lord throughout all generations 14. For the Lord will judge his people and he will repent himself concerning his servants Paraphrase 13 14. Thus are the power and boâ—ty of our God magnified toward us and we obliged never to forget either of them but commemorate them to all ages For though God for our sins doth sometimes justly permit us to be opprest and disturbed by our enemies yet such is his goodness and mercy to us still that upon our returning and repenting he is pleased to return and repent also to pardon our sins to take our parts and avenge us on our enemies See Deut. 32.36 15. The Idols of the heathen are silver and gold the work of mens hands 16. They have mouths but they speak not eyes have they but they see not 17. They have ears but they hear not neither is there any breath in their mouths 18. They that make them are like unto them and so is every man that trusteth in them Paraphrase 15 16 17 18. On the other side the gods of the heathen world v. 5. are all but lifeless inâ—nimate images see Psal 115 4 5 c. not able to afford the least aid to any of their â—otaries A sad reproach that to all those that first make and then pray to and expect assistance from them and an argument that they are but a sort of stocks and stones and images themselves that can believe in or hope for good from such senseless pictures of men whom they worship for Gods 19. Bless the Lord O house of Israel bless the Lord O house of Aaron 20. Bless the Lord O house of Levi ye that fear the Lord bless the Lord. 21. Blessed be the Lord out of Zion which dwelleth in Jerusalem Praise ye the Lord. Paraphrase 19 20 21. And the sadder the condition is of such worshippers of all the gentile world which is thus infatuated the more are we of Israel obliged to bless and magnifie the Lord of heaven if it be but for that blessing bestowed so graciously and happily upon us of rescuing us out of the blindness and sottishness and utter darkness which possesseth the hearts of the far greater part of the world And on this account as also for all other his mercies it is the special duty of this whole nation thus assumed by him to be his people but especially the Priests and Levites and all his faithfull servants whom he hath yet more obliged separated them from the rest of this people and assumed them yet nearer to himself to bless and praise and magnifie his holy and glorious name to assemble together at the place of his solemn worship the place where he is pleased in a most special manner to reside and presentiate and exhibit himself unto them that address themselves to him there and there to sing continual Hosannahs and Hallelujahs to him
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
finding him in the state of damnation it sets him going suffers him not to lay hold on any thing that may stay him in his Precipice and in the midst of his Shipwrack when there be planks and refuges enough about him hath numm'd his hands depriv'd him of any power of taking hold of them In the second place in respect of Christ and his sufferings the objects of our Faith so Faith is in a manner the Soul of them giving them life and efficacy making things which are excellent in themselves prove so in effect to others Thus the whole splendor and beauty of the World the most accurate proportions and images of nature are beholding to the Eye though not for their absolute excellency yet for both the account and use that is made of them for if all men were blind the proudest workmanship of nature would not be worth the valuing Thus is a learned piece cast away upon the ignorant and the understanding of the Auditor is the best commendation of a Speech or Sermon In like manner those infinite unvaluable sufferings of Christ if they be not believed in are but as Aristotle saith of divine knowledge a most honourable thing but of no manner of use if they be not apprehended they are lost Christ's Blood if not caught up in our hearts by Faith but suffered to be poured out upon the Earth will prove no better than that of Abel Gen. iv 10. crying for judgment from the ground that which is spilt is clamorous and its Voice is toward Heaven for Vengeance only that which is gathered up as it falls from his side by Faith will prove a medicine to heal the Nations So that infidelity makes the death of Christ no more than the death of an ordinary man in which there is no remedy Wisd ii 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no cure no physick in it or as the same word is rendred Eccles xxviii 3 no pardon no remission wrought by it a bare going down into the Grave that no man is better for It doth even frustrate the sufferings of Christ and make him have paid a ransom to no purpose and purchased an Inheritance at an infinite rate and no man the better for it Again Christ is not only contemn'd but injur'd not only slighted but robb'd he loses not only his price and his thanks but his servant which he hath bought and purchased with his blood For redemption is not an absolute setting free but the buying out of an Usurpers hands that he may return to his proper Lord changing him from the condition of a Captive to a Subject He which is ransomed from the Gallies is not presently a King but only recovered to a free and tolerable service nay generally if he be redeemed he is eo nomine a servant by right and equity his Creature that redeemed him according to the express words Luke i. 74 That we being delivered might serve him Now a Servant is a Possession part of ones Estate as truly to be reckoned his as any part of his Inheritance So that every Vnbeliever is a Thief robs Christ not only of the honour of saving him but of one of the Members of his Family of part of his goods his Servant nay 't is not a bare theft but of the highest size a Sacriledge stealing an holy instrument a Vessel out of Gods Temple which he bought and delivered out of the common calamity to serve him in holiness Luke i. 74 to be put to holy special services In the third place Faith may be considered in reference to God the Father and that 1. as the Author or Fountain of this Theological grace 2. as the commander of this duty of believing and either of these will aggravate the Unbelievers guilt and adde more Articles to his indictment As God is the Author of Faith so the Infidel resists and abandons and flies from all those methods all those means by which God ordinarily produces Faith all the power of his Scriptures all the blessings of a Christian Education all the benefits of sacred knowledge in summ the Prayers the sweat the Lungs the Bowels of his Ministers in Christs stead beseeching you to be reconciled 1 Cor. v. 20 spending their dearest spirits and even praying and preaching out their Souls for you that you would be Friends with God through Christ All these I say the Infidel takes no notice of and by his contempt of these inferiour graces shews how he would carry himself even towards Gods very spirit if it should come in power to convert him he would hold out and bid defiance and repel the Omnipotent God with his omnipotent charms of mercy he that contemns Gods ordinary means would be likely to resist his extraordinary were there not more force in the means than forwardness in the man and thanks be to that controuling convincing constraining spirit if ever he be brought to be content to be saved He that will not now believe in Christ when he is preached would have gone very near if he had lived then to have given his consent and join'd his suffrage in Crucifying him A man may guess of his inclination by his present practices and if he will not now be his Disciple 't was not his innocence but his good fortune that he did not then betray him 'T was well he was born amongst Christians or else he might have been as sowre a profest Enemy of Christ as Pilate or the Pharisees an Unbelieving Christian is for all his livery and profession but a Jew or Heathen and the Lord make him sensible of his condition Lastly Consider this duty of Faith in respect of God the Father commanding it and then you shall find it the main precept of the Bible 'T were long to shew you the ground of it in the law of nature the obscure yet discernable mention of it in the moral law both transcendently in the main end of all and distinctly though not clearly in the first Commandment he that hath a mind to see may find it in Pet. Baro. de praest dignit div legis 'T were as toilsom to muster up all the commands of the Old Testament which exactly and determinately drive at belief in Christ as generally in those places where the Chaldee Paraphrase reads instead of God Gods Word as Fear not Abraham for I am thy shield say they my word is thy shield which speaks a plain command of Faith for not to fear is to trust not to fear on that ground because Gods Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word Joh. i. 1 i. e. Christ is ones shield is nothing in the World but to believe and rely and fasten and depend on Christ Many the like commands of Faith in Christ will the Old Testament afford and the new is nothing else but a perpetual inculcating of it upon us a driving and calling entreating and enforcing wooing and hastning us to believe In which respect the Schools call
coals of fire which hath a vehement flame She had before often lost her beloved which made her so fiercely fasten on him for having roused him ruit in amplexus she rusht into his embraces she held him and would not let him go Thus you see the jealousie and eagerness of love produc'd by either a former loss or present more than ordinary want of the object both which how pertinent they are to the regenerate man either observing his past sins or instant temptations this Discourse hath already made manifest The Vse of this Thesis to wit that the greatness of ones sins makes the regenerate man apply himself more fiercely to Christ is first by way of caution that we mistake not a motive for an efficient an impulsive for a principal cause For where we say It makes him apply himself c. we mean not that the encrease of sin produces faith formally but only inciteth to believe by way of instruction by shewing us what distress we are in and consequently in what a necessity of a deliverer The meditation of our sinful courses may disclose our misery not redress it may explore not mend a Sinner like a touchstone to try not any way to alter him It is the controuling spirit which must effectually renew our spirits and lead us to the Christ which our sins told us we had need of The sense of sin may rouze the Soul but it is the spirit of God that lays the toils the feeling of our guilt may beat the Waters but it is the great Fisher of our Souls which spreads the Net which entraps us as we are in our way to Hell and leads us captive to salvation The mere gripings of our Conscience being not produced by any Pharmacon of the spirit but by some distemper arising from sin what anxiety doth it cause within us What pangs and twinges to the Soul O Lord do thou regenerate us and then thy holy spirit shall sanctifie even our sins unto our good and if thy grace may lead us our sins shall pursue and drive us unto Christ Secondly By way of character how to distinguish a true convert from a false A man which from an inveterate desperate malady shall meet with a miraculous unexpected cure will naturally have some art of expression above an ordinary joy you shall see him in an ecstasie of thanksgiving and exultancy whilst another which was never in that distress quietly enjoys the same health and gives thanks softly by himself to his preserver So is it in the distresses of the Soul which if they have been excessive and almost beyond hope of recovery as the miracle must so will the expression of this deliverance be somewhat extraordinary The Soul which from a good moral or less sinful natural estate is magis immutata quam genita rather chang'd than regenerate into a spiritual goes through this business without any great noise the spirit entring into it in a still small voice or at a breathing but when a robustous obdurate Sinner shall be rather apprehended than called when the Sea shall be commanded to give up his ship-wrack't and the Sepulchre to restore her dead the Soul surely which thus escapeth shall not be content with a mean expression but will practise all the Hallelujahs and Magnificats which the triumphant Liturgies of the Saints can afford it Wherefore I say if any one out of a full violent course of sinning conceive himself converted and regenerated let him examine what a degree of spiritual exultancy he hath attained to and if he find it but mean and flight and perfunctory let him somewhat suspect that he may the more confirm the evidence of his calling Now this spiritual exultancy of the regenerate consists both in a solemn humiliation of himself and a spiritual rejoycing in God his Saviour both exprest in Maries Magnificat where she specifies in the midst of her joy the lowliness of his handmaid and in S. Pauls victory-song over Death So that if the conversion of an inordinate Sinner be not accompanied with unwonted joy and sorrow with a godly sense of his past distress and a godly triumph for his delivery if it be not followed with a violent eagerness to fasten on Christ finally if there be not somewhat above ordinary in the expression then I counsel not to distrust but fear that is with a sollicitous not suspicious trembling to labour to make thy calling and election sure to pray to that Holy Spirit to strike our hearts with a measure of holy joy and holy sorrow some way proportionable to the size of those sins which in our unregeneracy reigned in us and for those of us whom our sins have separated far from him but his grace hath called home to him that he will not suffer us to be content with a distance but draw us close unto himself make us press toward the mark and fasten our selves on that Saviour which hath redeemed us from the body and guilt of this so great death The third Vse is of comfort and confirmation to some tender Souls who are incorporate into Christ yet finding not in themselves that excessive measure of humiliation which they observe in others suspect their own state and infinitely grieve that they can grieve no more Whereas this Doctrine being observed will be an allay to their sorrow and wipe some unnecessary tears from their Eyes For if the greatness of sin past or the plentiful relicks of sin remaining do require so great a measure of sorrow to expiate the one and subdue the other if it be a deliverance from an habituate servitude to all manner of sin which provokes this extraordinary pains of expression then certainly they who have been brought up with the spirit which were from their baptism never wholly deprived of it need not to be bound over to this trade of sorrow need not to be set apart to that perpetual humiliation which a more stubborn sin or Devil is wont to be cast out by I doubt not but a soul educated in familiarity with the spirit may at once enjoy her self and it and so that if it have an humble conceit of it self and a filial of God may in Earth possess God with some clearness of look some serenity of affections some alacrity of heart and tranquillity of spirit God delights not in the torment of his children though some are so to be humbled yea he delights not in such burnt-offerings as they bestow upon him who destroy and consume and sacrifice themselves but the Lords delight is in them that fear him filially and put their trust i. e. assurance confidence in his mercy in them that rejoice that make their service a pleasure not an affliction and thereby possess Heaven before they come to it 'T is observed in husbandry that soyl laid on hard barren starved ground doth improve it and at once deface and enrich it which yet in ground naturally fruitful and kept in heart and good case