literally interpretable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or according to their iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abjection casting or vomiting out shall be to them i. e. they shall as vile persons be rejected and cast out by God And thus the Chaldee appear to have understood it who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be empty or vile and to this best connects that which follows in the verse In thine anger cast down the people The Fifty Seventh PSALM TO the chief Musitian Altaschith Michtam of David when he fled from Saul in the Cave Paraphrase The fifty seventh Psalm was composed by David on occasion of what happened in Sauls pursuing him 1 Sam. 24. when David finding Saul in the Cave might have killed him if he would but spared him and thereby gave him assurance of his friendship and not as he had been calumniated enmity to him It was set to the tune of a former Psalm which began with the words Destroy me not and it is as the former stiled his jewel see note on Psal 16. â— in respect of the greatness of the mercy recounted in it It was committed to the Prefect of his Musick 1. Be merciful unto me O Lord be merciful unto me for my soul trusteth in thee yea in the shaddow of thy wings will I make my refuge untill these calamities be overpast Paraphrase 1. To thee O Lord I make my most affectionate and humble address relying on thee reposing my whole trust in thee neither seeking nor projecting any means of safety to my self save that which consists in thine only aid and protection Be thou mercifully pleased to afford me this at this time and continue it till this persecution be over 2. I will cry unto God most high unto God that performeth all things for me Paraphrase 2. The Lord that hath espoused my cause is a God of might All that I ever received hath been from him my deliverances his immediate vouchsafements to him therefore now do I with all chearful confidence address my supplications 3. He shall send from heaven and save me from the reproach of him that would swallow me up Selah God shall send forth his mercy and his truth Paraphrase 3. When malicious-mindâ—â— men are most bitterly set against me even to devout and destroy me utterly God shall send me relief from his throne by some means which he shall think fittest to chuse for me by his Angels or by his gracious over-ruling providence disappointing those that had these bloody designs against me He hath bound himself by promise and so both his mercy and fidelity are concerned in it and he will make good both unto me 4. My Soul is among Lions and I lie even among them that are set on fire even the sons of men whose teeth are spears and arrows and their tongue a sharp sword Paraphrase 4. My life is in the same danger as if I were incompast with Lions virulent men such as are continually inflaming and inciting Saul to pursue and destroy me never say any thing but with some bloody design of bringing mischief upon me 5. Be thou exalted O God above the heavens let thy glory be above all the earth Paraphrase 5. Lord be thou pleased to rescue me out of this danger and so to magnifie thy own glory over the pride and malice of the greatest men by discomfiting and frustrating the designs of such 6. They have prepared a net for mp steps my soul is bowed down they have digged a pit before me into the midst of which they are fallen themselves Selah Paraphrase 6. They have designed very treacherously against me like fowlers that by digging holes and laying ginâ— or toils in them insnare the simple unwary bird and God hath disappointed them in all their designs brought on them what they had projected against me 7. My heart is fixed O God my heart is fixed I will sing and give praise Paraphrase 7. This is enough to raise and enliven and inspirit any mans heart to praise and magnifie the mercy of so signal a deliverance And as there is nothing so fit so nothing that I shall more readily perform 8. Awake up my glory awake Psaltery and Harp I my self will awake early Paraphrase 8. My tongue see Psal 16. note â— shall begin the hymn and the instruments of Musick shall follow in a chearful and melodious note they shall no longer lie idle when such eminent mercies exact their acknowledgments and my heart whose tribute is most due and every member of my body faculty of my soul and action of my life shall be most diligent in an early payment of it 9. I will praise thee O God among the people I will sing unto thee among the nations Paraphrase 9. My acknowledgment shall not be made to thee in private only but in the midst of the congregation with the greatest solemnity possible calling all others to assist me in so weighty a work 10. For thy mercy is great unto the heavens and thy truth unto the clouds Paraphrase 10. For thou hast in a most eminent manner made good thy great mercy most undeservedly and gratiously promised to me and thereby thy fidelity also 11. Be thou exalted Lord above the heavens let thy glory be above all the earth Paraphrase 11. Lord be thou pleased to rescue me out of this present danger and so to magnifie thy own glory over the pride and malice of the greatest men by disappointing and frustrating their designs against me see v. 5. Annotations on Psalm LVII Tit. Altaschith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perdidit is a form of deprecation destroy not It is four times used in the titles of the Psalms in this and the two next succeeding 58. and 59. and 75. This makes the Chaldees gloss improbable viz. that it was composed at a time when he said Destroy me not for that will not fitly be applicable to any much less to all of these 'T is much more probable that as many other titles of the Psalms so this was designed to denote the melody or tune to which it was set the same that had formerly belonged to some Psalm or hymn beginning with those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroy not V. 3. The reproach All the Antient Interpreters make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verb and so sure it is of the preterperfect tense in Piel and apply it to God that he shall deliver David having shamed or reproached his enemies So the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath reproached the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shamed or reproached So before them the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar dedit in opprobrium he gave to reproach and accordingly the Arabick and Aethiopick And in all reason â—o we are to render it rather then imagine the prefix â— to be wanting But another rendring the words are also capable of 〈◊〉 〈◊〉
the appearing of thy glory say the LXXII cum apparuerit gloria tua the Latine and so the Arabick and Aethiopick when thy fidelity shall awake saith the Syriack And so most probably it is to be understood by Gods glory awaking signifying his glorious and powerful interposition to his present rescue from his enemies hands and not deferring to relieve and avenge him till the resurrection And thus the learned Castellio took it tum satiandus cum tua experrecta fuerit imago I shall be satisfied when thy likeness shall be awaked The Eighteenth PSALM TO the Chief Musitian a Psalm of David the servant of the Lord who spake unto the Lord the words of this Song in the day that the Lord delivered him from the hand of all his enemies and from the hand of Saul and he said Paraphrase The Eighteenth Psalm was indited by David in commemoration of the many victories and now quiet settlement in the Kingdom of Israel and Judah which God had bestowed on him by his powerful interpositions for him in subduing the Philistims Syrians Moabites and Ammonites that rose up against him in quieting the Rebellion of Absalom soon after which it is recorded 2 Sam. 22. but especially in rescuing him out of the malitious bloody hands of King Saul This he composed and committed to the prefect of his Musick to be sung on solemn days for the commemorating of these deliverances and victories And these were the words of it 1. I will love thee O Lord my strength Paraphrase 1. O blessed Lord I acknowledge thee to be the sole Author of all my deliverances and victories and so by all obligations imaginable I stand ingaged most passionately to love and bless and magnifie thee to pay all the affections of my whole soul a due tribute to thee and this I do and am firmly resolved to do all my dayes 2. The Lord is my rock and my fortress and my deliverer my God my strength in whom I will trust my buckler and the horn of my salvation and my high tower Paraphrase 2. To thee I have in all my distresses made my resort as to a place of perfect strength til a mighty champion to rescue me and thou hast never failed to answer me in these addresses O my God thou hast been a place of strength and security unto me and on that account I have always had confidence and chearful expectations of deliverance whatsoever my dangers have been thou hast been my sure safeguard so that I have needed no other shield my mighty deliverer see note on Luk. 1. n. and my most impregnable fort or castle 3. I will call upon the Lord which is worthy to be praised so shall I be saved from my enemies Paraphrase 3. If I am distrest or assaulted by my adversaries I have then my sure sanctuary to resort unto To him I come with acknowledgments of his abundant mercies formerly received from him the essays of his power and readiness to relieve me and withall the pawns and pledges of them for the future and to my songs of praise I add my humblest requests and supplications for deliverance and doing thus I never fail of my returns from God never miss the deliverance that I stand in need of 4. The sorrows of death compassed me and the floods of ungodly men made me afraid 5. The sorrows of hell compassed me about the snares of death prevented me Paraphrase 4 5. When whole Armies of blood-thirsty enemies closed me on every side ready as a torrent to overwhelm 〈◊〉 â—d â—ere very terrible in that appearance when their designs were even come to their desired Issue and there was no visible way of my escape or preservation 6. In my distress I called upon the Lord and cried unto my God he heard my voice out of his Temple and my cry came before him even unto his ears Paraphrase 6. In these streights immediately I made my address to God and most passionately poured out my requests before him and he from Heaven that place of his peculiar residence and therefore the sanctuary whence all reâ—â—uâ— come aâ— the place to which all petitions are brought afforded me a speedy audience considered and immediately granted my desires 7. Then the earth shook and trembled the foundations also of the hills moved and were shaken because he was wroth 8. There went up a smoak out of his nostrils and fire out of his mouth devoured coals were kindled by it 9. He bowed the Heavens also and came down and darkness was under his feet 10. And he rode upon a Cherub and did fly yea he did fly upon the wings of the wind 11. He made darkness his secret place his pavilion round about him were dark waters and thick clouds of the skies 12. At the brightness that was before him his thick clouds past hail-stones and coals of fire 13. The Lord also thundred in the heavens and the highest gave his voice hail-stones and coals of fire 14. Yea he sent out his arrows and scattered them and he shot out lightnings and discomfited them 15. Then the chanels of waters were seen and the foundations of the world were discovered at thy rebuke O Lord at the blast of the breath of thy nostrils Paraphrase 7 8 9 10 11 12 13 14 15. And then speedily he exprest his great displeasure and wrath against my adversaries a most dreadful thing the wrath of an All-powerful God able to set all the world on trembling and not so only but even to set it on fire and consume it see Exod. 20.18 and Heb. 12.29 Then might you discern him interposing his hand for the discomfiting my enemies as signally as if he had descended in a black thick cloud with a mighty wind and appearance of Angels in mining garments as we read of his exhibiting himself Num. 9.15 Mat. 9.7 Heb. 12 1â— with tempestuous showers of hail and fire such as Jos 10.11 Exod. 19.23 with thunders and lightning all these on purpose as with arrows and fiery darts to annoy and pursue them and finally with the same notoriety of his presence as when the waters of the Sea were driven back by a strong East wind and the deep turned into dry ground Exod. 14.21 22. to give the Israelites a safe passage out of their thraldome and to drown the Egyptians 16. He sent from above he took me he drew me out of many waters Paraphrase 16. And thus did he as by a party sent on purpose from Heaven deliver and rescue me from the multitude of my adversaries 17. He delivered me from my strong enemy and from them which hated me for they were too strong for me Paraphrase 17. And this at a time when they wanted neither power nor will to destroy me being much superior to me in strength had not he thus seasonably come to my rescue 18. They prevented me in the day of my calamity but the Lord was my stay Paraphrase 18. When
mighty work of wise disposal and contrivance for the preservation of mankind and though once for the sins of the old World these waters were appointed to break out and so overwhelmed the whole earth yet God hath firmly promised that they shall never do so again 3. Who shall ascend into the hill of the Lord and who shall stand in his holy place Paraphrase 3. But though all the whole Universe be his and he effectually present in every tâ—â— smallest corner thereof yet in a more peculiar manner will he exhibit himself in Mount Sion at the placing the Ark of the Covenant in it that image of heaven it self the special place of his residence built on purpose for the adoring and worshipping and performing service to him And as to heaven so to this every one promiscuously is not meet to be admitted nor can expect to partake of his blessing auspicious presence there 4. He that hath clean hands and a pure heart who hath not lift up his soul unto vanity nor sworn deceitfully Paraphrase 4. But only such as keep close to the commands of God that preserve their minds as well as their bodies their inward thoughts and consents as well as their external actions from all forbidden unlawful objects that never make use of perjurious deceitful means for the inriching themselves or depriving others but serve and worship God uprightly 5. He shall receive the blessing from the Lord and righteousness from the God of his salvation Paraphrase 5. Such and none but such shall be accepted and rewarded by God at their approach to his Sanctuary when they pray unto him and when they most want and depend upon his mercy Though God in Christ be a Saviour to all sincere worshippers and servants of his none 't is sure but such shall have part in this salvation 6. This is the generation of them that seek him seek thy face O Jacob. Selah Paraphrase 6. These indeed are the men that may properly be said to pray to and worship God these are the true Israelites that are meet to appear before the God of Israel whose peculiar presence is exhibited in the Ark of his Covenant or that associate themselves and joyn with thee O Jacob in the worship of the one true God 7. Lift up your heads O ye gates and be ye lift up ye everlasting dores and the King of glory shall come in Paraphrase 7. For the admission of this Ark of the Lord to a place where it may long continue the gates of the Fort of Sion are now to be set wide open those strong invincible gates as for the cheerful hospitable reception and entertainment of that great King whose Palace it is 8. Who is the King of glory the Lord strong and mighty the Lord mighty in battel Paraphrase 8. And if any aske what King this is the answer is ready That powerful omnipotent Lord that hath wrought all Davids victories for him 9. Lift up your heads O ye gates even lift them up ye everlasting dores and the King of glory shall come in Paraphrase 9.10 And let this be a solemnity to all Israel as for the most glorious and welcome news the placing the Ark of Gods Covenant in the Royal City and so securing to us the presence of God himself the God of all victory in war to whom we may daily assemble and make our addresses with confidence to be accepted and heard and so be for ever happy and joyful in his presence This primarily belonging to the bringing the Ark into Sion doth also literally belong to the ascension of Christ our Saviour into the highest heavens and so the antient Fathers frequently apply it 10. Who is the King of glory the Lord of hosts he is the King of glory Selah Annotations on Psal XXIV V. 4. Lift up his soul That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take to lift up which is used in very many senses according to the matter to which it belongs doth sometimes signifie to swear by there is no question Thus 't is in the third Commandment and generally when it is the taking Gods name for Gods name being God himself the taking of that is the swearing by God see note on Psal 16. e. And though applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul it frequently in the Psalmist signifies somewhat else lifting it up in devotion as it were a sacrifice to God yet the consequents here belonging evidently to perjury and among the forms of swearing that by the soul or life being one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Am. 6.8 God hath sworn by his life or soul therefore it is here most probable to be taken in that sense especially having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vain joyned with it which again makes it more parallel to that in the third Commandment where by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith our Saviour Mat. 5. perjury is denoted The only remaining difficulty is how the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred my soul or his own soul The points direct to render it my soul and so the Interlinear reads animam meam my soul or life as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making God the speaker of this verse and then it is God's life or soul But the the text writing ו not ×™ and the context according with it the punctation must in reason give place and accordingly all the antient interpreters appear to have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul by that meaning his own soul or the soul of the swearer And thus it may probably be And yet it is as probable also that the Lord being formerly more than once mentioned in this Psalm the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul or life may be the life of God by whom oaths are wont to be conceived and are then an acknowledgment of Gods vindicative power which if it be invoked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a vain i. e. a false thing is a huge degree of profaneness and so may here fitly be set to signifie those that are not meet to be admitted into Gods holy place where he is to be honoured and worshipt V. 5. Righteousness That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness is oft taken for mercy is frequently observed see note on Mat. 1. g. and Mat. 6. a. and so 't is most probably to be taken here being explicative of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessing going before as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two words for blessing benefaction and benediction are frequently used for works of mercy and thus the LXXII read it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine Arabick and Aethiopick in like manner mercy from God his Saviour V. 6. O Jacob What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jacob is set to signifie here is uncertain The LXXII leaving out the affix of the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy face and reading it only 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 and that saith Aben Ezra because the moon is then hid from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 texit to which the Chaldee accords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hidden moon 't is strange the Latine should render it in mense qui coopertus est when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies first moon and from thence moneth to avoid tautology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred the new moneth i. e. the first day of the moneth Thus Num. 28.17 is rendred by the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the moneth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the moneths not of the moons The Syriack set this down here most expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning or first of the moneth and on the new moon which meeting alwayes together were festival among the Jews the Jewish Arab reads over the sacrifice in the dayes that his people keep the feast and so the trumpet to be sounded thereon The LXXII read the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on an eminent day I suppose rather by way of Paraphrase for such it was than by deducing the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 computavit as some imagine because the festival recurs constantly on a numbred or fixt day Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that literally is to be rendred on the day of our feast the LXXII joynes it with the former and reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the eminent day of our feast some festival dayes being among the Jews more eminent than others the first and last dayes of those feasts which continued many dayes but this sure again by way of paraphrase not of literal rendring the preposition ל on being not taken notice of in their rendring V. 6. Delivered From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transiit to pass away or over is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here they passed i. e. went out or away to denote an escape or deliverance The LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they served or had served as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serviit through the great affinity betwixt the two letters ד and ר in which also the sense is not amiss exprest if only we read it as in the preterpluperfect tense they had served for that signifies that now they did not but were delivered from it As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which they past it signifies a pot or other utensil made of earth to be set over the fire to heat any thing and such it seems the Israelites were imployed in making when they were under the task-masters in Aegypt 7. Secret place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is latibulum a covering or place to fly unto from any danger from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide protect or defend And then if thunder be joyned with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be either the covering of thunder the cloud where the thunder is hid to which the story agrees where God is said to have spoken from the midst of the cloud and that with thunders Deut. v. 22. as Habak 3.4 the hiding of his power or else the covering or hiding-place from thunder That here it is to be taken in the second sense will probably be concluded from a parallel place Isa 32.2 There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is resolved to be the covering from rain or inundation so the Syriack expresly read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a refuge from the showre and to the same purpose the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they that hide themselves from the tempest or showre and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be hid as from driven rain or water in like manner as in the former part of that verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by us rendred a hiding place from wind the same that is elsewhere exprest by the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a protection from inundation Is 25.4 and so the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wind and so all the interpreters agree there And if they there hold then by just analogy so it may be here and thereto the story also well accords The thunder was that which is set down Exod. 19. and which is there mentioned to be so terrible on mount Sinai at the giving of the Law that all the people that were in the camp trembled v. 16. and removed and stood afar off Exod. 20.18 and were afraid by reason of the fire c. Deut. v. 5. v. 23. it came to pass when you heard the voice out of the midst of the darkness ye said Behold the Lord hath shewed us his glory c. Now therefore why should we die for this great fire will consume us if we hear the voice of the Lord any more then we shall die v. 25. Go thou near and speak to us v. 27. So the Apostle they intreated that the word should not be spoken to them any more Heb. 12.19 And then as God was pleased to hearken to this request of theirs Deut. v. 28. The Lord heard the voice of your words when ye spake unto me and the Lord said I have heard the voice of the words of this people they have well said c. which is certainly a form of granting their requests as well as an approbation of their promise to obey so here it is said Thou calledst in trouble and I delivered thee relieved thee from that great fear of thine And then it follows I answered thee in the covert from thunder i. e. granted thy petition in delivering thee or giving thee safety from the thunder in that notion of answering for granting a request Or else I answered i. e. I spake to thee in the covert from thunder because as God thus by thunder answered them here i. e. spake to them in the words here following v. 8. Hear O my people according to the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for speaking as well as answering and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense see Mar. 11. note a. so did he take special care to preserve them from receiving any hurt by it and accordingly Moses said unto the people Fear not Exod. 20.20 and I stood between the Lord and you at that time Deut. v. 5. and so is here said to have answered them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the covering or hiding-place from the thunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hiding place of or from the tempest say the LXXII defended them from it when it thundred most terribly as in a hiding-place or safe refuge That it belongs to this time of giving the Law is made evident by that which follows v. 8. Hear O my people the form of giving the Law Deut. v. 1. and I am the Lord thy God which brought thee out of the land of Aegypt v. 10. the very first words of the Decalogue Exod. 20.2 This therefore of Gods speaking to them at Mount Sinai so famous
Rev. 1.6 and then shall good men have all kind of incouragements to follow and adhere to goodness hereby the profession of Christianity shall be propagated over all the world as that which though with some mixture of persecutions hath the promise and is sure to be rewarded even in this life Matth. 19.29 and 1 Tim. 4.8 and not only in that which is to come 16. Who will rise up for me against the evil doers or who will stand up for me against the workers of iniquity 17. Unless the Lord had been my help my soul had almost dwelt in silence Paraphrase 16 17. But this is to be wrought not by any humane aids or means by armies raised to defend piety against impiety when these are wanting and impiety is backt with the greatest visible strength then shall God himself by his own ways and means in his due time interpose and rescue his faithful people from the utmost imminent destruction 18. When I said My foot slippeth thy mercy O Lord held me up Paraphrase 18. If at any time the danger appear greater than ordinary that the pious man is ready to think himself lost then is Gods special season to interpose his hand for his relief 19. In the multitude of my thoughts within me thy comforts delight my soul Paraphrase 19. When he is in the greatest anxiety and sollicitude incompast with apparent hazards on every side and from thence disquieted and troubled God then chooseth most seasonably to interpose to deal with him as a tender parent with a querulous child provides for him whatsoever may be most grateful and satisfactory in this condition 20. Shall the throne of iniquity have fellowship with thee which frameth mischief by a law Paraphrase 20. Let men sin never so confidently make laws for impiety as Nebuchadnezar did for the worshipping his golden image Dan. 3.4 and set up wickedness on the throne or tribunal confound all justice and substitute oppression and rapine in stead of it the comfort is God will never be drawn to take part with them to favour or countenance their impiety 21. They gather themselves together against the soul of the righteous and condemn the innocent blood 22. But the Lord is my defence and my God is the rock of my refuge Paraphrase 21 22. Be they never so violent and unanimous in their pursuit of the life of blameless pious men and their forms of process never so solemn and legal there is yet an appeal behind to the unerring supreme tribunal and my resort to that shall never fail to bring me a rescue from their bloudiest sentence God shall reverse that and protect me and all that chearfully depend on him 23. And he shall bring upon them their own iniquity and shall cut them off in their own wickedness yea the Lord our God shall cut them off Paraphrase 23. And he shall most certainly requite and punish the wicked oppressors return that mischief on them which they designed to bring on others and by making their sins their own scourges and certain ruine manifest his fatherly care and providence over his obedient faithful servants Annotations on Psalm XCIV V. 10. He that chastiseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to instruct and institute as well as to correct is in all reason so to be understood and rendred here he that instructs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nations all the people in the world The LXXII duly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that instructs the nations but the Chaldee more fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that gives the law to his people This is here said of God as in the end of the verse to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that teacheth Adam or man all the men in the world knowledge the first man saith the Chaldee referring to those precepts which were given in the Creation called the precepts of the sons of Adam as after of Noah Now these two being the attributes of God as well as that of planting and forming the eye and ear in the Creation and ever since in Procreation v. 9. that which is in the midst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not he rebuke or punish from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 increpavit corripuit must in all reason belong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to both those and to that purpose be best rendred in the end after both He that instructeth and he that teacheth shall not he rebuke or punish Is it possible saith the Chaldee that God shall have given law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when they have sinned shall they not be rebuked or punished what is added by the English translation in the end of the verse shall not he know is not in the Hebrew but was added as a supply to a supposed Ellipsis But the right rendring of the verse hath no need of that aid the sense is much more perspicuous without it V. 11. Vanity From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which first signifies to vanish or come to nought Jer. 2.5 they walked after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vanisht or came to nought is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and if in that notion then it must signifie vanishing transient that soon comes to nothing and so the Syriack renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vapour as they do Jam. 4.14 where our life is called a vapour and thus we have it Psal 144.4 man is like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a vanishing transitory thing for as it follows his days are as a shadow that passeth away But there is another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by metaphor lightly varied from hence for stultescere growing foolish so Psal 62.11 it is best rendred from the Hebrew trust not in oppression and rapine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 become not vain i. e. fools to signifie that those that so trust that depend on unlawful means for the enriching themselves will certainly be deceived find this the most perfect folly in the event And this of folly being that by which the Atheist is most frequently exprest in Scripture will be most agreeable to this place where the Atheists cogitations are described v. 7. confident of Gods not seeing not regarding which thoughts of his as they are Atheistical and so false and so foolish in one sense as folly is ignorance so are they most impudent which is practical and the greatest folly will never secure his wicked actions of impunity but on the contrary will betray him to all the ruine in the world And to this sense it is that verse 8. we find in the like style Vnderstand O ye bruitish and ye fools when will ye be wise and so this is the adaequate notion of the word here V. 13. Vntil The rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until in this place may much disturb the sense and make it believed that the rest 〈◊〉 〈◊〉 〈◊〉
this sense of this verse the Apostles discourse seemeth to be framed Heb. 4 6 7. thus seeing they to whom it was first preached entred not in because of unbelief Again he limiteth a certain day saying To day c. i. e. notwithstanding all former rebellions if you will now come in the promised rest shall be made good to you Which the Apostle there applies to the Hebrews under the preaching of the Gospel not as if it had no completion in Davids time by the carrying up the Ark to Jerusalem and Gods resting and their worshipping him there but because beyond that the Psalm had a farther completion in the Messias as the Jews themselves Rab. Kimchi and others confess in whom God did much more eminently dwell than he ever did in the Ark or Temple at Jerusalem From whence therefore the Apostle concludes that there then remained a rest to the people of God the persecuted Christians and to all unbelieving Jews upon condition if they shall hearken to the voice of God in the preaching of the Gospel For then notwithstanding all their misbehaviours continued untill that time of his writting to them that warning they should yet be Gods people and enjoy the glorious promises of peace and happiness under the Messiah In which words to day if a farther offer of grace and pardon is made to those Jews on condition of timely reformation And so elsewhere according to these grounds the Apostle saith 't was necessary that the Gospel should first be preached to the Jews but they then again refusing it was to depart from them and be promulgated to the Gentiles who in the scheme here used in this verse are called by Christ other sheep Joh. 10.16 which are not of this fold taken in by God into his Church upon their hearing his voice when the Jews who if they would have heard at that time had still continued his sheep were cast out and given over as lost sheep for their not hearing The Ninety Sixth PSALM The ninety sixth Psalm is a form of common thanksgiving and praising of God for all his works of grace and mercy as the great Creatour and Preserver Redeemer and Judge of the world It was first composed by David and among others delivered into the hand of Asaph and his Brethren at the carrying up of the Ark from the House of Obed-Edom to Zion 1 Chron. 16.23 c. and afterward lightly changed and said to have been used at the reâ—building the Temple after the Captivity And is in the prophetick sense very appliable to Christ's spiritual Kingdom and the effects thereof in the conversion of the Gentiles c. see note c. 1. O Sing unto the Lord a new song sing unto the Lord all the earth 2. Sing unto the Lord bless his name shew forth his salvation from day to day 3. Declare his glory among the heathen his wonders among all people Paraphrase 1 2. O let all men in the world acknowledge and bless and magnifie the Lord of heaven and this in the utmost chearfull joyous manner every day of their lives but more peculiarly we at this time who have this present signal addition to his wonted mercies commemorating all the glorious works and mighty deliverances which he hath wrought for his people Paraphrase 3. Let this zeal of ours indeavour to extend it self to the benefit of all the heathen people in the world those that know not God and by proclaiming the glorious miraculous acts of his power and goodness to his faithfull servants invite and perswade all to become proselytes to his service 4. For the Lord is great and greatly to be praised he is to be feared above all Gods Paraphrase 4. For certainly his power and goodness his majesty and his mercy is most worthy to be adored by all rational creatures and his divine vengeance so lately felt by the Philistims whose Gods were plagued by him as well as their votaries and by the Jews themselves in that breach upon Uzza 1 Chron. 13.11 ought in all reason to be admired and reverenced and trembled at by all opposers much more than all the feigned deities that are feared and worshipped among men and are not able to secure their worshippers or themselves 5. For all the Gods of the nations are idols but the Lord made the heavens Paraphrase 5. The choicest of those that the heathen people of the world have adored for Gods are but either Angels or souls of men or celestial bodies and what are these but the creatures of God who is the Creatour of the highest heavens and of all that inhabit there and are therefore in all reason to give place to the kingdom of the Messias which is to be erected in mens hearts see note c. 6. Honour and majesty are before him strength and beauty are in his sanctuary Paraphrase 6. The sanctuary or holy place appointed for the assembly to whom God will powerfully presentiate himself is the most glorious majestick place in the world the Angels those splendid ministers of his reside there and by their ministery our prayers are heard our wants supplied and so sufficiency of strength imparted to those that stand in need of it and there petition for it And this an image and imperfect type of what shall be at the coming of Christ that spiritual kingdom of his among us by the efficacy of his grace in his Church 7. Give unto the Lord O ye kindreds of the people give unto the Lord glory and strength Paraphrase 7. O let all the nations and people of the world acknowledge him the great and glorious Creatour and supreme sole Governour of all 8. Give unto the Lord the glory due unto his name bring an offering and come into his courts Paraphrase 8. Let them pay to him those acknowledgments which his all-wise and gracious providence and disposals and the redemption which he hath wrought for the whole world exact from all and offer up themselves and their prayers those their spiritual sacrifices together to him in his Church 9. O worship the Lord in the beauty of holiness fear before him all the earth Paraphrase 9. Let them magnifie and adore him in all his glorious attributes revere and obey him in all his commands and never fall off or apostatize from him 10. Say among the heathen that the Lord reigneth the world also shall be established that it shall not be removed he shall judge the people righteously Paraphrase 10. Let his people of the Jews instruct the heathen world in these great Articles of their Creed not onely that the God of Israel the Creatour of the world is also the sole Governour of it but farther that the Messias his eternal Son having conquered death shall have all dominion over his Church committed to him by his Father that by his divine providence and power he shall so over-rule and settle and compose the disturbances and oppositions among men that he shall plant miraculously and
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 〈◊〉 〈◊〉 〈◊〉
for it eternal felicity in another world which though a gift of God's free bounty shall then be dispersed with respect to the performances of this kind see Matt. 25.34 c. And another is presently bestowed here wealth and honour and a most flourishing condition in this world is very frequently the visible and discernible and when not so yet the secret unobservable reward of this one sort of piety being promised to it more peculiarly than to â—ny other good works Deut. 26.11.13 Psal 41.2.37.26 Prov. 11.24 25 26 27.13.22.14.21.19.17.22.9.28.27 Mar. 10.30 10. The wicked shall see it and be grieved he shall gnash with his teeth and melt away the desire of the wicked shall perish Paraphrase 10. To conclude the felicities of piety even in this life are such as are matter of real envy and trouble and indignation to the wicked who cannot chuse but see it and secretly confess it and repine and malign and be disquieted at it whilst themselves be they never so intent and industrious in the getting and keeping of worldly wealth do yet sensibly decay and grow hinderly all their designs and indirect methods of thriving are curst and blasted and pursued with a continual improsperousness yield them no kind of fruit in this world yet cost them full dear in another Annotations on Psal CXII V. 8. See his desire The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall see in composition with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on his distressers or oppressors hath been already explained Note on Psal 44. c. in reference to David at that time 'T is used again Psal 59.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall let me see or look on mine enemies and Psal 92. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mine eye hath lookt on mine enemies and mine ear hath heard of them that rise up against me i. e. seen and heard of their destruction v. 10. and so the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the ruine So Psal 118.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall look upon my haters the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall behold my enemies i. e. having God for my auxiliary I shall without fear look on them Here it is applied more generally to all pious men and must still be rendred shall behold or look upon his oppressors or distressers the meaning still being proportionable he shall behold them securely confidently look in their faces as we say as being now no longer under their power being freed from their tyranny and pressures The Chaldee which rendred it Psal 44. by seeing revenge here change it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption deliverance from his distress V. 10. Melt away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve or melt being joyned with seeing grieving and gnashing with the teeth expressions of the wicked man's envy may be thought to belong to the same matter consuming or melting away with grief But the word signifying any kind of melting consumption or dissolution outward of the estate as well as inward of the mind that particularly which is caused by putrefaction that may as probably be the notion of it here and so it best agrees with that which follows the desire of the wicked shall perish Whilst pious men thrive and prosper wicked men decay consume melt away and all their covetousness worldly-mindedness earnest pursuit of wealth so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire imports comes to nought and perisheth The Syriack therefore for melting reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be taken away or destroyed The Hundred and Thirteenth PSALM Praise ye the Lord. The hundred and thirteenth is a thankfull commemoration of the glory and condescensions of God and the great and signal works of his providence to the most afflicted abject creatures never more discernible than in the work of redemption and from the matter of it was by the Hebrews styled as the two former Hallelujah See note a on Psal 106. and 111. 1. PRaise O ye servants of the Lord praise the name of the Lord. Paraphrase 1. All faithfull servants of God are most nearly concerned and obliged chearfully to celebrate and commemorate the great and glorious and gracious works of God 2. Blessed be the name of the Lord from this time forth for evermore Paraphrase 2. To him therefore be all possible praise and glory ascribed both now and to all eternity 3. From the rising of the Sun to the going down of the same the Lord's name is to be praised Paraphrase 3. From one end of the heathen world unto the other see Mal. 1.11 his mercies and goodness to mankind especially that great Evangelical mercy the gift of Christ shall be solemnly proclaimed and promulgated 4. The Lord is high above all nations and his glory above the heavens Paraphrase 4. The power and dominion of God is paramount the greatest Empires in the world are all subordinate to him He is the one supreme Lord over all the world and not onely of this one people which is called by his name And though the highest heavens be the special place of his mansion yet his glory is infinitely greater than to be incircled or comprehended by them 5. Who is like unto the Lord our God who dwelleth on high 6. Who humbleth himself to behold the things that are in heaven and in the earth Paraphrase 5 6. And above all other ways of expression herein is he most incomparable that sitting in the highest heavens in the greatest majesty he is pleased to descend to this low state of ours to visit us here below in the greatest humility not onely by overseeing overruling and governing the affairs of this lower world but by assumption of our flesh pitching his tent among us and so corporally visiting us in the incarnation of the Son of God 7. He raiseth up the poor out of the dust and lifteth the needy out of the dunghill 8. That he may set him with princes even with the princes of his people 9. He maketh the barren woman to keep house to be a joyfull mother of children Praise ye the Lord. Paraphrase 7 8 9. And as this God of heaven hath been pleased thus to descend and humble himself to us so is he graciously pleased to exalt those that are humbled and from the lowest pitch of worldly vileness and desolation to advance sometimes to the highest dignities even to that of the royal throne 1 Sam. 2.8 at other times to dispense other seasonable mercies children to the barren Sarah and Hannah aâ—d many the like but especially the gift of grace and of more grace to the humble the glad tidings of the Gospel to the poor For which we are all obliged to pay him our Hallelujahs Annotations on Psal CXIII V. 5. Dwelleth on high The Syntaxis in this place is very poetical and a very discernible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are acknowledged to be in
Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of my mirth And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will lift up or advance Jerusalem in the beginning of my mirth is to make that the prime or chief ingredient in their rejoycing the principal subject of their hymns V. 8. Art to be destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay waste or destroy in Paül instead of Poel which is frequent may be rendred vastatrix destroyer So the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waster or spoiler and so the Syriack in the same word Onely the LXXII reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies miserable so it signifies vile and wicked also and so even the Hebrew if taken in the passive will be but answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perditus wretched wicked and so fit to be destroyed The Jewish Arab reads O thou spoiled and so 't is agreeable to the custom of the Eastern people by way of omen or presage to put with the name of a city an Epithet of Preserved or guarded if they wish well to it and so 't is proportionable it should be in the contrary signification if they wish ill to it to speak of that as done which they wish to be done The Hundred and Thirty Eighth PSALM A Psalm of David The hundred Thirty eighth is a Psalm of Thanksgiving to God for his mercies his gracious audiences afforded to the prayers of his lowly servants his powerfull deliverances of them most admirable in the sight of their heathen enemies And being first composed by David is said by the LXXII to have been made use of by Haggee and Zachary at the re building of the Temple 1. I Will praise thee with my whole heart before the Gods will I sing praise unto thee 2. I will worship toward thy holy Temple and praise thy name for thy loving kindness and for thy truth for thou hast magnified thy word above all thy name Paraphrase 1 2. Blessed Lord thou hast been exceeding gracious to thy servants and never failed to answer them that rely on thee thy mercies and fidelity are much spoken of thou art known by this title of mercifull and gracious and one that never fails to perform his part of the Covenant with any But thou hast infinitely exceeded all that is or can be either said or believed of thee thou hast made us admirable divine promises that especially of giving us thy Son and in him all things and wilt certainâ—y perform them all to the utmost importance of them And now what return shall we make unto thee for all this having nothing else we must in all equity pay thee the humblest acknowledgments of our very souls and in thy publick assembly in the presence of the holy Angels the witnesses of our performances and assistants and partners of our praises bless and laud and magnifie thy glorious name for all thine abundant mercy toward us 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my soul Paraphrase 3. Whensoever I have addrest by prayer to thee thou hast never failed to answer me and relieve me which together with thine own free promise gives me full confidence to beg and crave thy grace to strengthen and support my soul against whatsoever danger and to rest secure in thee that thou wilt grant it me 4. All the Kings of the earth shall praise thee O Lord when they hear the words of thy mouth 5. Yea they shall sing in the ways of the Lord for great is the glory of the Lord. Paraphrase 4 5. These magnificent promises of thine v. 2. shall be proclaimed and made known thy Gospel preached to all the world and thereby the greatest potentates on earth they and their kingdoms with them shall at length be brought in to worship and serve and glorifie thee and in so doing never give over singing and praising and magnifying thy great and gracious and glorious works of mercy those wonderfull dispensations of thine in the gift of thy Son and that gracious divine Law given us by him 6. Though the Lord be high yet hath he respect unto the lowly but the proud he knoweth afar off Paraphrase 6. The sum whereof is this that as the supreme God of heaven hath humbled himself to this earth and flesh of ours so he will favourably behold and deal with all lowly humbled penitent sinners but proceed most severely with all proud obdurate impenitents 7. Though I walk in the midst of trouble thou wilt revive me thou shalt stretch forth thine hand against the wrath of mine enemies and thy right hand shall save me 8. The Lord will perfect that which concerneth me thy mercy O Lord endureth for ever forsake not the works of thine own hands Paraphrase 7 8. And as for spiritual so for temporal mercies God will not fail to perform them also to his faithfull servants whatever their distresses be he will relieve or support them repel and subdue and repress their enemies and secure them by his immediate divine interposition if humane means do fail what they are not able and what indeed belongs not to them to doe for themselves he will most certainly perform in their stead having begun a work of mercy he will not leave it imperfect he will certainly go through with it Thus doth God abound in mercies of all sorts to all his humble faithfull servants Lord be thou thus graciously pleased to deal with me and with all thy poor helpless creatures which being made by thee have none other to fly to but they self Annotations on Psal CXXXVIII V. 1. Gods Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first for Angels then for Magistrates Judges Kings somewhat hath been said Note on Psal 82. b. Now to which of these it shall be applied in this place is not agreed among the ancient Interpreters The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings the Jewish Arab the Nobles but the LXXII and the Arabick and Aethiopick and Latin follow them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels And considering that in the next words v. 2. he mentions worshipping toward the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not temple if it were as the title directs composed by David but palace of holiness i. e. the Sanctuary where the Cherubims of glory representations of Angels shadowed the mercy-seat Heb. 9.5 and that in that house of God and house of prayer the Angels were present according to that of Saint Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou singest and chantest with the angels and on this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will strive to sing with the Angels contending with them in this holy strife and emulation who shall praise him loudest joyning in quire with the supernal powers 't is not improbable that this should be
the cave exprest in the beginning of the verse by Our bones are scattered at the mouth of Scheol When a pit is made the earth that is digged and fetcht out to make the pit lies in an heap rudely at the mouth of the pit and that that lies so is ready to tumble into it Just so saith the Psalmist we have been ploughed and harrast out by sharp oppressions we now lie like earth so digged or ploughed at the mouth of the great pit call'd Scheol i. e. ready to be destroyed V. 8. Leave not From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to empty or pour out is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the notion of casting away pouring out as that which one cares not for So the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pour not out my soul the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take not away the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast not off or away my soul The Hundred and Forty Second PSALM Maschil of David A prayer when he was in the Cave The hundred and forty second is a prayer of David for deliverance in his helpless state when having escaped the treachery of the Keilites he was now in the Cave of Engedi 1 Sam. 24.1 It was set to the tune called Maschil see not on Psal 32. a. 1. I cried unto the Lord with my voice with my voice unto the Lord did I make my supplication 2. I poured out my complaint before him I shewed before him my trouble Paraphrase 1 2. In the distress wherein now I am this state of absolute destitution there is none to whom I should resort but to thee O Lord who art able and willing to relieve those that in their greatest straits apply themselves to thee To thee therefore I most humbly and devoutly address my petitions beseeching thee favourably to behold and rescue me 3. When my spirit was overwhelmed within me then thou knewest my path in the way wherein I walked have they privily laid a snare for me Paraphrase 3. I am in great perplexity not knowing which way to turn my self I am even at the last gasp of earthly hopes my treacherous enemies being very solicitous to insnare and betray me Thou seest O Lord the sadness of my straits and withal knowest the sincerity of my heart To thee therefore do I make my supplication v. 1. that thou wilt now take my part own and defend me 4. I looked on my right hand and beheld but there was no man that would know me refuge failed me no man cared for my soul Paraphrase 4. I have no human strength to defend or patronize me all worldly friends and auxiliaries have utterly forsaken me my life is left as an orphan destitute and helpless to him that will be so bloody as to take it away from me 5. I cried unto thee O Lord I said thou art my refuge and my portion in the land of the living Paraphrase 5. To thee therefore I pour out my prayers O God of all power and grace on thee do I wholly depend for my succour and preservation as on the onely sanctuary of my life as on the onely inheritance that is left me in this world 6. Attend unto my cry for I am brought very low deliver me from my persecutors for they are stronger than I. 7. Bring my soul out of prison that I may praise thy name the righteous shall compass me about for thou shalt deal bountifully with me Paraphrase 6 7. I am now very fitly qualified for thy sovereign hand of relief to interpose my persecuting enemies are much too hard for me I am now shut up in a close Cave as in a prison O do thou in this my time of distress send me thy relief and it will be a means of bringing in much honour to thy name may proselytes to thy service when by thy dealing with me they are so fully convinced of thy power and protection over all that rely on thee Annotations on Psal CXLII V. 3. Thou knewest What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here will be judged by Deut. 2.7 He hath known thy walking through this great wilderness i. e. hath preserved thee in all thy journying and so it agrees with what went before for the Lord hath blessed thee in all thy works So Psal 31.7 Thou hast known my soul in adversity i. e. taken notice of me patronized me And so here thou knewest my path i. e. hast taken notice of me to defend and secure me V. 4. Cared for my soul The Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeking for my soul The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seek is sometimes used for vindicating avenging taking part or defending any So Gen. 42.22 Reuben saith of Joseph behold his blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is required i. e. avenged and punisht upon us and Gen. 9.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will require the life of man i. e. avenge it on him that kills any man and in Ezekiel oft his blood will I require Thus when God is said to require simply without any addition the meaning is to avenge and punish And proportionably here requiring or seeking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for my soul most probably signifies vindicating or punishing another for the evil designed by him unto my soul For this is the part of a Goel an avenger of blood such was the next of kin to him that was slain to require justice for his soul or blood or life and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to require by which the LXXII here render it frequently signifies And to this the Syriack directs the interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is no avenger for my soul vindex animae meae vindicator of my soul saith their Latin Translatour and so the word signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to avenge which the Chaldee also useth in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is none to vindicate or avenge my soul That this is the meaning of the phrase beside the authority of those Interpreters seems farther evident by the beginning of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look or looking on the right hand and see or seeing so the words in the Imperative or Infinitive are literally to be rendred and not as the Interpreters more paraphrastically reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I looked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is not for me that knows me i. e. acknowledges me none that takes my part The Advocate was wont to stand at the right hand of his Client see Psal 109.31 Note i. And to this the phrase seems to refer look or looking on my right hand where the Patron or Advocate useth to stand and there is no man that acknowledges or takes my part So again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refuge is lost or gone from me to the same sense there is none to whom I can fly to take my part and then in the conclusion
A PARAPHRASE AND ANNOTATIONS UPON THE BOOKS OF THE PSALMS A PARAPHRASE AND ANNOTATIONS Upon the BOOKS of the PSALMS Briefly Explaining the Difficulties thereof ALSO A Paraphrase Annotations On the Ten First Chapters of the PROVERBS The Second Edition Corrected and Amended By H. HAMMOND D. D. LONDON Printed by T. Newcomb and M. Flesher for Richard Royston Bookseller to the Kings most Sacred Majesty at the Angel in Amen-Corner and Richard Davis Bookseller in Oxford Anno Dom. MDCLXXXIII A PREFACE Concerning the Duty Practice and constant Vsage of Psalmody in the Church The Benefits thereof The Design of this Work The Literal and Prophetical Senses The Helps toward the Indagation of each The Interpreters especially the Greek The Spirit and Affections of Psalmodists 1. THE Duty and Benefits of Psalmody and the many Excellencies of these Divine inspired Books cannot fitly be set out by any lower Hand than that which first wrote them 2. For the former of these we are sufficiently provided from this Treasury Psal 33.1 Praise this of Psalmody vers 2. is comely for the upright Psal 92.1 2 3. It is a good thing to give thanks to sing praises to shew forth thy loving kindness and thy faithfulness upon the Psaltery with a solemn sound 135.3 Praise the Lord for the Lord is good sing praises to his Name for it is pleasant 81.1 2 3 4 5. Sing aloud Take a Psalm Blow up the Trumpet For this was a Statute for Israel and a Law of the God of Jacob. This he ordeined in Joseph for a Testimony when he went out through the Land of Egypt and very frequently elsewhere And the sum of the Testimonies is that as it is the principal thing we know of the Joys of Heaven that we shall most ardently love and praise God there and devoutly contend with the holy Angels his supreme Ministers in sounding forth the adorable Excellencies of our Creator Redeemer and Sanctifier so we are obliged by our holy calling and our own many great Interests to take some Antepast of those Coelestial Joys in this lower Kingdom of Heaven and to spend no unconsiderable part of our present Lives in this most blessed and holy Imployment wherein also those Angels which shall then be our Praecentors are here pleased to follow and attend our Motions and invisibly to assist in those Quires where they can find meet Company the Hearts pure and whole Hearts the Spirits and inflamed Affections and Voices of Psalmodists 3. As for the latter it is no otherwise to be fetcht from hence than as the Light commends Beauty to every Eye and as the Matter it self speaketh this Type of Christ the Psalmist having transcrib'd this part of his Character that he hath not thought fit to testifie of himself any otherwise than the works which he did bare witness of him For this therefore we must appeal to Foreign Testimonies and therein not so much to the diffused Panegyricks which have been largely bestowed on this holy Book by many of the Antient Fathers of the Church as to the Offices of all Churches Jewish nay Mahometane as well as Christian and the more private practices of Holy Men in all Ages 4. For the practice of the Jewish Church we have 1 Chron. 15.16 where the Levites are appointed to be Singers with Instruments of Musick Psalteries and Harps and Cymbals sounding by lifting up the voice with joy and to record and to thank and to praise the Lord God of Israel chap. 16.4 And being thus prepared for the office David delivered this Psalm to thank the Lord into the hand of Asaph and his Brethren vers 7. Give thanks unto the Lord in the words of Psal 105.1 And this not only upon an extraordinary occasion to solemnize the carrying up of the Ark but to stand every morning to thank and praise the Lord and also every evening chap. 23.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and to or at every offering up so the LXXII rightly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all that is offered of burnt-sacrifices to the Lord in the Sabbaths in the New-moons and on the feast days vers 31. And thereto the recital of their practice accords Ecclus. 50.15 16 18. He poured out the sweet-smelling savour Then shouted the Sons of Aaron and sounded the Silver Trumpets and made a great noise to be heard for a remembrance The Singers also sang praises with their voices with great variety of sounds was there made sweet Melody So again 2 Chron. 5.12 the Levites arrayed in white Linen having Cymbals and Psalteries and Harps stood at the East end of the Altar and with them an hundred and twenty Priests sounding with Trumpets And as the Trumpeters and Singers were as one to make one sound to be heard in praising and thanking the Lord and when they lift up their voice with the Trumpets and Cymbals and Instruments of Musick saying For he is good for his mercy endureth for ever in the words of this Psalmist so often repeated then in token of God's acceptation and approbation the House was filled with a Cloud vers 13. the Glory of the Lord had filled the House of God vers 14. 5. This old Copy of the Jews is at once transcribed and confirmed and recommended to all the World by the signal practice of Christ himself in his great Reformation 6. Beside his many incidental Reflections on this Book of Psalms to prove his Doctrine and give account of himself Luk. 20.42 and 24.44 Matth. 16.27.21.16.25.41 and 26.23 Joh. 10 34.15.25 and 17.12 two signal instances are recorded for us the one at the Institution of the Eucharist Matth. 26.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sung a Psalm closed the whole action with a Hymn and so went out 7. That this their singing was the recitation of the Paschal Hymn or great Hallelujah Psal 114. and the four subsequent is not exprest by the Evangelist yet is much more probable than the contrary opinion of those that conceive it was a new Hymn of Christ's effusion possibly the same which is recorded Joh. 17. wherein it cannot be believed that the Disciples had their parts as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must conclude they had in the singing this Hymn or Hymns 'T is evident our Saviour chose to retein much more of the Jewish Customs than that of the Paschal Psalm amounts to 8. The other instance was that upon the Cross being now at the pouring out of his Peace-offering Matth. 27.46 About the ninth hour the hour of Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he lift up his voice like a Levites Trumpet resounded with a loud voice Eli Eli Lamma Sabachthani the express words in the Syriack reading of the beginning of the 22 Psal How much more of that or of the insuing Psalms he recited the Text advertiseth us no farther than that he concluded with the words of the 31. v 5. So St. Luke tells us Chap. 23.46 And
when Jesus had cried with a loud voice which belongs to the former passage he said Father into thy hands I commend my spirit and having said this he gave up the Ghost 9. Here we see our Blessed Saviour that had not the Spirit by measure that spake as never man spake chose yet to conclude his life to entertain himself in his greatest Agony and at last to breath out his Soul in this Psalmist's form of words rather than in his own No tongue of Men or Angels can invent a greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set out the honour of any Writing or give us more reason to lay up in our minds the words of the Martyr Hippolitus that in the dayes of Antichrist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liturgy shall be extinguisht Psalmody shall cease Reading of the Scriptures shall not be heard In which three as the Publick Service of God was by the Antients thought to consist so the destroying of all and each of them must needs be a branch if not the whole body of Antichristianisme a direct contradiction to Christ who by his own prescription or practice of each of these imprest a Sacred Character on each 10. The use which the Apostles of Christ are recorded to have made of this Book bears proportion with these precedents 11. In St. Peter's Speech about Judas and his Successor the directions are taken from hence Act 1.16 20. In his first Sermon to his Countreymen his proofs are from hence Act. 11.25 31 34. So again chap. 4.11 And upon the delivery of him and John out of the Rulers hands the whole company celebrate the news of it chap. 4.24 first in the words of Psal 146.6 then of Psal 2.1 2. so St. Paul in his Preaching Act. 13.22 33 35. in his Writings Rom. 3.4 10 c. 8.36 10.18.11.9.15.3 9 11 and oft elsewhere and so in his Sufferings also Act. 16.25 At midnight one of the Solemn hours of Prayer and Psalmody in the Antient Church Paul and Silas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their office of Prayer used an Hymn or Psalm one or more also and recited so loud that the prisoners heard and this again signally accepted and rewarded by God with the earth-quake and opening of the doors and loosing of their bands v. 26. 12. The use of these in the Publick Assemblies as early as the Apostles times is intimated 1 Cor. 14 26. but distinctly set down 1 Cor. 2.4 under the style of Prophesying every Man praying or prophesying according to the importance of that phrase 1 Chron. 25. Heman and Jeduthun should prophesy with harps with psalteries and with cymbals v. 1. and the sons of Asaph prophesied according to the order of the King v. 2. and the sons of Jeduthun prophesied with the harp to give thanks and praise the Lord v. 3. and in them as in praying all joyned the whole assembly in heart and voice had all their common inteterest women as well as men every woman that prayeth or prophesieth v. 5. though in other parts of the office they were not allowed to speak chap. 14.34 yet let us exalt his name together Psal 34.3 young men and maidens Psal 148.12 and so still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Isidore Polusiote the Apostles of Christ wisely permitted that women should Sing Psalms in the Churches and he there mentions it as a most severe punishment to be inflicted on them for their misdemeanours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be interdicted Singing in the Church with which he joyns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the turning them out of the City 13. Then for the more private use of them St. Paul's prescriptions are authentick testimony Eph. v. 18 19. where in opposition to the heathen Orgia of Bacchus's Enthusiasts he directs to speaking to themselves in Psalms and Hymns and spiritual songs singing and making melody in their hearts unto God and Col. 3 16. teaching and admonishing one another in Psalms and Hymns and spiritual Songs singing with grace in your hearts unto the Lord. And so St. James also chap. v. 13. Is any merry let him sing Psalms 14. How this Exercise was frequented in all after-Ages in the Church and made a very great part of the Christians devotions both in the publick assembly and more privately in the Family and yet in the greater retirement in the Closet and the waking Bed we need not seek in the Histories of the Ascetae and Recluse many of which spent their whole time in this imployment reciting the whole Psalter daily others weekly none past an hour of Prayer without a considerable portion of it The Fathers of the Church assure us that for those that lived in Seculo Psalmody was the constant attendant sometimes of their Meals generally of their Business in the shop and in the field that they learnt the whole Book by heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and through their whole age continued singing or saying Psalms that whereas the custome of the world had taught all to deceive the wearisomness or length of business by any kind of singing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God had provided them Psalms for their pleasure and profit together that whilst they did in appearance but sing they should really be instructed and improved in their souls 15. The consideration of these things but especially of the common interest of all sorts and states Ages and Sexes in this one great treasury and magazine deposited with the Church for the inriching and securing of Souls together with one sadder reflection which I had rather the Reader should be told from St. Chrysostome than from me have oft suggested and at length perswaded me to make this attempt to cast in my Mite to this Treasury my Symbolum toward so charitable a work as is the indeavour that every man may be in some measure able to say with St Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will sing or recite a Psalm with the spirit I will do it with the understanding also 16. In order to which what is here attempted to be performed together with the uses which every pious Christian may think fit to make of it I am in this place to advertise the Reader 17. For the first The maine if not only scope of the Paraphrase and Annotations hath been to extricate and clear the literal importance of each Psalm whether that were more general wherein all men indifferently were concerned or more particular and that again either such as concerned the Psalmist only in relation to some Matter of Fact in the Story of those Times or such as had a farther and more Divine Aspect on Christ the Messias of the World who without question is oft predicted in this Book of Psalms and either by Christ himself or by his inspired Apostles acknowledged and attested to have been signally meant and so to have given the World the most eminent Completion of those Predictions 18. Now because the Expounding of Prophecies
Rendrings more nicely and proposed either my own or others Opinions concerning the Causes or Grounds of their Variations which I acknowledge to be more than was necessary to the Work in hand yet deemed it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Learned Reader would be gratified and the more Unlearned not considerably disturbed in his pursuit 24. As for the Syriack that also hath been often conducible to my Undertaking as departing frequently from the LXXII where there was reason for so doing and more simply rendring the Original than the Chaldee as a Paraphrast pretended to do 25. Besides these I have had the Directions sometimes of the Jewish Scholiasts especially Aben Ezra and Kimchi and sometimes of the Jewish Arab Interpreter and of Abu Walid and R. Tanchum which three I wholly owe to the Favour of my most Learned Friend Mr. Pocock who hath those Manuscript Rarities peculiar to his Library and hath been forward to communicate them and which is more his own great Judgment in several Difficulties when I stood in need thereof And by these and other Helps which were more accessible I at length atteined to that measure of Understanding of this very obscure Divine Poem which is here communicated to the Reader by three Steps or Degrees First by some light change of the Translation Secondly by larger Paraphrase and Thirdly to those that have the curiosity to desire the Reasons of these by way of Annotations 26. And if what is here communicated prove in any proportion successful toward the designed End the giving the Reader the plain Understanding of this Book it will then leave behind it a manifold Obligation to make use of it to his own greatest Advantage not only by gathering out of the whole as from a Panacea those peculiar Medicaments which may fit him in whatsoever Occasions but by allotting himself every day of his Life a Dimensum of Heavenly Meditation and Devotion conversing with God in those very Words they need not be refined or put into Rhythme to fit them for his turn the Antients contented themselves with the plain Prose and found it fittest for use with which for this common End the Use and Benefit of Mankind he so long since inspired the Psalmist 27. Till by some better Guidance Men have acquired some competent Understanding of the Book this Paraphrase may possibly be Useful in their retirements to be read Verse by Verse together with the Psalm as Interlinears have been provided for Novices in all Languages But when the Psalm is understood and the recesses competently opened then this designed Help will but incumber the instructed Christian and so is in duty to be laid aside and changed for the indeavour of drawing to himself the most proper Juice out of every Line and then inlarging his Thoughts and inflaming his Zeal on each occasion that the Periods of the Psalm shall severally suggest and the good Spirit of God excite in him whether in relation to himself or others 28. To which purpose it is much to be wished that they that allot any conconstant part of their time to private Psalmody and to that end have as the Antients prescribed and practised gotten the Psaltery perfectly by heart quilibet vinitor every Tradesman at his Manual Work having by this means the whole time of his Labour vacancy for his Devotion would be careful not only to keep their Hearts in strict attendance on their Tongues that it may not degenerate into Lip-labour but also to give them a much greater scope of inlargement to improve these Impresses to beat out this Gold into Plate and Wire by Reflections Applications Soliloquies and so to fasten these on the Mind with references to the Texts which suggested them that they may be so many Topicks and Helps of Memory to bring back the same with all the Advantages that united Devotions shall beget in them when they recite the same in the publick Offices of the Church 29. I have heard of some Pious Men which have constantly compleated the whole Work of their private Prayers by inlarging their Meditations on the several Petitions of the Lords Prayer the profit whereof is probably much greater than of the same or greater space laid out by others in the multiplied Recitation of the same Divine Prayer And proportionably the reciting a few Psalms daily with these Interpunctions of Mental Devotion suggested and animated and maintained by the native Life and Vigour which is in the Psalms may deserve much to be preferred before the daily Recitation of the whole Psalter whereof the Devotions of some Asceticks is said to have consisted The danger being very obvious and easily foreseen that what is beaten out into immoderate length will lose of the massiness and nothing more fit to be averted in Religious Offices than their degenerating into heartless dispirited Recitations 30. That our Devotions unto which the Psalter is set to minister may not be such we are 1. To take care that our Lives bear some conformity with these Patterns and 2. Very sollicitously to attend and provide that the Psalmist's Effusions have the Psalmist's Spirit and Affection to accompany them that we borrow his Hand and Breath as well as his Instrument and Ditties The Antient Fathers of the Church are very pressing on this Subject Form thy Spirit by the Affection of the Psalm saith S. Augustine If it be the Affection of Love inkindle that within thy Breast that thou mayst not speak against thy Sense and Knowledge and Conscience when thou sayst I will love thee O Lord my strength If it be an Affection of Fear impress that on thy Soul and be not thy self an insensible Anvil to such Strokes of Divine Poesie which thou chantest out to others O consider this ye that forget God lest he pluck you away and there be none to deliver you If it be an Affection of Desire which the Psalmist in an holy transportation expresseth let the same breath in thee accounting as S. Chrysostome minds thee on Psal 42. that when thou recitest those words Like as the Hart desireth the Water-brooks so longeth my Soul after thee O God thou hast sealed a Covenant betrothed and ingaged thy Soul to God and must never have a coldness or indifferency to him hereafter If it be the Affection of Gratitude let thy Soul be lifted up in Praises come with Affections this way inflamed sensible of the weight of Mercies of all kinds Spiritual and Temporal with all the Inhansements that the seasonable Application thereof to the Extremities of thy Wants can add to thy Preservations and Pardons and Joys or else the reciting the Hallelujahs will be a most ridiculous piece of Pageantry And so likewise for the petitory part of the Psalms let us be allways in a posture ready for them with our spirits minutely prepared to dart them up to heaven And whatever the affection be Cor faciat quod verba significant Let the heart
do what the words signify Cassian hath said over the same thing more largely and earnestly That we injoy this treasure it is necessary that we say the Psalms with the same spirit with which they were composed and accommodate them unto our selves in the same manner as if every one of us had composed them or as if the Psalmist had directed them purposely for our uses not satisfying our selves that they had their whole completion in or by the Prophet but discerning every of us our own parts still to be performed and acted over in the Psalmists words by exciting in our selves the same affections which we discern to have been in David or in others at that time loving when he loves fearing when he fears hoping when he hopes praising God when he praises weeping for our own or others sins when he weeps begging what we want with the like spirit wherein his petitions are framed loving our enemies when he shews love to his praying for ours when he prays for his having zeal for the glory of God when the Psalmist professes it humbling our selves when he is humbled lifting up our spirit to heaven when he lifts up his giving thanks for Gods Mercies when he doth delighting and rejoycing in the beauty of the Messias and of the Church his Spouse when he is delighted and rejoyceth when he relates the wonderful works of God in the Creation of the World bringing his People out of Aegypt c. admiring and glorifying God as he stands amazed and glorifies him and when he mentions the Punishments inflicted on rebellious sinners and Rewards and Favours bestowed on the obedient we likewise are to tremble when he trembles and exult when he exults and walk in the Court of Heaven the Sanctuary as he walks and wish to dwell in it as he wishes Finally where he as a Master teacheth exhorts reprehends and directs the just man each of us must suppose him speaking to him and answer him in such due manner as the instruction of such a Master exacts And that we may in some measure performe this vital substantial part of our task Let us saith he at the beginning of the Psalm beg of God that light and affection and gust and savour with which David was affected when he made it and that with the affection and desire of obteining what he felt 31. And if it be here objected First that there be many things in these Psalms which are not agreeable to every mans condition and so cannot at all times be attended with the spirit of the reciter as the Eucharistical Psalms are not proper for him that is in distress c. Secondly that there are many which have no propriety to the spirit of any Christian as those which are spent in calling down vengeance on Gods and the Psalmists enemies Let them be confounded and put to shame that seek after my soul Psal 35.4 Let them be as chaffe before the wind and let the Angel of the Lord chase them v. 5. Let destruction come upon them at unawares v. 8. and especially Psal 109. allmost throughout the answer will not be difficult To the first 1. that the very objection is a grant that the Psalms contein devotions proper to the most distant conditions of all men and then that which is no way agreeable to my present circumstances being yet most agreeable and accommodate to several other men this is but a summons to my charity to swell above its own banks and diffuse it self to the refreshing and supplying of others wants and so this not any defect but an advantage in the Psalms which will never be complained of by those which begin their Forms as our Saviour directed addressing them to the common Father and Redeemer of all men and desire not to inclose benedictions but take all others into a principal part of their care and so can pray most zealously for any thing that any other Christian stand in needs of And yet 2. it will be hard to mention any thing which was ever fit for the Psalmist to say which will not have some propriety to every of us in whatsoever condition 'T is certain as to the particular instance that he that is in the greatest distress hath yet various matter for and obligations to Thanksgivings when his very distress which seems to set him at the greatest distance from it is the most peculiar ingagement to it God's taking all away bringing to the boiles and dunghill from the ease and splendor of the Palace is Job's summons to blessing the name of the Lord as well as the memory of his greatest donatives and the Psalmist oft assures us of the goodness and most valuable benefits of afflictions and consequently teaches us the duty of blessing and magnifying our benefactor for the mercy of those wholsome be they never so bitter ingredients And the same will be found appliable to all other affections of the Psalmist which will seldome miss to meet seasonable matter to work on in any mans breast which wants not devotion to discern and bring it home to him 32. To the second Objection I shall not need accommodate any other answer than the Reader will find allready given in the Margin and Paraphrase and Annotation on Psal 35.4 and other the like that the Hebrew is as capable of the Future as the Imperatiue mood and sense and so the Translation in all reason to be changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not let them be confounded and put to shame but they shall blush and be ashamed they shall be turned back 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be as chaffe before the wind and the Angel of the Lord shall chase them Their way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be dark and slippery and the Angel of the Lord shall persecute them Destruction shall come upon him unawares and his net that he hath hid shall catch himself into that very destruction shall he fall That David who was a Prophet inspired by God with knowledge of future events should thus rather predict and denounce Gods just judgments on obstinate sinners and that out of designs purely charitative by denouncing to work repentance that repentance might frustrate and cancel the denunciation is much more reasonable for us to resolve than that in the spirit when possibly without the power of Elias he should so frequently call for thunder from heaven either upon his own or Gods enemies And in many places particularly that of Psal 109. 't is reasonable to resolve that it is Christ himself that speaketh in the Prophet as being the person there principally concerned and the completion most signal in many circumstances there mentioned the succession especially of Matthias in his Apostolical and Episcopal office And then there remains no more question or difficulty how these and the like passages are to be accommodated to the Christians affection and spirit than how the plain denunciations of the Gospel are to be entertained by it
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
excellent is thy Name in all the earth Paraphrase 9. O thou omnipotent Lord and our most gracious Master how glorious is thy Majesty in all that thou hast and shalt do among us The whole world shall never cease to glorifie thee for these things Annotations on Psal VIII Tit. Gittith The Titles of the Psalms are known to have great difficulty in them and accordingly the explications must be very uncertain Many of them refer to the names of instruments and divers of those may well be unknown to us Besides the names and titles of such kind of composures as they are very various in all languages so are they inexplicable to all those that are not acquainted familiarly with the Poetry and Musick of each Nation The several sorts of matter give several names to Poesies as Panegyrick Elegy Hymn and Anthem c. The particular matters do so in like manner as on Cush the Benjamite or when he fled from Absalom c. So again the occasions or seasons for which they were provided to be sung Next the measure of the verse is considerable from whence it is an Ode an Epode c. So the Mood either Dorick or Ionick c. among the Graecians a Pavin or Almain c. among us So the key a song in Gammut in D Sol Re and the like And lastly the tune of which there be innumerable names taken from the first known Ditty that was set to each This shews us in general how difficult or rather impossible it must be for those that are not acquainted with the Hebrew Poetry or Musick of which we have now small remainders to pass any certain judgment on those things which wholly depend on this Accordingly so it is in the particular now before us what is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and in some other places The Chaldee on one side and the LXXII and those that follow them on the other side have pitcht on very distant rendrings of it The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a winepress and from thence the LXXII and Latine and Aethiopick have their version 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro torcularibus for the winepresses as if this Psalm of Thanksgiving were appointed to be used peculiarly in the Vintage as a time wherein Gods mercy to man in the fruits of the earth were to be acknowledged and from thence by way of ascent of the soul his other sublimer mercies which with the eye of faith and prophecy David saw afar off under the times of the Gospel But the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gath is also the name of a City of the Philistims and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gittite a man of that City and from thence the Chaldee deduceth the word and renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is ordinarily rendred cithara quam attulit de Gath a Musical instrument which he brought from Gath. But of any such we find no mention elsewhere in Scripture nor the least ground of suspicion among their writings that Gittith should be the name of an Instrument Kimchi that recites the names of them hath another notion of this It will therefore be the more pardonable boldness to propose a slight conjecture on this paraphrase of the Chaldee viz. that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may have been by the Transcriber lightly varied from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strong man or gyant Thus we have in the Targum 2 Sam. 21.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gyant of Gath. And then why should not the whole Paraphrase of the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendered the gyant i. e. Goliah which was of Gath or from Gath However thus much we have gained from their Paraphrase that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie that or him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was from Gath and then sure we may thus safely interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. that this Psalm was made on Goliah the Philistim of Gath or Goliah the Gittite 2 Sam. 21.19 and 1 Chron. 20.5 set here without name or 〈◊〉 he that was from Gath though composed some time after Davids incounter with him and victory over him that mighty Gyant that proudly and scornfully defied all the host of Israel And to this the Psalm at least in some part seems to belong being a meditation of Gods power and wisdom in subduing the proud by weak despised Instruments Children and Sucklings as it were and this enlarged and farther considered and observed both in Gods dealing toward mankind in general and toward particular men toward young David at this time and toward Christ in his state of exinanition Against this conjecture 't will be obvious to object 1. That two other Psalms LXXXI and LXXXIV are also intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon Gittith and yet are not either of them applyable to this matter of Goliah the Gittite and 2. That there also the Chaldee Paraphrase is the same and 3. That as there we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cithara so 't is ordinarily resolved by Lexicographers that Gittith was a Musical Instrument and that so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Winepress because it was used to be played on in the time of Vintage which was a Festival time To all this I have but one thing to say viz. That the learned Hebrews that set down the Musick of the Antients do not set down Gittith for an Instrument but much otherwise Witness Kimchi before named on the third Psalm where having once for all set down the Instruments of the Jewish Musick that were used in the House of the Sanctuary Cymbals Cornets Trumpets c. he adds that these Musical Instruments were divided into Melodies which were known among them i. e. there were several tunes well known among the Jews that were skilful in that art to which they plaid on these Instruments and Gittith was one of them Here now is evidently a great difference betwixt these Instruments themselves and the several Melodies or Tunes that they plaid upon them and Gittith is with him expresly the name of a Tune and not as was supposed from the Chaldee an Instrument brought from Gath. Now of Tunes it is well enough known that they take their names from the Songs which were first composed to that Tune sometimes from the matter of the Song and sometimes also from the first words or else from some principal words in it And if so then why may not this eighth Psalm be the first which was made to this Tune and from the matter of it be here inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Gittite or Philistime of Gath and then all other Psalms afterward set to that tune called after the name of the first and so the Lxxxi and Lxxxiv be inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie them to be set to the same tune with this which was made on Goliah the Gittite If there be small probability in
this it remains that we return to that which was first said that the difficulties of this kind are inexplicable And this may stop though not satisfie our curiosities V. 3. When I consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because or for and by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because and so in the rest of the Antient Interpreters this being the most frequent use of it Yet 't is certain the Hebrew particle hath four significations and in one of them denotes a condition and is best rendred If and also time and is fully rendred when So Gen. iv 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if or when thou tillest the ground and so 2 Sam. 7.1 It came to pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the King sat in his house for which 1 Chron. 17.1 they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we render as i. e. when he sate And thus the context inclines it here When I consider What is Man i. e. I have then by that consideration all reason to cry out by way of admiration What is man And thus the Jewish Arabick Translation renders it When I see the heavens c. I say What is Man The Ninth PSALM TO the chief Musitian upon Muth-Labben A Psalm of David Paraphrase The ninth Psalm is a solemn thanksgiving for Gods deliverances and by the Title may be thought to reflect on the death of Goliah of Gath the great Champion of the Philistims vanquisht and killed by David but the Psalm made some space afterwards when the Ark was placed in Sion and the Philistims were utterly destroyed v. 6. and yet in some other time of distress v. 13. and of absence from Sion v. 14. and committed to the prefect of his Musick 1. I will praise thee O Lord with my whole heart I will shew forth all thy marvellous works Paraphrase 1. O Lord of all power and mercy which art pleased to interpose thy omnipotence for me and thereby to inable thy feeble servant to pass through many great difficulties I do with all the devotion of my soul acknowledge and proclaim this and all other thy great mercies 2. I will be glad and rejoyce in thee I will sing praises to thy name O thou most Highest Paraphrase 2. This is matter of infinite joy and transporting delight unto me without the least reflection on my self who am meer nothing to magnifie thy sublime and most powerful Majesty and attribute all my successes unto thee 3. When mine enemies are turned back they shall fall and perish at thy presence Paraphrase 3. By thee are our enemies put to flight and flying they meet with gall-traps in their way and so are lamed overtaken and killed in the pursuit This befell the Philistims on the discomfiture of their proud Champion 1 Sam. xvii 51 52. And to thee only is it to be ascrib'd 't is thy Majesty that hath done the whole work intirely for us thou foughtest against them and thereby they were thus worsted and put to flight and destroyed 4. For thou hast maintained my right and my cause thou sattest in the Throne judging right Paraphrase 4. When in the duel between that Champion and me and so in many other battels with my Enemies the cause was committed to thy sacred judgment thou wert pleased to take my part to defend me and to judge on my side and with perfect justice to plead and decide the controversie betwixt us give the victory to thy servant 5. Thou hast rebuked the heathen thou hast destroyed the wicked thou hast put out their name for ever and ever Paraphrase 5. By the death of the impious profane Goliah the Philistims Champion thou hast put their whole host to flight and made this victory a foundation of utter extirpation to that Nation of the Philistims 6. O thou enemy destructions are come to a perpetual end and thou hast destroyed Cities the memorial is perished with them Paraphrase 6. They are now finally destroyed their Cities rased to the ground and unless it be in the stories of their ruine no remainders of them discernable and all this must be attributed to thee O Lord. 7. But the Lord shall indure for ever he hath prepared his throne for judgment Paraphrase 7. A signal evidence of thy power and immutability of thy sitting in heaven as on a Throne or Tribunal of judicature 8. And he shall judge the world in righteousness he shall minister judgment to the people in uprightness Paraphrase 8. From whence thou shalt from time to time dispense and administer and dispose of all things here below with all exact justice and uprightness 9. The Lord also will be a sure refuge for the oppressed in times of trouble Paraphrase 9. And this as to the punishing of the proud obdurate oppressor so to the seasonable support of all that are not able to relieve themselves when their tribulations and so their exigences are greatest then have they in thee a sure sanctuary to which they may opportunely resort and be confident to receive relief from thee 10. And they that know thy name will put their trust in thee for thou Lord hast not forsaken them that seek thee Paraphrase 10. And accordingly all that know any thing of Religion that have either learnt from others or experimented in themselves these thy faithful all-righteous dispensations in the oeconomy of the World those glories of thine resulting from the conjuncture of all thy attributes of power and justice and wisdom and mercy c. will thereby be firmly grounded in their trusts and reliances on thee without applying themselves to any of the sinful aids and policies of the World for succour laying this up for an anchor of hope that God never forsook or failed any pious man in his distress that by prayer and faith made his humble and constant applications to him 11. Sing praises to the Lord which dwelleth in Sion declare among the people his doings Paraphrase 11. Let us therefore all joyn in magnifying the power and mercy of God and to that end assemble to the Sanctuary where he is pleased to presentiate himself giving all men knowledge of the wonderful acts he hath wrought for us 12. When he maketh inquisition for blood he remembreth them he forgetteth not the cry of the humble Paraphrase 12. The Blood of humble pious helpless men that is shed by oppressors hath a cry that goes up to heaven Gen. 4.19 and is most pretious with God he will never suffer it to go unpunisht but will act severe revenges for it pursue and find out the guilty persons and pour his plagues upon them 13. Have mercy upon me O Lord consider my trouble which I suffer of them that hate me thou that liftest me up from the gates of death Paraphrase 13. On these grounds I continue to
by way of Ellipsis to be supplied by addition of some verbe is or abideth for ever 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall sit which they paraphrase his habitation in the highest heavens 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath prepared his throne or tribunal for justice The two former of these the LXXII confound and put into one and so the Syriack and Latine and Arabick and Aethiopick after them but the more distinct reading which the Chaldee follows is most literal and full and with reason to be preferred V. 14. Daughter of Sion The word daughter applyed to a city or nation signifies the people or inhabitants of it the city being as it were the parent from whence they spring and accordingly the Chaldee here expresses it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assembly of Sion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregavit V. 20. In fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law-giver and so the Syriack and vulgar and Aethiopick follow them and the Arabick with a little change a doctor or teacher of the Law probably referring to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a doctor or teacher coming regularly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 docuit The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timuit And so between these the generality of interpreters is divided If the former be accepted the sence will well bear it thus Set them a teacher an instructer that as it follows they may know themselves to be but men learn humility and piety by this means and Gods judgments or punishments may be this teacher as 1 Tim. 1.20 delivering to Satan to be buffeted and afflicted by him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be taught not to blaspheme If it be the second then 't is Put them in fear i. e. bring them to the acknowledgment and fear of thee and that by thy punishments also But 't is sure the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to its punctation here signifies a Razor so Judg. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a razor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Chaldee shall not come upon his head and 1 Sam. 1.11 in like manner Now this in the Prophetick style is frequently used for the execution of Gods vengeance See Is 7.20 The Lord shall shave with a razor that is hired even the King of Assyria and Ezek. 5.1 take thee a barbers razor thereby to signifie Gods judgments upon Jerusalem And this and nothing but this is the importance of the word thus pointed and then it will fitly be rendred in prophetick dialect set them or thou wilt set them a razor bring some sharp punishment upon them that so they may know themselves to be but men The Tenth PSALM The Tenth is a Psalm of Davids joyned by the LXXII to Psalm ix but in the Hebrew divided from it and it is a complaint made to God of the riotous oppressions of wicked men and an humble relyance on him for his repressing them 1. WHy standest thou afar off O Lord why hidest thou thy self in times of trouble Paraphrase 1. O thou all-seeing Lord thou art sometimes pleased to withdraw thy self a while from the aid of suppliants and in times of the greatest streights which are the fittest opportunities to suspend thy interpositions and permit oppressors to prosper and we silly creatures are often posed thereby discern not the causes which move thy wisdom to it 2. The wicked in his pride doth persecute the poor Let them be taken in the devices which they have imagined Paraphrase 2. That wicked men should make use of their worldly power to injure and beat down those that are not able to resist is nothing strange their pride incites them to it But it is thy property to resist the proud and defend the needy and to bring ruine on godless men by the same means by which they designed it to others Be thou now pleased thus to reveal thy self 3. For the wicked boasteth of his hearts desire and blesseth the covetous whom God abhorreth Paraphrase 3. For 't is to the great dishonour of thy Name that the wicked is thus permitted to prosper in his designs he boasteth and placeth a pride in it that without any check he can do what he please And so the covetous designer that for the inriching himself oppresses and injures others either perswades himself that God sees not at all or that he meddles not with the Government of the World or else makes God an accessary and favourable to it every of which is indeed an horrible blasphemy and must needs provoke him exceedingly 4. The wicked through the pride of his countenance will not seek after God God is not in all his thoughts Paraphrase 4. For thus the impious atheistical worlding resolves within himself that all his designs are so subtilly and closely managed so politickly laid and secretly wrought that no God in heaven shall ever be able to discover them much less to frustrate or punish them 5. His ways are always grievous thy judgments are far above out of his sight as for all his enemies he puffeth at them Paraphrase 5. He pursues his own wicked courses very constantly and industriously As for Gods laws or the judgments due from him to sinners he never considers or lays them to heart and so being confident of his own wit and strength and setting all his thoughts on the mischieving his opposers and never dreaming of any check from any he despiseth and contemns them all 6. He hath said in his heart I shall not be moved for I shall never be in adversity Paraphrase 6. And resolves in his own thoughts that he will never give over his oppressive and wicked ways upon any apprehension or fear whether of God or man 7. His mouth is full of cursing and deceit and frauds under his tongue is mischief and vanity Paraphrase 7. On this account he makes no scruple to take and break oaths to imprecate all curses on himself for the confirming of that which is most false and so he may cheat and injure others cares not what maledictions he calls down upon himself and thus is he always employed His tongue serves him for no other use but to oppress and defraud others 8. He sitteth in the lurking places of the villages in the secret places doth he murther the innocent his eyes are privily set against the poor Paraphrase 8. And all advantages he makes use of to catch and kill he is always upon some secret design of rapine and blood and innocent poor men that never provoked him or were his enemies are the special persons at whom his treachery is directed 9. He lieth in wait secretly as a Lion in his den he lieth in wait to catch the poor he doth catch
at length shew forth his power and just vengeance the prayers and sighs of the injured and the loud cry of his proud vaunting oppressors impieties will excite and raise up the Lord of hosts to the rescue of the one and infliction of vengeance on the other Those that cry to him and relye on him he will certainly hear and relieve effectually or he that scorns his all-seeing eye and just providence shall be scorned and rebuked by him 6. The words of the Lord are pure words as silver tried in a furnace of earth purified seven times Paraphrase 6. This God hath promised and then there can be no doubt of his fidelity in performing it The silver that is most perfectly refined is not freer from dross than his words from all mixture of deceit He cannot lie nor will he ever fail those that relie and trust on him 7. Thou shalt keep them O Lord thou shalt preserve them from this generation for ever Paraphrase 7. He will undoubtedly perform his promise keep his word inviolable and so I am confident support and defend every godly person from this sort of wicked Atheists how often or how confidently soever they shall rise up against him 8. The wicked walk on every side when the vilest men are exalted Paraphrase 8. And it shall be matter of observation and withall of astonishment to wicked men to be witnesses of this act of Gods justice to see those whom they most extremely vilified to be now exalted by him and made evidences and instances of his Governing the World and taking special care of those that depend on him how vile and abject soever they are in the eyes of men Annotations on Psalm XII V. 5. Puffeth Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is question'd whether it be the right reading or no for all the antient interpreters read it in the first person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII fiducialiter agam saith the Latine and I will testifie saith the Chaldee and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will work salvation openly say the Syriack And so all these suppose it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will as in the antecedents the Lord saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will rise and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will set whereas our English Translation that read and render it in the third person do 1. suppose a very unusual ellipsis to be supplied with no less than three words from him that and 2. apply the following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 binâ— in the singular to the poor and needy both which are in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so cannot accord with it If we shall take it in the first person then for the nature of the word it is acknowledged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieâ— two things 1. flâ—vit sufflavit to blow and puffe and so to scorn or despise and 2. by a metaphor to speak boldly freely confidently as sometimes also 't is simply to speak This latter notion some of the antient interpreters follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII and fiducialiter agam in eo the Latine I will speak or deal boldly with him and the Chaldee with some change I will testifie evil against the wicked the Syriack as was said and Arabick express it by addition only of palam openly to the precedent phrase I will work salvation openly In either of these rendrings the sense will not be amiss either I will speak freely to him i. e. to the unjust Atheistical oppressor mention'd in the former part of the Psalm or I will puffe at him If the former should be it then speaking freely to him must signifie rebuking of him and that as an act of Gods vindicative justice which he now promises to execute upon the oppressor when at the same time he will redeem the oppressed if the latter then puffing at him is contemning or scorning his proud language foregoing And with either of these accord the consequents The words of the Lord are pure words i. e. his promises of deliverance to the poor by rebuking or contemning the oppressor are very faithful such as he will undoubtedly perform Thus much on supposition that the word were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first person But if we leave this conjecture and retein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the third person and render it he shall rebuke him or in the first notion he shall puff at him as 't was Psal 10.5 i. e. scorn or contemn him then still this will return to the same if it be so understood as to belong to God and so it may if it be in construction connected with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord will say thus The Lord will say I will arise and set them in safety he will puffe at him contemn and scorn or rebuke him But it may also be in the third person and yet not be referred to the Lord but perhaps to the immediate antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation or deliverance thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will set him in safety or give or work Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It shall speak or speak aloud to him so as Hab. 2.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall speak at the end i. e. shall give him the effect and shew him the accomplishment of my promise This perhaps the antient interpreters saw but only thought it more perspicuous and intelligible to render it not literally in the third but by way of Paraphrase in the first person especially the Syriack whose rendring I will work Salvation openly comes perfectly home to it And to this fitly connects v. 6. The words of the Lord c. V. 7. Shalt keep them 'T is not ordinarily observed to what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers That 't is a connotation of the whether persons or things in the plural that God will keep there is no doubt and 't is ordinarily applyed to the persons The Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us and so the Latine and Arabick and Aethiopick the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them and so our English them both there and in the next words where yet it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt keep him in the singular But that which removes all difficulty is to understand the them of the words of the Lord in the praecedent verse so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep is to observe and performe whether statutes or promises as ordinarily 't is used And then the him following will certainly be the godly or just man to whom those words or promises are made And this may be resolved on to be the meaning of the verse Thou O Lord shalt keep or perform those words thou shalt perserve the just man from The Jewish Arabick translator takes a great
paying a feigned obedience to me 45. The strangers shall fade away and be afraid out of their close places Paraphrase 45. And these living in a languishing condition of fear and dread keeping close not daring to appear abroad for the terror that thy signal presence with me hath brought upon them 46. The Lord liveth and blessed be my rock and let the God of my salvation be exalted Paraphrase 46. Blessed and exalted be the name of the living Lord which hath given me strength and rescued me from all my distresses 47. It is God that avengeth me and subdueth the people under me Paraphrase 47. All this work of execution on mine enemies and of subduing them under me is to be attributed to him only 48. He delivereth me from mine enemies yea thou liftest me up above those that rise up against me thou hast delivered me from the violent man Paraphrase 48. To him therefore I desire to acknowledge both my rescue and my victory over all the forces that have been raised against me 49. Therefore will I give thanks unto thee O Lord among the heathen and sing praises unto thy name Paraphrase 49. And for this will I laud and magnifie thy holy name among all the people of the world And this shall be the sum of my lauds 50. Great deliverance giveth he to his King and sheweth mercy to his Anointed to David and to his seed for evermore Paraphrase 50. O thou which hast wrought these wonderful deliverances for him whom thou hast set up on the Throne which hast exalted me to this dignity and since incompast me with thy signal favour and mercy and wilt perpetuate the same to all my posterity that shall succeed me in the regal power if they continue to adhere faithfully to thee and wilt at length shew forth thy power and mercy in a most illustrious manner in the Messias the son of David whose Kingdom shall never have end To thee be all honor and glory and praise to all eternity Annotations oâ— Psalm XVIII V. 1. Rock Though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie a rock and so is used and rendred 〈◊〉 rock in most places yet by Synecdocâ— it sometimes signifies a tower or fort 2 King 14. â— because such are commonly for security built on rocks or hills and by Metaphore also any 〈◊〉 to which any whether Man or Beast is wont to resort because as Psal 104.18 is affirmed to rocks and hills they are wont to fly from approaching dangers Thus Psalâ— 42.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my rock is by the Chaldee rend◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my hope by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my 〈◊〉 â—er So when Isa 31.1 Israel is reproved for goiâ— down to Aegypt for help as to a refuge it is said â— 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render his rock or strong hold it mu◠〈◊〉 his refuge or those to whom he went down for help shall pass away for fear This therefore 〈◊〉 the fittest rendring of the word in this place the primitive notion of rock being after 〈…〉 which signifies that exaâ— and the â—dochâ— notion for a fort or 〈…〉 â—he verâ—â—ext wo◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my tower 〈…〉 and to that 〈◊〉 Chaldee agree who 〈…〉 it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my for◠〈…〉 or strong hold for 〈◊〉 the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my firmament and 〈◊〉 the Latine as Psal â—0 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength Apollinarius hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same sense the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my confidence or my hope All which are meant to signifie the Metaphorical and not Original notion of it V. 3. Worthy to be praised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies laudatum praised and so it is rendred both by the Interlinear and Castellio but the meaning of it will be best resolved on by the antient Interpreters that have not followed the phrase so literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII praysing I will call upon the Lord not reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some suppose but thus choosing to express the sense and so the Latine laudaus invocaâ—o the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a song or hyâ— I pour out prayers Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praising thee with prayers or joyning my praises and reâ— my doxologies and litanies together But the Arabick more expresly I will praise the Lord and call upon him and R. Tanchum I will call upon him and seek him with celebration and praise And this without question is the meaning of the Poetick phrase I will call on him being praised i. e. I will first praise then call upon him praise him for his past mercies and then petition for fresh the uniting of these two being the condition on which they may hope for deliverance from God A like phrase we have in Latine Laudatum dimisit he dismist him being praised i. e. first praised him then sent him away and many the like V. 5. Sorrows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things a cord and a pang of a womans travaile and which it signifies must be resolved still by the context 1. Heâ— where 't is joyned with incompassing it is most fitly to be understood in the foâ—er senses because ropes or cordes are proper for that tuâ— as for holding and keeping in when they are 〈◊〉 And thus I conceive it most proper to be renâ—d in the next verse where it is joyned with â—ar as 〈◊〉 which cords very well agree see Psalâ— 140. ◠〈◊〉 proud laid a snare for me and coâ— but pâ—gs 〈◊〉 â—vail do not The Chaldee indeed paraphrase it in that other sense of pangs distress hath compast not as a woman in travail which hath not strength to bring fâ— and is in danger to dye and the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the panâ— of death But it is usual for them thus to do when the same Hebrew signifies 〈◊〉 Greek words to take one of them for the 〈◊〉 and according 〈◊〉 from them taken by St. Luke 〈◊〉 2.24 〈…〉 â—ntion of loosing and 〈◊〉 hol◠〈…〉 restrein it to the other 〈◊〉 of 〈…〉 paâ—gs see Annot. â—on Act. ◠〈…〉 reads 〈◊〉 â—re and the 〈…〉 Cords And in the next verse the Chaldee 〈◊〉 the same word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a troupe 〈…〉 which may well be the meaning of the â—tive eâ—pression for a company which we call 〈◊〉 â—â—nd of souldiers much more an army incompass 〈◊〉 girâ— in as cords do and the Syriack there exâ—ly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cords of scheol beâ—ged me and so the margin of our English and therefore in all reason it must be so also in this 〈◊〉 V. 9. Come down This whole passage of 9. verses from v. 7. to 15. is but a Poetical descriptâ— of Gods executing vengeance on Davids 〈◊〉 And as in the New Testament Christs vengeance on his Crucifierâ— the Jews is frequently called the coming
vicissitude of days and nights caused by the constant certain motions of those heavenly bodies do continually preach and instruct men in the glories of the creator of heaven and earth 3. There is no speech nor language where their voice is not heard Paraphrase 3. They are not furnisht with language or words or an articulate intelligible voice as we men are 4. Their line is gone out through all the earth and their words to the end of the world In them hath he set a tabernacle for the Sun Paraphrase 4. Yet have they ways to express themselves to make known to all the men in the world Gentiles as well as Jews the wonderful power and goodness and providence of God In the midst of them in an eminent and principal place is assigned a royal mansion for the Sun in which he moves constantly and by his motion inlivens and rejoyceth all that see him Wheresoever he comes he hath the day-Star and a streaming of light going before him as the torch-bearers before a Bridegroom when he comes out of his Bride-chamber and in his circuit he visits all the corners of the earth and drives on alacriously like a mighty invincible champion in a perpetual course or race He begins in one extreme point of the heavens and marcheth on through every part till he comes back to the very same point again and so in some part of his course or other takes in every climate of this lower World of ours there is no corner which doth not partake of the light and warmth he brings with him And in all this is there a farther mystical representation of the Gospel of Christ that Sun of righteousness with his Baptist before him to light him into the world whither when he is come he sends out his Apostles to preach the Gospel to all the dark heathen corners over all the earth and by so doing diffuseth his light and warmth the knowledge of his will and strength and grace in some measure to perform it and withall pardon and refreshment to all that do not love darkness more than light and so wilfully refuse to be inlightned by him 5. Which is as a bridegroom coming out of his chamber and rejoyceth as a strong man to run a race 6. His going forth is from the end of heaven and his circuit unto the ends of it and there is nothing hid from the heat of it 7. The Law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple Paraphrase 7. And as Gods glories are visible in the creation and wise and gracious disposal of the heavens c. so above all in his giving us such a guide and director of life as is the law and revelation of his will unto us A law made up of such excellent praecepts that it most eminently conduceth to the satisfying and refreshing the making all men happy that obey it It prescribes us an universal adherence and dependence on God and so is proper to repair and refresh our hungry souls which being fallen off from God by sin into a most doleful state have no other means of recovery or refection but this manna from heaven this spiritual food of ours 2. It is constant and in every part agreeable to it self and consequently is a means to settle and establish and confirm him that is most unsteady and seducible and carried away with every deceit of sin 8. The statutes of the Lord are right rejoycing the heart the commandment of the Lord is pure inlightening the eyes Paraphrase 8. As for the particular precepts and commandments thereof they are made up of perfect justice and equity so agreeable to our own reason and the souls with which we are created that the performance of them is matter of the greatest present delight and joy to a rational man Gods commands are our spiritual food and the obeying them is refection and nourishment to the soul the original of all spiritual strength and vigor to it 9. The fear of the Lord is clean induring for ever the judgments of the Lord are true and righteous altogether Paraphrase 9. The dread of offending God keeps the man from all impure mixtures suffers not any worldly or carnal aim to have admission with him and this and nothing but this will hold out in time of temptation and consequently yield him a reward from God in another world As for the things wherein our obedience is expected by God they are in themselves most just and equitable fittest to be done by us if they were not commanded nor should ever be rewarded in us and so are acknowledged by all wise men and cannot chuse but be discerned by us to be so if we seriously weigh them and practice them 10. More to be desired are they than gold yea than much fine gold sweater also than honey and the honey-comb Paraphrase 10. And indeed when we come to make that trial of them to know their true value by practice and experiences and not to judge them by those appearances and colours that the world hath of them and such as consider them at a distance and so think them rugged and melancholy we shall find them much more priseable than the greatest wealth in the world all that amass'd together cannot yield us any true contentment or satisfaction much more delicious and pleasurable than the richest and choicest sensualities that are most eagerly pursued and gustfully injoyed by us 11. Moreover by them is thy servant warned and in keeping of them there is great reward Paraphrase 11. All the splendor and greatness and flourishing condition that I injoy at this time or ever expect in this or in another world I hold only by this tenure as long as I keep my self close to the commands of God For thus hath God pleased in his infinite goodness to deal with us he gives us most excellent precepts commanding us to do those things which are of all others most agreeable to our natures and so most valuable and pleasurable to us v. 10. and then upon our obedience to this most gracious yoak heaps all the richest rewards upon us Godliness having besides its own sweetness the promises of this life and of that which is to come 12. Who can understand his errours cleanse thou me from secret faults Paraphrase 12. But alas how imperfect hath my obedience been How many times have I transgrest these holy commands of thine Many many times which I am not now able to enumerate many which I did not observe at the time sins of ignorance and frailty no man is able to number and particularly to confess to thee O be thou pleased to seal to my soul thy free pardon and forgiveness for all these 13. Keep back thy servant also from presumptuous sins let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression Paraphrase 13. As
Joseph and Benjamin to bless the people on the one and Reuben Gad Dan Asher Zabulon and Napthali on the other to curse six on one side and six on to'ther And being thus found so long before and so long after this time 't is the less to be doubted but it was practised now at the bringing of the Ark to Sion To which purpose 't is farther to be observed from Psal 48. written for the removal of the Arke and beginning with the solemn form Let God arise c. prescribed in the law for that occasion Num. 10.36 that the manner of this Procession is thus described v. 24. They see thy goings O God the goings of my God and King in the Sanctuary The singers went before the players on Instruments followed after amongst them were the Damsels playing upon the timbrels One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 company or chorus of vocall Musick went before the Ark the other of Instrumental of all kinds followed it Whereon it follows Bless ye the Lord in the Congregations in the plural these two companies And then it cannot be improbable that as Neh. 12.40 So stood the two companies in the house of the Lord so here at the entry of the Ark into Sion these two chori should be drawn up at the gates on each side of it and so stand and the first be supposed to begin with the three first verses of this Psalm The earth is the Lords c. Who shall ascend c. to which the other answered in the three following He that hath clean hands c. Then the first resuming their turn in the seventh verse Lift up your heads c. the other answered in part of the eighth Who is the King of glory then the former answering The Lord strong and mighty the Lord mighty in battel The other resumes again Lift up your heads c. And then the first asking the question Who is c. the second concludes The Lord of hosts he is the King of Glory The Twenty Fifth PSALM A Psalm of David Paraphrase The Twenty Fifth Psalm composed by David in some time of distress is a divine mixture of Prayer for pardon of sin and deliverance from evil and also of meditation of Gods gracious dealings with his servants 1. Unto thee O Lord do I lift up my soul Paraphrase 1. O Lord I have none but thee to whom to address my prayers in times of distress to thee therefore I come with the tribute of an humble heart the offering of a devout soul be thou pleased to accept it from me 2. O my God I trust in thee let me not be ashamed let not mine enemies triumph over me Paraphrase 2. In thee O my gracious God do I repose all my confidence O let me not be left destitute or forsaken by thee let not my adversaries have occasion to rejoyce and deride me as one that have been disappointed or frustrated in my dependences on thee 3. Yea let none that wait on thee be ashamed let them be ashamed that transgress without cause Paraphrase 3. Yea let all those that rely and depend on thee be constantly owned by thee let not any man that hath reposed his whole trust in thee find himself disappointed Let that be the fate of treacherous perfidious persons those that rely on their own ungodly policies let them miscarry and be disappointed of their hopes and so appear ridiculous among men The only way that may most probably work reformation in them Psal 83.16 4. Shew me thy wayes O Lord teach me thy paths Paraphrase 4. O Lord be thou pleased by thy special grace to direct me in the performance of all that may be acceptable in thy sight 5. Lead me in thy truth and teach me for thou art the God of my salvation on thee do I wait all the day Paraphrase 5. Preserve me from all straying and wandring out of the right way On thee I depend for this and every minute look up to thee for the directions and support of thy good spirit 6. Remember O Lord thy tender mercies and thy loving kindness for they have been ever of old Paraphrase 6. Lord thou hast allwayes abounded to thy servants in compassion and bounty relieved the distrest and plentifully supplyed all wants to those that have addrest their prayers to thee Be thou pleased at this time thus in mercy to deal with me 7. Remember not the sins of my youth nor my transgressions According to thy mercy remember me for thy goodness sake O Lord. Paraphrase 7. Lord the sins of my younger dayes are many the breaches innumerable wherewith I have ignorantly or foolishly for want of knowledge or consideration offended against thee Lay them not I beseech thee to my charge but of thine own free mercy and compassion to a wretched sinner be thou pleased to be reconciled to me O Lord. 8. Good and upright is the Lord therefore will he teach sinners in the way Paraphrase 8. It is an act of the great purity and justice and rectitude of God to direct and assist toward the wayes of virtue all those that are by error and weakness fallen away and departed from it and timely to reduce them to good life 9. The meek will he guide in judgment and the meek will he teach his way Paraphrase 9. Those that are truly humbled before him for their sins and failings and de voutly address to him for pardon and grace he will never fall to allow them his assistance and direction in the wayes of virtue 10. All the paths of the Lord are mercy and truth unto such as keep his Covenant and his testimonies Paraphrase 10. God will never fail either in mercy or fidelity any man that walks diligently and industriously in obedience to him The pardon and the grace that he hath promised to such the pardon of all their frailties and the donation of sufficient strength to support their weakness shall never fall to be performed to them that remain thus faithful to him 11. For thy names sake O Lord pardon my iniquity for it is great Paraphrase 11. I have many wayes greatly sinned against thee and have no ground of hope for mercy but only from thy free abundant pardon which I know exceedeth my sins and for which I am the more abundantly qualified by how much my state is more sadly miserable without the interposition of this mercy On that only account therefore of thy free pardon to the greatest so they be truly penitent sinners I beseech thee to be reconciled unto me who unfeignedly repent and return to thee 12. What man is he that feareth the Lord Him shall he teach in the way that he shall chuse Paraphrase 12. Where the fear of God is planted truly in the heart there God will not fall of his directions and illuminations but will certainly afford him knowledge what will be acceptable in his fight 13. His soul shall dwell at ease and his seed shall inherit
must be acknowledged to have some obscurity in them V. 16. Desolate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anus one oft used for unigenitus an onely son doth also signifie a solitary and desolate person so Psal 68.6 God setteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the solitary in families i. e. gives them children that had none So Psal 22.20 deliver my soul from the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my onely one i. e. my soul which is now left destitute from the power of the dog and so here as must be concluded from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afflicted which is added to it Yet have the LXXII rendred it in the other signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely-begotten and so the Arabick onely son But the Latine more to the letter unicus pauper sum ego I am alone and poor V. 21. Integrity For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 integrity and uprightess in the abstract and singular the LXXII read in the concret◠and the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the innocent and right and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep or preserve is by them rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stuck or adhered to me as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colligavit to be bound up in league with any But the Chaldee render it clearly Perfectness and uprightness shall preserve me And thus also 't is capable of two sences one in relation to himself the other to God If it refer to David himself then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will best be rendred simplicity that ingredient in Jacobs character as that is somewhat inferior to goodness which v. 8. is joyned with uprightness and both spoken of God besides whom none is good in that sense as Christ saith But it may not unfitly refer to God and then it will signifie perfectness in the highest degree and as that denotes the greatest goodness and mercy as when Christ saith be you perfect as your Father in heaven is perfect Mat. 5.48 't is Luk. 6.36 be ye merciful as your heavenly Father is merciful and then as Psal 23.6 we have Surely goodness and mercy shall follow me all the days of my life referring questionless to Gods goodness c. so here it may well be Perfectness and uprightness i. e. Gods perfectness and uprightness his mercy in promising his fidelity in performing shall preserve me The Twenty Sixth PSALM A Psalm of David Paraphrase The Twenty Sixth Psam was composed by David as an appeal to God to vindicate his integrity and deliver him from his enemies 1. Judge me O Lord for I have walked in mine integrity I have trusted also in the Lord therefore I shall not slide Paraphrase 1. To thee O Lord I appeal for patronage and relief and to qualifie my self for so great a dignity am able only to say this for my self 1. That I have not injured them that invade me nor by any other wilful prevarication from my duty forfeited thy protection 2. That I have constantly and immutably reposed my full trust and dependance on thee my only helper 2. Examine me O Lord and prove me try my reins and my heart Paraphrase 2. For these two I humbly offer my self to thy divine most exact inspection and examination even of my most inward thoughts and if thou seest good to thy casting me even into the furnace of affliction for the approving my sincerity herein 3. For thy loving-kindness is before mine eyes and I have walked in thy truth Paraphrase 3. What ever thy trials are this thou wilt certainly find that I have never failed to meditate on delight in and repose all my trust in thy mercies and that I have sincerely performed obedience to all thy commandments 4. I have not sat with vain persons neither will I go in with dissemblers Paraphrase 4. My conversation hath not been tainted with the evil examples of the world I have not been guilty either of falseness or treachery or any manner of base unworthy dealing 5. I have hated the congregation of evil doers and will not sit with the wicked Paraphrase 5. On the contrary I have detested and abhorred all assemblies of those that design such things and constantly eschewed entring into any of their consultations 6. I will wash mine hands in innocency so will I compass thine altar O Lord. Paraphrase 6. I have indeavoured daily so to prefere my thoughts and actions from all impurity that I might be duly qualified to offer my oblations to thee with confidence to be accepted of thee 7. That I may publish with the voice of thanksgiving and tell of all thy wondrous works Paraphrase 7. To proclaim to all men in the solemnest manner thy abundant rich mercies to those that keep close to thee 8. Lord I have loved the habitation of thy house and the place where thine honour dwelleth Paraphrase 8. O what a pleasure hath it alwayes been to me to come and offer up my prayers before the Ark the place where thou art graciously pleased to presentiate and exhibite thy self 9. Gather not my soul with sinners nor my life with bloody Men. Paraphrase 9. This I hope may be ground of assurance to me that thou wilt not deal with me as with wicked and bloody men that thou wilt not permit me to fall under their fate to perish as they do 10. In whose hand is mischief and their right hand is full of bribes Paraphrase 10. Who design and consult and contrive nothing but injustice and spare no liberalities that may be useful toward that end 11. But as for me I will walk in mine integrity Redeem me and be merciful unto me Paraphrase 11. Out of such mens power and malice be thou pleased to rescue me who have never yet forfeited mine integrity 12. My foot standeth in an even place in the congregation will I bless the Lord. Paraphrase 12. I am constant and steady in my adherence and relyance on thee thou I know wilt support me and I will make my most solemn acknowledgments of it to thee Or And now what have I to do but to offer sacrifice to thee and bless and praise thee for ever in the publick assembly Annotations on Psalm XXVI V. 1. Slide The only difficulty in this verse is in what sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken The verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to trip to totter to be shaken or moved to be ready to fall inconstant or not able to stand And it may be applyed either to the subject matter of his hope that he shall not be cast down by his enemies forsaken by God and that look't on as a reward of his hope and so our English understands it and accordingly infers it with the illative therefore Or else it may be applyed to the hope it self or David hoping and then it signifies the constancy of his unshaken hope that
in the next verse publishing and telling of all his wondrous works in order to which going about the Altar was adapted praising of God or praying to him In reference to this custom of the Priests going about the Altar it is that the LXXII Psal 27.6 have these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I compast and sacrificed in his Tabernacle a sacrifice of shouting and the Arabick reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walk about to perambulate rendred by the Latine lustravi so compassing as in a lustration The truth is the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place signifies round about me and so is most rightly rendered by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they seem rather to have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I compassed Yet is that mis-rendering of theirs founded in this custome of the Priests going round the Altar in time of his oblation And then it being this custom of the Priests washing before his officiating from whence came the custom of the peoples washing before Prayers the whole verse must thus be understood with reference to the Priests practice who first washt his hands and then offered sacrifice and in offering encompast the Altar In proportion whereto David willing to express his coming with a pure heart to pray to God doth it by this similitude of a Priest that as a Priest washes his hands and then offers oblation so had he constantly joyned purity and devotion together which still belong to the two things mentioned v. 1. and again v. 3. as the qualifications to fit him for Gods patronage The washing hands in innocency being perfectly all one with walking innocently v. 1. walking in thy truth v. 3. as his Compassing Gods Altar i. e. offering up his prayer in a pious hope and reliance on God is equivalent with trusting in him v. 1. and having Gods loving-kindness before his eyes v. 3. And so still the decorum is observed throughout the Psalm and concludes it again But as for me I will walk innocently v. 11. there is the former My foot standeth in an even place v. 12. and so steady firm to signifie the stability of his hope there is the latter V. 8. Habitation The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitation from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dwell is here by the LXXII rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comliness misreading it as some think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by inverting the letters In another place they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cloud Zach. 2.13 as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that so signifies But ◠Sam. 2.29 they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eye as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculus And so probably they took it here the eye signifying also the aspect wherein consists the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or comeliness of any living thing The Syriack here render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministery but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitation The only question can be whether by habitation of thy house be meant Davids inhabiting Gods house as Psal 27.4 One thing have I desired that I may dwell in the house of the Lord or Gods inhabiting it himself And the latter seems most agreeable so as the habitation of thy house be the house which thou inhabitest or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by apposition thy habitation-house as we use in English a mansion-house i. e. a place for daily habitation such as the Temple or Tabernacle was to God having promised to be continually present there Answerable to which is the latter phrase in the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of the Tabernacle of thy glory so 't is literally to be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernacle from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitavit and so the Chaldee reads and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of the Tabernacle of thy glory by glory as formerly meaning the Ark which was placed in the Tabernacle V. 12. In an even place From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectus aequus planus fuit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 planicies a plain or valley So Deut. 3. all the cities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the plain and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then 't is not improbable the word may here be used for the area or atrium the court where the Altar stood and so bear some analogy with the mention of the Altar v. 6. the habitation of thy house c. v. 8. and with the congregation where God is praised in the end of this verse The Twenty Seventh PSALM A Psalm of David Paraphrase The Twenty Seventh Psalm was composed by David in time of his distress wherein placing all his trust and confidence in God he especially expresseth his desire of returning to the participation of Gods publick service 1. The Lord is my light and my salvation whom shall I fear The Lord is the strength of my life of whom shall I be afraid Paraphrase 1. Whatsoever my distresses are I have a God of might who will deliver me out of this dark and forlorn condition will preserve me safe from all the malice of my enemies It were then great folly in me to betray any the least fear or apprehension of the dangers that incompass me 2. When the wicked even mine enemies and my foes came upon me to eat up my flesh they stumbled and fell Paraphrase 2. When ungodly men make their approaches against me very bloodily resolved to devour and destroy me utterly then will God certainly interpose his hand to discomfit and disappoint my sorest enemies and rescue me out of their hands for thus he hither to hath done in my greatest dangers 3. Thought an host should encamp against me my heart shall not fear though war should rise against me in this will I be confident Paraphrase 3. Whatsoever the danger be whether by close siege or by pitcht battail yet have I still my reliance firm in confidence of Gods assistance and relief and that will keep all fear from me 4. One thing have I desired of the Lord that I will seek after that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his Temple Paraphrase 4. There is but one thing that I am much sollicitous for or importunate in my Prayers viz. not that I be setled in my regal throne which he seems not yet to be but that I may have that benefit of peace to partake of Gods publick service in the Assembly and never to be taken off from it to injoy that sweetness and transcendent pleasure and delight of conversing daily and frequently with God and receiving counsel and directions from him in all my doubts The being but for a time deprived of this felicity is indeed matter of some sadness to me from which I daily pray to be released But besides this
I have nothing else to complain of in my present distresses 5. For in the time of trouble he shall hide me in his pavilion in the secret of his Tabernacle shall he hide me he shall set me up upon a rock Paraphrase 5. Were I but returned to the Sanctuary I should look upon it and make use of it as of a refuge of perfect safety to which in any difficulty I might confidently resort and be secured by God as in a tower or fortress 6. And now shall my head be lifted up above mine enemies round about me therefore will I offer in his Tabernacle sacrifices of joy I will sing yea I will sing praises unto the Lord. Paraphrase 6. And as now it is though I am at present withheld from that felicity yet have I confidence that my prayers shall be heard that I shall be delivered from mine enemies power and exalted above them all and afforded all matter of joy and Sacrifices when I do come to Sion and abundant thanksgivings unto God 7. Hear O Lord when I cry with my voice have mercy also upon me and answer me Paraphrase 7. And therefore with this confidence I now offer up my Prayers to thee O Lord for mercy and compassion and gracious returns to all my wants 8. When thou saidst Seek ye my face my heart said unto thee Thy face Lord will I seek Paraphrase 8. Whatsoever supply I lack my heart directs me whither to apply my self by resounding in my ears those gracious words of thine seek ye my face calling all that want any thing to ask it of thee To thee therefore I make my address with thine own words of invitation in my mouth Thy face O Lord will I seek making all my application to thee and to none other 9. Hide not thy face far from me put not thy servant away in anger thou hast been my help leave me not neither forsake me O God of my salvation Paraphrase 9. Lord vouchsafe me thy wonted presence and favourable aspect withdraw all expressions of thy displeasure Thy former continued reliefs have ingaged me to hope for deliverance from none but thee O do not thou leave me for then I shall be utterly destitute 10. When my father and my mother forsake me then the Lord will take me up Paraphrase 10. It is one of thy wonderful works of mercy to provide for those whose parents have exposed and left them helpless the young Ravens Psalm 147.9 And the like I trust thou wilt do for me though all hmane aids should utterly fail me 11. Teach me thy way O Lord and lead me in a plain way because of mine enemies Paraphrase 11. Lord do thou instruct and direct me what course I shall take that mine enemies may have no advantage against me but that I may escape safe out of their hands 12. Deliver me not over unto the will of mine enemies for false witnesses are risen up against me and such as breath out cruelty Paraphrase 12. Permit me not to fall into their power for as they have begun with slander and calumny so will they end if thou do not divert or with-hold them in injustice and rapine 13. I had fainted unless I had believed to see the goodness of the Lord in the land of the living Paraphrase 13. Had I not had a full confidence that I should by Gods great mercy be supported in my distress and restored to those injoyments of rest and peace which God had faithfully promised me Here the Psalmist abruptly but elegantly breaks off the speech 14. Wait on the Lord be of good courage and he shall strengthen thy heart wait I say on the Lord. Paraphrase 14. O my soul do thou patiently expect Gods leasure be not discouraged with thy present evils but arm thy self with constancy and fortitude and never doubt of Gods seasonable reliefs Annotations on Psalm XXVII V. 2. Stumbled Though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in the Praeter tense yet 't is usual in the Prophetick writings that these should be taken in the future tense when the context inclines that way And so here it doth being a profession of his confidence in God that he will deliver him out of his present distresses as both the antecedents v. 1. and consequents v. 3. make evident And accordingly it is most probable that here thus it should be v. 2. and so the Jewish Arab reads they shall stumble and fall and so the learned Castellio renders it si invadant offensuri sunt atque casuri If they invade me they shall stumble and fall Though it be also possible that it may reflect upon his past experiences of Gods mercies as pledges of his future and then it may retain the praeter tense And therefore I deemed it safest to take that in also in the Paraphrase V. 6. Joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices of jubilation are those of the solemn feasts attended not only with the harmony and Musick of the Levites but the Hosannahs and acclamations of the people Hence Jeremy compares the military clamours of the victorious Chaldeans in the Temple to those that were formerly made there in the day of a solemn feast Lam. 2.7 They have made a noise in the house of the Lord as in a day of a solemn feast And this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or joyful sound which they that hear are by David pronounced blessed Psal 89.15 Blessed is the people that know the joyful sound V. 8. My heart For the meaning of this v. 8. little help will be had from the antient Interpreters The Syriack leave out a part of it unrendred and have only thus much My heart saith unto thee and my face shall seek thy countenance The LXXII and after them the Latine Arabick and Aethiopick in stead of Seek ye my face read I have sought thy face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My heart said to thee I have sought thy face thy face Lord will I seek and other copies with some change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. My heart hath said to thee I will seek the Lord my face hath sought thee thy face Lord will I seek But the Chaldee keeps close to the Hebrew only for seek ye reads in the singular seek thou The full meaning of it will easily be gathered by reflecting on Gods mercy and kindness unto men ready to defend them if they will but call to him for his help This is conteined in this supposed speech or command of Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek ye my face thereby inviting all to address their prayers to him This gracious speech of Gods David here meditates upon and on it founds his confidence and in his addresses to Heaven first minds God of this his command or invitation or incouragement to all to seek to him that is the meaning of My soul said to thee seek ye my face laying a
man dead and buried and forgotten by his associates I am lookt on as one irrecoverably lost and am therein resembled to a potters vessel which if broken cannot be made whole again Jer. 18.11 and so as that refuse potsheard cast out as good for nothing 13. For I have heard the slander of many fear was on every side while they took counsel together against me they devised to take away my life Paraphrase 13. Many and those no mean ones I have heard reproaching and taunting me calling me fugitive a lost and undone person hereby indeed expressing their wishes and enterprizes being all risen up in arms against me and jointly resolving to destroy me utterly 14. But I trusted in thee O Lord I said Thou art my God Paraphrase 14. Mean while I reposed my trust in thee O Lord incouraging my self with the meditation of thy mercy and tender care which would certainly secure me 15. My times are in thy hand deliver me from the hand of my enemies and from them that persecute me Paraphrase 15. As for the fittest season of affording me deliverance it must in all reason be referred to thy choice O Lord when thou seest it most opportune be thou pleased to do it for me 16. Make thy face to shine upon thy servant save me for thy mercies sake Paraphrase 16. Restore thy favourable aspect unto me deliver me of thy great kindness and mercy to me 17. Let me not be ashamed O Lord for I have called upon thee let the wicked be ashamed and let them be silent in the grave Paraphrase 17. Lord I have addrest my prayers to thee relied and depended on thee thine honour is concerned and ingaged in my preservation should I be disappointed in my confidence it would redound to thy reproach It is the wicked mans portion to exspect and miss deliverance and so to perish with shame and ignominy 18. Let the lying lips be put to silence which speak grievous things proudly and contemptuously against the righteous Paraphrase 18. 〈◊〉 〈◊〉 it ordinary for the â—â—â—â—â—â—rer to be disappointed in his designs and brought to shame and so for all others that scoff and deride the faithful servants of God and that with the greatest pride and contumely 19. O how great is thy goodness which thou hast laid up for them that fear thee which thou hast wrought for them which trust in thee before the sons of men Paraphrase 19. But as for those that serve thee faithfully and repose their whole trust in thee and so use no other artifices to advantage themselves but those which are perfectly allowable in thy fight there is abundant mercy laid up for them with God his works of deliverance and exaltation are constantly shewed forth to them in a visible and eminent manner 20. Thou shalt hide them in the secret of thy presence from the pride of man thou shalt keep them secretly in a pavilion from the strife of tongues Paraphrase 20. Thy favour and providence over them represented by the Cherubims wings in the Ark is their sure refuge and guard and defence whatsoever contentious proud men can design or threaten against them 21. Blessed be the Lord for he hath shewed me his marvelous kindness in a strong city Paraphrase 21. And thus hath God his Name be ever praised for it given me evidence of his wonderful mercies securing me as in a fortified city from all the attempts of mine enemies 22. For I said in my haste I am cut off from before thine eyes nevertheless thou heardest the voice of my supplications when I cryed unto thee Paraphrase 22. I was once in a great sadness of heart at the time of my flight from Saul and did verily think I should have been destroyed and yet even then upon the addressing my prayers to thee thou immediately deliveredst me out of that danger 23. O love the Lord all ye his Saints for the Lord preserveth the faithful and plentifully rewardeth the proud doer Paraphrase 23. Here is abundant cause for all pious men heartily to love God and admire his goodness and admirable excellencies by considering his constant deliverances afforded to all those that cleave fast to him and not only deliverances but victories all or more than they stand in need of 24. Be of good courage and he shall strengthen your heart all ye that hope in the Lord. Paraphrase 24. And therefore let all that repose their trust in God chearfully proceed and firmly and constantly adhere unto him and never be tempted with any difficulties to fall off or forsake him Annotations on Psal XXXI V. 6. I have hated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have hated which the Chaldee retein in like manner in the first person the LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast hated and so the Latine Syriack c. misreading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second person But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows in the verse seems to be by them most significantly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vain adverbially so as to affect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that observe precedent and not to joyn with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanities for if they be such the additioâ— â—ing will add little to them The sense lies 〈◊〉 that heathen men when any danger or difficulty approacheth them are solemnly wont to apply themselves to auguries and divinations and so to false Gods to receive advice and directions from them but doing so and observing their responses most superstitiously they yet gain nothing at all by it their applications and addresses are in vain return them no manner of profit And these David detests and keeps close to God hopes for no aid but from him And thus the Latine and Arabick understand it also though the Chaldee read paraphrastically works like to vanity and a lye and the Syriack vain worships V. 10. Iniquity From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb is the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin iniquity and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of my iniquity But this the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in poverty and from thence the Syriack and Latine c. as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in poverty or affliction The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies sin so it signifies also the punishment of sin Isai 53.6 11. and so here it seems to signifie so as to connect with grief and sighing precedent and to denote those miseries which his sins had brought upon him The learned Castellio renders it in hoc supplicio in this punishment and that consideration perhaps joyned with the affinity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might move the LXXII c. to render it poverty for that as it is evil is a punishment of sin V. 13. Fear was on every side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to dwell inhabite and with the preposition × from to fear 1 Sam.
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
them descryed to be David so famed for his Victories over them 1 Sam. 21.11 he thought fit to personate a mad-man v. 13. and thereupon was dismist by Achish v. 15. and escaped to the Cave of Adullam c. 22.1 1. I will bless the Lord at all times his praise shall continually be in my mouth 2. My soul shall make her boast in the Lord the humble shall hear thereof and be glad Paraphrase 1 2. I will never cease lauding and magnifying the Name of God I will rejoyce and esteem my self most happy that I have such a Protector to betake my self to in all my distresses and proclaim this to all pious men that depend on his aid that they may rejoyce and give thanks with me saying 3. O magnifie the Lord with me and let us exalt his name together Paraphrase 3. O let us all thus joyn hearts and voices to praise and bless his holy Name 4. I sought the Lord and he heard me and delivered me out of all my fears Paraphrase 4. When I was in my greatest danger discerned by the servants of Achish and brought in to him as his most powerful enemy now fallen into his hands I addrest my prayers to God and he came in to my relief inclined the King to send me out of his house and check his servants for bringing me in to him and by that means I escaped my great danger 5. They looked unto him and were lightened and their faces were not ashamed Paraphrase 5. This dealing of God with David shall be matter of great reviving to all that are at any time in distress who shall from hence take courage and confidence and what ever their condition be apply themselves to God and not fear being disappointed by him For thus shall they encourage one another by Davids example 6. The poor man cryed and the Lord heard him and saved him out of all his troubles Paraphrase 6. Loe there was a man in a state of extreme distress and he betook himself immediately to God in prayer and his prayer was answered with speedy deliverance out of all his streights 7. The Angel of the Lord incampeth round about them that fear him and delivereth them Paraphrase 7. And thus shall it be with all truly pious men such as obediently serve and wait on God they have the promise of his protection and as the instruments thereof of whole hosts of Angels to incompass them and secure them from all approach of dangers 8. O tast and see that the Lord is good blessed is the man that trusteth in him Paraphrase 8. Let any man make the experiment keep close to God in obedience and relyance on him and he shall soon discern that he is a most gracious master and that there is no such assured tenure in or title to all the felicity in the world as this of constant faithful dependance and affiance in him 9. O fear the Lord all ye his Saints for there is no want to them that fear him Paraphrase 9. There is no more prudential politick course for any pious man no greater security from all worldly streights and wants than to adhere to him who is the unexhausted spring of all plenty never taking in any unlawful prohibited aids but preserving an uniform obedience to him 10. The young Lions do lack and suffer hunger but they that seek the Lord shall not want any good thing Paraphrase 10. Such as use themselves to rapine and injustice by that means to secure themselves of wealth have oft that curse of God attending and blasting them and their posterity in this world that from great wealth they come to great want and utter destitution and indeed their very rapacity and covetousness and perpetual insatiate desires of gaining keep them still beggerly and miserable in the midst of their greatest plenty their abundance yields no kind of satisfaction to them On the other side the pious man that keeps him close to God depends on and implores his blessing on his honest indeavours and never admits of any unlawful means either for the getting or preserving of wealth he shall never want that which is best for him in this world and shall have a reserve of all wealth truly satisfactory all manner of felicity hereafter 11. Come ye children hearken to me I will teach you the fear of the Lord. Paraphrase 11. 'T is therefore very well worth the consideration of every one that desires to be advised of his own welfare what rich rewards the pious obedient servants of God is secured of even in this life 12. What man is he that desireth life and loveth many dayes that he may see good Paraphrase 12. If a man would project for the injoying a long life in this world and the greatest tranquility and prosperity and contentation in it 13. Keep thy tongue from evil and thy lips from speaking guile Paraphrase 13. There is not a more probable hopeful ways for the attaining it then to begin with his tongue and restrain that from all contumelious injurious and deceitful speaking which though it be ordinarily designed to the advantage of him that useth it yet most frequently brings mischievous effects the greatest real disadvantages 14. Depart from evil and do good seek peace and insue it Paraphrase 1â— And then to cleanse his actions from all known sin which if continued in must needs be the forfeiting of Gods protection and bring his blasts and curses upon him and so regularly proceed to superstruct all works of piety to God and justice and charity to men particularly to live peaceably with all men to be as industrious in that pursuit as the most malicious person is in pursuing his designs of revenge and withall to be a peace-maker among others 15. The eyes of the Lord are upon the righteous and his ears are open unto their cry Paraphrase 15. And then besides the natural tendency of this method to a quiet and so a prosperous and long life which on the contrary is frequently shortned but constantly disturbed and made miserable by contentions and unpeaceableness there is an assurance of Gods protection and preservation which duly waits over all obedient faithful servants of his to bless and prosper all they undertake and to grant whatsoever they request of him either in kind or in equivalence what they choose to desire for themselves or what he chooses as seeing best for them 16. The face of the Lord is against them that do evil to cut off the remembrance of them from the earth Paraphrase 16. Whereas on the other side Gods displeasure and punishments pursue ungodly men to the utter eradication of them and their posterity 17. The righteous cry and the Lord heareth and delivereth them out of all their troubles Paraphrase 17. Whensoever they implore Gods aid he is ready to answer their request and send them seasonable deliverance 18. The Lord is nigh unto them that are of a broken heart and saveth such as be
frequently exercised with them yet the many that befall the one do him no hurt but work good for him whereas the fewer that befall the wicked perhaps the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one singular affliction of his life is the utter ruine of him V. 22. Shall be desolate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be laid wast or desolate signifies also to be guilty or culpable accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not be desolate which the Chaldee with the Syriack renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not be condemned is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latine non delinquent shall not offend but this certainly after that part of the Hellenists dialect wherein sin signifies sometimes the punishment of sin and accounting guilty is condemning to vengeance The Thirty Fifth PSALM A Psalm of David Paraphrase The Thirty Fifth Psalm is a complaint of Davids against his enemies joyned with an appeal to God and a prayer for his deliverance 1. Plead my cause O Lord with them that strive with me fight against them that fight against me Paraphrase 1. Lord in all the persecutions and assaults that are made upon me be thou pleased to take my part to espouse my cause to contend and fight for me 2. Take hold of shield and buckler and stand up for mine help Paraphrase 2. Let thy protection be my shield and only defensive weapons 3. Draw out also the spear and stop the way against them that persecute me say unto my soul I am thy salvation Paraphrase 3. Thy strength and prospering hand my offensive to meet and discomfit my enemies be thou graciously pleased to assure me of thy help and strength and then I shall not want deliverance 4. Let them be confounded and put to shame that seek after my soul let them be turned back and brought to confusion that devise my hurt Paraphrase 4. Those that design my mischief and my ruine shall I perswade my self undoubtedly be disappointed and put to flight and dissipated 5. Let them be as chaffe before the wind and let the Angel of the Lord chase them Paraphrase 5. They shall be scattered as chaff or dust in the winnowing of corn on an high and open place where the wind comes freely and if no visible strength of mine be able to do it yet the Angels the Ministers of Gods vengeance shall thus deal with them 6. Let their way be dark and slippery and let the Angel of the Lord persecute them Paraphrase 6. Pursuing them to their greatest mischief as those that fly in the dark and tumble into mire and pits in slippery places and so frequently fall and wound themselves in their flight 7. For without cause have they hid for me a net in a pit which without cause they have digged for my soul Paraphrase 7. For without any injury or provocation of mine they have designed mischief and treachery against my life 8. Let destruction come upon him at unawares and let his net that he hath hid catch himself into that very destruction let him fall Paraphrase 8. And accordingly when they little expect it and by ways which they apprehend not destruction shall seize upon them and that by those very means by which they designed to bring it on other men 9. And my soul shall be joyful in the Lord it shall rejoyce in his salvation Paraphrase 9. And this being a signal work of God's delivering me when I am least able to do it my self obligeth me to rejoyce and give thanks to him 10. All my bones shall say Lord who is like unto thee which deliverest the poor from him which is too strong for him yea the poor and the needy from him that spoileth him Paraphrase 10. And every member of my body shall joyn in the acknowledgment of the mercy such as could not have been from any other means and such as is most worthy of a just judge and gracious father and omnipotent God rescuing the weak and impotent from the power of the strong the oppressed and injured from the violent and oppressor 11. False witnesses did rise up they laid to my charge things that I knew not Paraphrase 11. And such indeed was my condition being most falsly accused to Saul 1 Sam. 24.9 of that of which I was most guiltless 12. They rewarded me evil for good to the spoiling of my soul Paraphrase 12. Those whom I had obliged made me this very unkind return desiring to have me put to death 13. But as for me when they were sick my cloathing was sackcloth I humbled my soul with fasting and my prayer returned into my own bosome Paraphrase 13. When any evil befel them I mourned and fasted and prayed earnestly for them And it seems all was cast away frustrate and lost on them my greatest charity abated not their malice my fastings and devotions had no effect on them see Jer. 55.11 returned empty of the deserved success as a gift sent to an uncivil person who instead of grateful acceptance return it back unto the donour These are the only returns I receive from them But my charity shall not lose its reward God will abundantly recompense it to me 14. I behaved my self as though he had been my friend or brother I bowed down heavily as one that mourneth for his mother Paraphrase 14. In all their sufferings I was affected with the same tenderness of compassion as toward a friend or brother or child or parent the relations of the dearest affections 15. But in mine adversity they rejoyced and gathered themselves together yea the very abjects gathered themselves together against me and I knew it not they did tear me and ceased not Paraphrase 15. But when any misfortune befell me they triumphed and scoffed and so in like manner other vile and wicked men never provoked by me in the least degree at all their meetings reviled me and railed at me continually without any the least cause for what they 〈◊〉 16. With hypocritical mockers in feasts they gnashed upon me with their teeth Paraphrase 16. Onely as bussones and flatterers make it their business to please those that give them bread by bringing them false tales of other men jeering and scoffing at them without considering how blameless and guiltless they are whom they deride so have they dealt with me most causelessly yet most contumeliously inveighing against me 17. Lord how long wilt thou look on rescue my soul from their destruction my darling from the Lions Paraphrase 17. Lord be thou pleased at length to interpose thy hand to consider my desolate low estate and the cruelty of mine enemies and relieve me in it or deliver me out of it 18. I will give thee thanks in the great congregation I will praise thee among much people Paraphrase 18. And I shall be eternally obliged to bless and magnifie thy mercies in the solemn assembly 19.
and therefore as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the same origination signifies both a cake and a jeer so those that gibe for a cake may here be thought fit proverbially to express those that scoffe and jeer and reproach causlessly in the former verse and accordingly they are here styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word from which our English knave seems to be deduced It signifies simulatores men that act parts and personate and particularly delators whisperers backbiters and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subsannationum from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irrisit added to it it signifies that sort of delators that do it by way of jeer or derision As for the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which begins the verse it is best rendred cum with as that signifies like them or after the manner of them Impurorum helluonum ritu saith Castellio after the manner of such Another possible notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the learned Mr. Pocock hath suggested to me from the Arabick use of the word for perverse or crooked as if it were mockers of perversness i. e. perverse mockers V. 20. Speak peace In this verse the LXXII have much departed from the Hebrew as now we have it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they speak not peace they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they speak indeed peaceable words to me evidently reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to me for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not which both the Chaldee and Syriack retein though the Latine and Arabick following the LXXII leave it out Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and against the quiet of the land from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quievit which the Chaldee accordingly renders against the righteous of the earth being quiet in the age they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in anger not imsreading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger as some think but taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that notion of anger or commotion as sometimes it is acknowledged to signifie The Latine follow them herein but then add terrae of the earth which makes it probable that so the LXXII also read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that Scribes deceived by the affinity of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last syllable of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chanced to omit it however the Arabick and Aethiopick herein follow them though the Latine do not V. 25. So would we have it the phrase of saying to their souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a token of joy or satisfaction is very ordinary The LXXII have literally rendered it by saying to their soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well well the Chaldee paraphrastically our soul is glad the Syriack our soul is at rest agreeable to that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul take thy rest Luk. 12.19 The cleer meaning of it is their applauding themselves in their doings and the prosperousness thereof rejoycing and triumphing therein The Thirty Sixth PSALM TO the chief Musitian A Psalm of David the servant of the Lord. Paraphrase The Thirty sixth Psalm was composed by David in reflection on himself and his own sincerity and dependance on God in the time of his distress when Saul persecuted him saith the Syriack and the Arabick and it was committed by him to the Praefect of his Musick 1. The transgression of the wicked saith within my heart that there is no fear of God before his eyes Paraphrase 1. The actions of wicked men are such so absolutely contrary to Gods laws and threats and promises to all that we know of God that a man that considers them cannot choose but resolve that either they do not believe at all that there is a God or that they do not really and in earnest fear or care for him 2. For he flattereth himself in his own eyes untill his abominable sin be found out Paraphrase 2. For committing these sins that God sees and hates and abhors and is even ready to punish they think they can put so fair a gloss upon them that God shall not find any fault with them They pretend forsooth that they have done nothing amiss varnishing over the fouler parts of them with some specious colour of pious intentions c. And so impudent they are that they do this flatter God and pretend to Religion even then when their sin is ready to be found out and punished by him 3. The words of his mouth are iniquity and deceit he hath left off to be wise and to do good Paraphrase 3. All their speeches are designed to mischief and cheat others and advance and benefit themselves and for justice or charity they give over all care or study of them being so far from the practice of them that they do not so much as desire to understand what belongs to them 4. He deviseth mischief upon his bed be setteth himself in a way that is not good he abhorreth not evill Paraphrase 4. They plot and study and meditate wayes of wronging other there is nothing so ill that they will not adventure on if it be for their turn they overcome those aversions that even corrupt nature hath to some greater more enormous sins it will go down with them if it seem contributive to their interests 5. Thy mercy O Lord is in the heavens and thy faithfulness reacheth unto the clouds Paraphrase 5. But from all their machinations I have my sure and safe resort to thy goodness and thy fidelity O Lord each of which are infinite and unmeasurable and shall never fall them that are qualified to receive benefit from them 6. Thy righteousness is like the great mountains thy judgments are a great deep O Lord thou preservest man and beast Paraphrase 6. What thou hast once promised shall most certainly be performed thy faithfulness is unmoveable What thou pleasest to have done shall certainly come to pass though by means unfathomable and unsearchable such as no man can give account of Thy over-ruling and wisely disposing providence it is by which all creatures have their being and preservation 7. How excellent is thy loving kindness O God therefore the children of men put their trust under the shadow of thy wings Paraphrase 7. Thy mercy and favour O Lord is of all things in the world most highly valuable and therefore for them that have their hold in it that have not forfeited their tenure in thy favour and fatherly providence they may be most confident that no evil shall befall them 8. They shall be abundantly satisfied with the fatness of thy house and thou shalt make them drink of the river of thy pleasures Paraphrase 8. All the good things of this life shall be in the greatest abundance of satisfaction reacht out unto them their life shall be filled with pleasures continually flowing in to them in all their performances 'T is out of an unexhausted magazin that they are provided for out of a most fluent stream of
divine plenty that they are filled 9. For with thee is the fountain of life and in thy light shall we see light Paraphrase 9. God is an ever-flowing spring and vein of all felicity of this and another life All the good that any man injoyce or aspires to comes only from his free favour and mercy 10. O continue thy loving kindness unto them that know thee and thy righteousness to the upright in heart Paraphrase 10. The continuance of those comprehends all manner of bliss O blessed Lord do not withdraw them from thy servants make good those exceeding rich promises which thou hast confirmed to all those that sincerely adhere to thee and depart not from thee 11. Let not the foot of pride come against me and let not the hand of the wicked remove me Paraphrase 11. O let not the violence of proud and wicked men be able to do me any hurt 12. There are the workers of iniquity fallen they are cast down and shall not be able to rise Paraphrase 12. And in this I am confident thou wilt hear my prayer and so I rely on thee for the performance as chearfully as if they were already subdued and brought so low that they should never recover or make any more assaults upon me Annotations on Psalm XXXVI V. 1. My heart For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my heart the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his heart The wicked man thinks wickedness in his heart and the LXXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within himself as reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his heart But the Chaldee accords with our reading of the Hebrew in the middle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my heart and so we have all reason to continue it And the meaning of it though somewhat Poetically exprest will not be obscure For wickedness by a prosopopoeia is made to speak and declare what are the thoughts of that man wherein it is viz. that he hath no fear of God before his eyes i. e. I suppose in Hebrew style before Gods eyes as to fear before him to do evil in his eyes and many the like phrases are obvious This saith the Psalmist it declares in the inner part of my heart not to my ears but to my understanding it saith it in my heart i. e. gives me reason so to resolve and conclude it V. 2. He flattereth The construction of this v. 2. which is somewhat perplext may best be cleared by observing the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render flattereth in the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies to divide into equal parts so also it signifies laevigare to smooth and so in speech to flatter and so in Hiphil it is here taken and being applied to sin whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former verse or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this verse it signifies to put a soft and smooth and fair guise on it as if there were nothing course or rough nothing amiss in it Next then it must be considered to whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him refers which by reason of the double antecedent the wicked and God may seem uncertain but is by our English referred to the wicked himself But the design of the verse being to prove that the wicked hath no fear of God before his eyes and that as was said before Gods eyes it will be most reasonable to interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God he hath smoothed his sin to him i. e. to God made it appear very fair and smooth but this not really but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his own eyes to his own thinking And thus certainly the LXXII understood it who render it paraphrastically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath dealt deceitfully before him i. e. God hath indeavoured to cheat God and give him a very fair gloss and smooth appearance of his sin And then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when his sin is ready to be found out to bs hated so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies see Jos 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the gate was ready to be shut the Syriack renders it most fully when the time was come that the gate is shut in the evening and the Arabick when the gate was to be shut for it follows they went out This is a most perspicuous rendering of those words The LXXII have followed the letter very close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally rendering the two infinitives by infinitives but omitting only the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both places and supplying it by the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so leaving it free to be rendered as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports when his sin is ready to be found out meaning still when God is ready to punish i. e. to find out and hate their iniquity The Thirty Seventh PSALM A Psalm of David Paraphrase The Thirty Seventh Psam composed by David is an exhortation to contentment and chearful submission to all Gods dispensations especially his eminent work of providence in permitting wicked men to prosper for a while with addition of reasons to inforce that exhortation the consideration especially of the far happier condition of godly men 1. Fret not thy self because of evil doers neither be thou envious against the workers of iniquity Paraphrase 1. There is very little reason that any man should envy the prosperous condition of wicked men in this world or be excited or tempted thereby to take the same course 2. For they shall soon be cut down like the grass and wither as the green herb Paraphrase 2. For their prosperity is not likely to be durable though they flourish for a while yet is this no more than the verdure of the grass or herb of the field which presently fades away and then it is cut down and carried thence 3. Trust in the Lord and do good so shalt thou dwell in the Land and verily thou shalt be fed Paraphrase 3. Thy much more prudent and thriving course is to adhere and cleave fast to God to place thy full trust in him and go on cheerfully in doing all the good thou art capable of and so to continu◠and increase to dwell and feed and live in faith to order all thy actions by the rule of Gods will and commands as long as thy abode is on this earth 4. Delight thy self also in the Lord and he shall give thee the desires of thy heart Paraphrase 4. Let all thy designes thy pleasures thy satisfactions be placed in God let it be thy greatest joy to do what is most acceptable to him and then never doubt but he will bestow on thee that which is absolutely best for thee and even whilst he withholds from thee what thou most whishest give thee that which thou shalt find to be much more for thy turn and so more eminently the object of thy universal desires those of craving that which is most for thy advantage
otherwise they should rejoyce over me when my foot slippeth they magnifie themselves against me Paraphrase 16. To thee therefore I make my petition that thou wilt not leave me to mine enemies will to rejoyce and triumph over me as they are very forward to do and to make their boasts what victories they have obtained over me if at any time any the least evil befalls me 17. For I am ready to halt and my sorrow is continually before me Paraphrase 17. And now indeed this is my condition for I am in continual danger and expectation of ruine if thou be not pleased to support me 18. For I will declare mine iniquity I will i be sorry for my sin Paraphrase 18. And I must acknowledge and confess that they are my many grievous transgressions which have brought this anxiety upon me given me reason continually to fear lest by them I have forfeited thy protection and then there is nothing but ruine to be expected 19. But mine enemies are lively and they are strong and they that hate me wrongfully are multiplyed Paraphrase 19. And to this my fear agrees the prosperity of my unjust and causeless enemies who live and increase in strength their forces are daily multiplyed And this may well mind me of the increase of my sins to which this is imputable for otherwise I am sure I have not provoked them by any injury done to them only my sins against thee have thus strengthened them 20. They also that render evil for good are mine adversaries because I follow the thing that good is Paraphrase 20. To them I have done nothing but good and yet they persecute me and make these unkind returns for all my kindness having no other matter of quarrel to me but my doing that which is just and good and never wronging them how much soever I am wronged by them 21. Forsake me not O Lord O my God be not far from me Paraphrase 21. O God of power do not thou leave me to their malice O Father of mercy and that to me thy sinful servant let not my sins remove thee from me 22. Make haste to help me O Lord my salvation Paraphrase 22. O thou whose title it is to save and deliver those that are in the greatest danger and even on sinners to have mercy and rescue them from the due reward of their sins and hast to me made most gratious promises of this kind I beseech thee no longer to defer but in my greatest extremity relieve me opportunely and speedily Annotations on Psal XXXVIII Tit. To bring to remembrance It is uncertain what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the title of this Psalm signifies Some of the Hebrews apply it to their Musick but give no clear account of their reasons or meaning herein That which seems most probable is that as the meat-offering Levit. 2.2.9.16 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a memorial an offering of sweet savour to God and elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a memorial Lev. 24.7 or rather as Gods remembring any man is his relieving and helping him so a prayer to God in time of distress may fitly be stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cause remembrance Thus this Psalmist elsewhere prayes Lord remember David and â—la his troubles Psal 132.1 and remember O Lord thy tender mercies Psal 25.6 Remember thy congregation Psal 74.2 and many the like And accordingly this Psalm and the seventieth which have this title are most earnest prayers for relief There Make hast O God to deliver me make hast make hast to help me O Lord c. and here O Lord rebuke me not c. in the beginning and forsake me not O Lord O my God be not far from me make hast to help me O Lord my salvation in the end What the distress was that caused so passionate a prayer for relief will be hard to define Particularly The outside of the words and expressions signifies a sharp and noysome disease And 't is not improbable that David should have his part in that kind of affliction who had so large a portion of other sorts or that since his persecutions have furnished the Church with so many excellent pieces of devotion his bodily afflictions should proportionably do so to especially since we see King Hezekiah both in his sickness and his recovery making attempts of this kind But 't is also possible that Davids other distresses of which we have more certain evidence in his story his persecutions under Saul and from his own Son Absalom might by a Psalmist in Poetick style be thus resembled and compared with the sorest and most noisome diseases And therefore I deemed it more safe to set the paraphrase with this latitude of signification applying the words to his streights in general store of which it is certain he had rather then to confine them to noisome diseases which we read not that he was visited with at any time V. 2. Stick From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descendit are two words in this v. 2. distinguishable by the nouns to which they are applyed The former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applyed to arrows signifies going down i. e. entring deep into the flesh The LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine and Syriack and Arabick infixae sunt mihi are fastened in me which is but a natural consequent of entring deep and so is set to paraphrase it The latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applyed to hand signifies to come down or descend with some weight to fall upon him This the Chaldee render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remained and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and did rest as if they read it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rest But the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmasti saith the Latine thou hast confirmed thy hand upon me i. e. let it fall hard upon me the Arabick rightly express their meaning thy hand is become hard upon me and so this is a good paraphrastical explication of it V. 5. Wounds From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit sociatus est is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bruise from any blow because the blood or matur associates and gathers together in that place it signifies also a boyle or aposteme Here 't is in the former sense as caused by a blow or stroke and figuratively signifies any effect of Gods wrath or displeasure and it is said to putrifie and to stink for so the blood and humors thus congregated and standing still do putrifie immediately and will be noisome if they be not drawn out The LXXII therefore fitly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vibices such as come from blowes but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boiles in the other notion of it and so I suppose the Chaldee also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puduit pudefecit because such bruised parts look black and blew and are matter of shame
was dumb I opened not my mouth because thou didst it Paraphrase 9. What is befallen me I am far from repining or murmuring at It comes I know from thee whose disposals are most wise and be it never so sharp I am sure I have well deserved it 10. Remove thy stroak away from me I am consumed by the blow of thine hand Paraphrase 10. Yet if it may be thy will set now a period to my calamities lest I be utterly destroyed by them 11. When thou with rebukes dost correct man for iniquity thou makest his beauty to consume away like a moth surely every man is vanity Selah Paraphrase 11. If thou be displeased as our sins very oft provoke thee the very withdrawing thy favour doth insensibly blast and consume all our wealth and greatness health and beauty and whatsoever is most pretious to us So sure and visible is it that we men and all we have are meer nothing 12. Hear my prayer O Lord and give ear to my cry hold not thy peace at my tears for I am a stranger with thee and a sojourner as all my fathers were Paraphrase 12. Be pleased therefore O Lord to hearken to my sad and mournful request which I now poure out before thee that seeing my time and all mens is so short and transitory in this world this being so contrary to a place of rest or stability 13. O spare me a little that I may recover strength before I go hence and be no more Paraphrase 13. Thou wilt give me a little space of relaxation that I may serve and glorifie thee here on earth before I dy Annotations on Psal XXXIX V. 5. Hand-breadth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies palmas and being here applyed to dayes of mans life certainly denotes the shortness thereof as it were commensurate to the breadth of the palme or hand The copies of the LXXII which now we have read variously some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 followed by several of the antients others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without sense But methinks there should be no doubt but the Original rendring was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either of which differs very little even but by one letter from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Antients most commonly retein and is also exactly answerable to the Hebrew For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius those two words are Synonymous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And accordingly Symmachus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hand-breadths The other interpreters render it paraphrastically the Arabick short the Chaldee light the Syriack with a measure the Latine mensurabiles both these as from the Greek taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for mensurabiles V. 5. Mine age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies time age particularly this age of ours which here we live which belonging to the body the Chaldee by way of paraphrase render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body both here and in Job and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substance the Syriack life the Arabick consistence V. 6. Heapeth up The difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must here be taken notice of The former here appears to contain all the toyle of the harvest in reaping binding cocking all congestion and heaping things together bringing them from the several places where they grow into a cumulus the Chaldee renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to congregate The latter notes the stowing or housing laying it up removing or carrying it out of the field where 't is heaped or cockt up ready for carriage For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes to lay up sometimetimes to take away And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of Ingathering is the feast of Tabernacles after this last part of harvest was fully ended This then is the description of the vanity of our humane estate that when a man hath run through all the labours of acquisition and hath nothing visible to interpose betwixt him and his enjoyments yet even then he is uncertain not only whether himself shall possess it at last but whether his heir shall do it nay he knows not whether his enemy may not he cannot tell who shall gather them into the barn or enjoy them when they are there V. 11. Moth For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a moth the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a spider paraphrastically expressing the same thing viz. consumption of that which is most pretious the moth so consuming the garment and the spider his own vital faculties when out of his own bowels he spins his web The Chaldee reads it like a moth broken asunder But the phrase is in reason to be applyed to the moths consuming other things not being himself consumed Hos 5.12 I will be to Ephraim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a moth i. e. I will consume them Isa 50.9 the moth shall eat them as a garment The Syriack paraphrase it another way thou hast made their desires fly away as chaffe by desires rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies any thing desirable from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desideravit and so may here be taken for beauty for health for strength for any thing that is most desirable In the end of the verse where in the Hebrew we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely vanity is every man the LXXII from v. 6. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is troubled in vain which shews that they used this larger liberty and kept not themselves to strict literal version The Chaldee reads is nothing the Syriack as a vapour by way of paraphrase also and so we know St. James c. 4.14 resolves our life to be a vapour The Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes such a vapour as comes out of the mouth in speaking The Fortieth PSALM TO the chief Musitian A Psalm of David Paraphrase The Fortieth Psalm is an acknowledgment of Gods mercies to David and of his obligations to God and contains a prophetick mention of the mutual contract betwixt God the Father and Christ the Son It was composed by David and committed to the Prefect of his Musick 1. I waited patiently for the Lord and he inclined unto me and heard my cry Paraphrase 1. In the greatest of my troubles I reposed my full trust and confidence on the Lord I waited his good time and continued my constant prayers unto him and in due season he heard and granted my request 2. He brought me also out of an horrible pit out of the miry clay and set my feet upon a rock and established my goings Paraphrase 2. And though I were very deeply immerst in calamities and so as my condition was well nigh desperate yet he rescued me out of all and set me in a condition of safety and stability 3. And he hath put a new song in my mouth even praise unto our God
misery and so the Latine miseriae the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sadness the Arabick perdition either by way of paraphrase to signifie the miserable sad estate of him that is ingulfed in such a pit or else referring to another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a vast or desolate place ruine or perdition But the notion of the word is best fetcht from Isa 17.12 where we have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noise of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the noise of many waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so shall they make a noise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee they shall sound tumultuously V. 4. Maketh For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuit set or put the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose hope is the name of the Lord and so the Latine Syriack Arabick and Aethiopick and the sense is not at all wronged by it Only the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath put In the end of the verse where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that decline to a ly for which the Chaldee hath those that speak lies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go out of the way the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and lying madnesses as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used among the Chaldees for being mad The Latine follow the LXXII insanias falfas but the Syriack agree with the Chaldee lying speech and the Arabick lying fables V. 5. Cannot be reckoned up For the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is best rendred I cannot set in order i. e. recount dispose or enumerate before thee the LXXII read by way of paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is none that shall be likened to thee perhaps from another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to compare or assimilate So Ps 89.7 Who in between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be compared or likened to the Lord But the clear rendring of them and of the whole verse lyes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast done great or many things O Lord my God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy wonders and thy thoughts to us-ward I cannot recount before thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I will declare or If or when I would declare and speak of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are too strong or according to the ordinary notion of the word in Arabick too great or many above numbering or to be numbred The LXXII express it rightly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are multiplyed above number V. 6. Mine ear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred thou hast bored or opened my ear so the Chaldee and Syriack understand it Boring the ears we know was a ceremony used to a slave that would not have his liberty but loved his Master and would not go out free Deut. 15.17 Exod. 21.6 and the ceremony significative for â—oring of the ear signified opening it and the opening the ear is a sign of hearkning as that is in order to and all one with obedience The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also to cut and 't is possible it may so signifie here the circumcising of the ear a phrase frequent in Scripture to denote ready and willing obedience For this the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast prepared me a body either from this of circumcising the ear which denotes the fitting and preparing the whole body or perhaps from a second notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prepare meat to provide a feast 2 King 6.23 he prepared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great provision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them But this account will not serve for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body which they read in stead of ears herein it is hard to define with any certainty Only it is not improbable that this reading of the modern copies of the LXXII was not the original reading but instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ears The antient Scholiasts acknowledge this reading and the Latine which generally follows the LXXII in their variations from the Hebrew doth here read aures autem perfecisti mihi thou hast perfected ears for me by which they must be thought literally to have rendred the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for perficio And that thus it was read in S. Jeromes time may be concluded from his Epistle ad Suniam eâ— Fretellam who had objected to him the most minute differences between the Latine and the LXXII but take no notice of any difference in this The same reading Eusebius Casariensis follows and so interprets it thou hast perfected to me ears and obedience to thy words See Caten Gr. Pat. in Psal à Dan. Barbaro Venet. 1569. p. 463 and the Expo Gr. Patr. in Psalm set out by Balthasar Corderius Tom. 1. Ed. Antw. p. 735. 749. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ears hast thou prepared me thou hast required of me obedience only for ears signifie obedience And then it is most likely that the Apostle Heb. 10.5 reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a body thou hast prepared me by that means to fit it more perfectly to the incarnation of Christ the copiers of the LXXII here thought fit to accord it to the Apostolick style and so put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If then it be demanded how it comes to pass that the Apostle reads it with that variation both from the Hebrew and the LXXII also the answer is obvious that the Apostle attended more to the sense than to the words and citing it from the LXXII changed it into those words which more fully and perspicuously exprest the mystery of Christs incarnation This the Hebrew somewhat obscurely exprest by my ear hast thou bored or opened thereby noting his taking on him the form of a servant such as had their ears bored or opened which implies his incarnation and withall adds to it the principal end of it to obey and do the will of him who sent him This was yet more obscure in the reading of the LXXII that which I suppose to be theirs for the reasons forementioned thou hast prepared or made me ears where yet ears being parts of a body the making him them is still the making him a body and that in order to his hearing and observing his Fathers will exactly But the Apostles reading though it be far distant from the letter of the Hebrew and in part from the LXXII as I suppose it to have been originally yet is the most perspicuous interpretation of the meaning of it Christs body comprehending the ears and that assumed on purpose to perform in it the utmost degree of obedience to the will of God to be obedient even to death and thereby to be as the Priest so the Sacrifice also that of
by-word among the heathen a shaking of the hand among the people Paraphrase 13 14. Hereby we are rendred ridiculous scoft and mockt at by those that are near us and by our enemies made a proverb of reproach to signifie and express the most abject despicable men in the world 15. My confusion is continually before me and the shame of my face hath covered me Paraphrase 15. This is matter of so great shame to me that I dare not shew my face I cover it like mourners under a veil desirous to hide my shame Mic. 3.7 but alas this covering will very ill conceal that which indeed it doth betray as being on purpose designed to hide it 16. For the voice of him that reproacheth and blasphemeth by reason of the enemy and avenger Paraphrase 16. Betwixt their scorns and contumelies on the one side and their designs of mischieving and destroying me on the other I know not how to behave which way to turn my self 17. All this is come upon us yet have we not forgotten thee neither have we dealt falsly in thy covenant Paraphrase 17. Yet doth not all this discourage us or tempt us to fall off to any other religion from that which we hitherto have profest to forget our duty to God or to fall from that fidelity of obedience which we have vowed to him 18. Our heart is not turned back neither have our steps declined from thy way Paraphrase 18. We will still abide constant in our loyalty whatever our portion be in this world 19. Though thou hast sore broken us in the place of dragons and covered us with the shadow of death Paraphrase 19. Yea though thou deal never so sharply with us beat our armies to dust and disperse us into the most desolate condition of horrour and darkness the very next degree to death it self 20. If we have forgotten the name of our God or stretched out our hands to a strange God 21. Shall not God search this out for he knoweth the secrets of the heart Paraphrase 20 21. For the sincerity of this constant resolution we appeal to no other judge but to the great searcher of hearts From him we know we cannot be concealed if either we slacken the diligence of our service to him or fall off to any degree of Apostasie 22. Yea for thy sake are we killed all the day long we are counted as sheep to the slaughter Paraphrase 22. And of this our very sufferings are our witnesses the malice and cruelty of our enemies which is so great and bloody as to slaughter us daily having no other ground of provocation from us but our adhering constantly to thy service 23. Awake why sleepest thou O Lord Arise cast us not off for ever 24. Wherefore hidest thou thy face and forgettest our affliction and our oppression Paraphrase 23 24. Lord be thou gratiously pleased at length to consider our distresses to interpose thy hand for our rescue and no longer to forsake us in our extremities and leave us without thy aid and succour see note a. to be thus sorely afflicted and opprest by our enemies 25. For our soul is bowed down to the dust our belly cleaveth unto the earth 26. Arise for our help and redeem us for thy mercies sake Paraphrase 25 26. For we are now brought to the lowest and saddest state of depression Now therefore be thou pleased to undertake our rescue thereby in a fittest season to shew forth thy pitty to us which we have no ground of solliciting but what we fetch from thine own goodness so frequently experimented by us Annotations on Psalm XLIV V. 2. Cast them out The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes doth generally signifie misit and emisit sending and sending out or setting free and at liberty which we call manumission and in that notion the word is elsewhere used and though by the LXXII in this place and one more Exod. 12.33 it be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast out in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of such affinity to it that as Abu Walid observes Jer. 38.6 and 11. they are used promiscuously for the same yet in many hundred places they render it elsewhere by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send as in some hundreds more by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send out by which also Aquila renders it here And to this the Syriack accords whether we read with the ordinary Copies for then the rendring is not literal but by way of paraphrase thou hast afflicted the kingdomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hast established them or which is much more probable and the change very easie but of a point 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send and thou didst send them out And to this agrees the form of Gods mandate for the bringing out of the Israelites Ex. 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus saith the Lord Let go or send out or manumit my people c. and therefore in all reason this is to be resolved the meaning of it in this place And in that one other place where the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it evidently signifies as by our English 't is rendred sending out Exod. 12.33 The Aegyptians were urgent upon the people that they might send them out of the land in haste The undoubtedness of this interpretation will be assented to if the latter part of the verse be compared with the former In the former 't is expresly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast cast out the nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hast planted them sure not the same whom he had cast out but as the Chaldee paraphrases the people of Canaan in the former and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of Israel in the latter and then by proportion in the second part as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast afflicted the nations belongs to the Aegyptians so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou hast sent them out belong to the Israelites and if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by thy hand in the beginning of the verse be as reasonably it may applyed to all that follows in the verse then 't is literally thou hast manumitted them i. e. set at liberty the Israelites And so that is the full meaning of it V. 3. Light of thy countenance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of thy faces seems here to be set to signifie the majestatick presence of God his visible presiding in their militia for so the matter spoken of exacts and the mention precedent of thy right hand and thine arm And accordingly the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of the splendor of thy glory by Gods glory ordinarily signifying the special presence of God his Schechinah mentioned by them v. 10. however evidenced or testified and that is frequently the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faces even when it is rendred
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
those that are in the greatest distresses be thou gratiously pleased to look upon me to be atoned and reconciled toward me 2. Wash me throughly from mine iniquity and cleanse me from my sin Paraphrase 2. O let not any the least of these crimes that I have been guilty of in this matter be permitted to appear in thy sight or rise up in judgment against me but seal me thy perfect pardon for every one of them 3. For I acknowledge my transgressions and my sin is ever before me Paraphrase 3. For I do most willingly confess that I have committed in the compassing of one carnal pleasure many horrid and odious sins These are a perpetual terror to my conscience an amazing prospect continually outfacing and tormenting me 4. Against thee only have I sinned and done this evil in thy sight that thou mightest be justified when thou speakest and be clear when thou judgest Paraphrase 4. And though the dignity and office wherein thou hast placed me over thy people leave me not liable to any humane process or judicature among men yet am I most sadly culpable and liable to vengeance from thee the pure God of heaven the transcendent Ruler over all the Kings of the earth Thou mayest most justly proceed against me as against the most criminous rebel indite me and arraign me of adultery drunkenness and murther also and whatever suit thou wagest against me thou art sure to cast me whatsoever vengeance thou exactest to be inflicted on me I must most deservedly and inevitably fall under it 5. Behold I was shapen in iniquity and in sin did my mother conceive me 6. Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdom Paraphrase 5 6. Lord I am a most polluted creature the corruption of my nature the bare inclinations of my will to any unlawful object ought in any reason to be strictly watched and industriously rejected by me and thy grace continually sollicited to inable me to overcome them and not in the least degree favoured or indulged or yielded to when I so well know that thou requirest purity of the heart and affections and forbiddest the very first thoughts of any unlawful injoyment and beside this revelation of thy will that I should thus keep my self pure art pleased to grant me thy grace to make me inwardly sensible of this part of my duty and this is a great inhauncing of my sin committed against all these obligations 7. Purge me with hyssop and I shall be clean wash me and I shall be whiter than snow Paraphrase 7. Lord be thou pleased to absolve me and solemnly to declare and seal to me thy reconciliation after the same manner as the priest is wont to do when upon the unclean thing he sprinkles water mixed with the ashes of an heifer and of cedar wood and of hyssop and of scarlet Lev. 14.6 7. Num. 19.6 the solemn ceremony for the purification of sin v. 9. and whereby the blood of the lamb of God the death of the Messias was praefigured and then I shall again be restored to that blessed state from which I have so sadly fallen by my outragious miscarriages 8. Make me to hear joy and gladness that the bones which thou hast broken may rejoyce Paraphrase 8. I am in a most sad and wretched condition thy just displeasure and wrath for my sins as long as it continues over me is the setting my soul upon the torture my own conscience being the executioner under thee O be thou pacified and reconciled toward me and it shall be the joyfullest news that ever came to any poor tortured suppliants ears when he is taken off from the rack and all his bones set and restored to ease again 9. Hide thy face from my sins and blot out all mine iniquities Paraphrase 9. Lord pardon my sins and return to thy wonted favour toward me 10. Create in me a clean heart O God and renew a right spirit within me Paraphrase 10. I have sadly fallen from my wonted purity and sincerity Lord by the good work of thy grace upon my heart restore me to it again and renew me inwardly and throughly my very thoughts as well as my actions that I never fall into the least beginning of any such pollution again 11. Cast me not away from thy presence and take not thy holy spirit from me Paraphrase 11. Lord it is just with thee to reject me from all spiritual commerce and communication with thee who have resisted thy spirit and wasted my soul by so many wilful commissions against thee just that thou shouldest withdraw thy grace to which I have done such despite O do not thou thus severely punish me by withdrawing that which now more than ever I stand in need of 12. Restore unto me the joy of thy salvation and uphold me with thy free spirit Paraphrase 12. Without thy help and aids I am utterly unable to get out of this broken condition the free and voluntary assistances of thy spirit are so perfectly necessary to me that I can never think a good thought make the least attempt toward recovering the purity from whence I am fallen without them O be thou pleased to restore them to me and thereby to support and establish me 13. Then will I teach transgressors thy ways and sinners shall be converted unto thee Paraphrase 13. And this thy exceeding mercy to a sinner so sadly laps'd may be a means to bring wicked livers home to repentance I shall be able to incourage them to return by proclaiming mine own success who have fallen as sadly as any of them can have done And being thus incouraged by my example and experience many I doubt not by the assistance of thy grace shall be brought home to thy service and the practice of the duties of new life 14. Deliver me from blood-guiltiness O God thou God of my salvation and my tongue shall sing aloud of thy righteousness Paraphrase 14. Oh that sin of murther is an horrid and crying sin of a black and deep dy and though mine own hands have not been polluted with it yet my conscience assures me the guilt of the murther of Uriah lies on me who projected and contrived it by others O thou blessed Lord from whom all my deliverance must come be thou pleased to deliver me from this one as from those other foul Commissions and it will be most joyful news to me and with the greatest exultation of heart shall I proclaim thy abundant mercies to me 15. O Lord open thou my lips and my mouth shall shew forth thy praise Paraphrase 15. This work of grace from thee shall set my lips wide open in praising and magnifying thee 16. For thou desirest not sacrifice else would I give it thou delightest not in burnt-offerings Paraphrase 16. 'T is not any the richest hecatombe or most chargable oblation for my sin that thou expectest
overwhelmed me 6. And I said O that I had wings like a dove for then would I flee away and be at rest 7. Lo then would I wander far off and remain in the wilderness Selah 8. I would hasten my escape from the windy storm and tempest Paraphrase 5 6 7 8. And accordingly I am now forced as in a state of horrour and confusion to forsake my place to flee from Jerusalem with all possible speed to escape out of his hands and to this end to wander upon the mountains to go whither I may 2 Sam. 17.20 to avoid this calamity so suddenly raised by mine own rebellious son and subjects 9. Destroy O Lord and divide their tongues for I have seen violence and strife in the city Paraphrase 9. Lord be thou pleased to confound and dissipate their counsels see 2 Sam. 15.31 by causing some disagreement and division among them for all that they design and consult about is rebellion and rapine 10. Day and night they go about it upon the walls thereof mischief also and sorrow are in the midst of it Paraphrase 10. These two are the continual guard of their city the arts to which they are content to owe their safety And that which is within and is to be preserved by these means is it self of the same making violation of my â—ust rights established on me by God All that they have to do is to defend one wickedness and violence with the addition of many more 11. Wickedness is in the midst thereof deceit and gaâ—â—e depart not from their streets Paraphrase 11. And so their whole conspiracy what is it but a continued complication and conjunction of all kind of iniquity and injustice 12. For it was not an enemy that reproached me then I could have born it neither was it he that hated me that did magnifie himself against me then I would have hid my self from him Paraphrase 12. One thing that extreamly heightens my trouble is that the most pernicious counsel that hath been given in all this business was not the counsel of any known enemy whom I might have foreseen and prevented 13. But it was thou a man mine equal my guide and my acquaintance 14. We took sweet counsel together and walked to the house of God in company Paraphrase 13 14. But of Achitophel one whom I loved as my own soul or life one whose advice I took above all other mens 2 Sam. 1â— 23 one that I had a particular friendship with and communicated my secrets to him and above all one whom I had reason to look on as a pious man he was so ready always to accompany me to the service of God 15. Let death seise upon them and let them go down quick into hell for wickedness is in their dwellings and among them Paraphrase 15. But God will not suffer this perfidiousness of his to go unpunished he shall not live to perfect his design a death as unnatural unexpected and remarkable as that which fell on Corah Dathan and Abiram those rebels against Moses and Aaron shal certainly befall him for it is a most horrible wickedness that he is guilty of This is also a visible prediction of what should befal Judas who was parallel to Achitophel both in sin and punishments Act. 1. 16. As for me I will call upon God and the Lord shall save me 17. Evening and morning and at noon will I pray and cry aloud and he shall hear my voice Paraphrase 16 17. But as for my self I have nothing to do but to pray constantly and importunely to God thrice a day solemnly to reinforce my impression on him and no doubt he will be gratiously pleased to deliver me out of this distress as formerly he hath done out of all others and 18. He hath delivered my soul in peace from the battel that was against me for there were many with me Paraphrase 18. Restore me to peace and safety from the imminent danger of this rebellion which be it never so strongly and invincibly contrived and managed against me cannot outvie the strength of heaven which is certainly on my side God taking my part as he doth I can want no other supply of auxiliaries 19. God shall hear and afflict them even he that abideth of old Selah Because they have no changes therefore they fear not God Paraphrase 19. Without such aids God will himself be sure to maintain my cause he is eternal omnipotent and unchangeable and shall therefore according to his promise made to me protect and secure me and withal sharply punish these obdurate persons which for fear of men were corrupted from their obedience by Absalom and being now out in rebellion and going on prosperously and undisturbedly in it cannot by a far juster fear the fear of God be reduced 20. He hath put forth his hand against such as be at peace with them he hath broken his Covenant Paraphrase 20. They have broken all laws of fidelity and allegiance being obliged by oaths have had no regard thereto 21. The words of his mouth were smoother than butter but war was in his heart his words were softer than oyl yet were they drawn swords Paraphrase 21. Their tongues and hearts were at a great distance their smoothest and fairest and most flattering speeches were but designed to conceal and disguise under them their bloody and rebellious contrivances which under these pretences were most securely carried on till at last it was seasonable for them to break out into open war 22. Cast thy burthen upon the Lord and he shall sustain thee he shall never suffer the righteous to be moved Paraphrase 22. But let their practises and designs be what they will I am resolved to make no other applications but those in my prayers to God All my wants and desires I will make known to him who is the Author of all good things even of my very being it self and in him repose my trust for the supplying of them He will I doubt not come seasonably to my relief and although he have now for a while permitted me to be driven from my place he will in his good time return me to it and not suffer this rebellion to prosper or me his anointed Vicegerent to be cast down for ever 23. But thou O God shalt bring them down into the pit of destruction Bloody and deceitful men shall not live out half their days but I will trust in thee Paraphrase 23. But on the contrary God shall assuredly bring these down to an untimely ruine or excision And the same is the portion which all other like them are to expect Rebels and perjured and bloody men shall generally meet with disappointments in this life gain little but the shortning of their own days seldom live half so long as other men that are more dutiful and peaceably disposed And in this contemplation of Gods just vengeance on them
to be cast on God being the burthen of the mind only that is most fitly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 care or sollicitude But some of the Jews incline to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for a verb and then it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast or commit thy self or thy affairs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath given to thee and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Jewish Arab Interpreter is capable of this sense being the same with the Hebrew only changed ×™ into ו V. 23. Half their days In the Jewish account threescore years was the age of a man and death at any time before that was lookt upon as untimely and deemed and styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excision of which they made 36 degrees So that not to live out half ones days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in their style to die before thirty years old The Fifty Sixth PSALM TO the chief Musitian upon Joâ—ath Elem Rechokim Michtam of David when the Philistims took him in Gath. Paraphrase The fifty sixth Psalm was composed by David as Psalm 34. was at Adullam or some place of his flights in remembrance of his great deliverances out of the hands of Saul and in reflexion on the time when he was with the Philistims 1 Sam. 21. in which he resembleth himself to a Dove a great way from home sitting sadly and solitaâ—ily by it self It is called his jewel see note on Psal 16. a. in respect of the memorableness of the escapes which were the matter of it and he committed it to the Praefect of his Musick to be solemnly and publickly sung 1. Be mercifull unto me O God for man would swallow me up he fighting daily oppresseth me Paraphrase 1. Blessed Lord my enemy Saul is very earnest and diligent to devour me he is continually designing some mischief against me O be thou gratiously pleased to interpose thy hand of deliverance for me 2. Mine enemies would daily swallow me up for they be many that fight against me O thou most high Paraphrase 2. I am watched on every side by a multitude of envious persons who fain would get me into their snares but thou O Lord art able to disappoint them all 3. What time I am afraid I will trust in thee Paraphrase 3. When any the greatest cause of fear approacheth me I have my sure refuge on which I may repose my self thy over-ruling Providence O Lord. 4. In God I will praise his word in God I have put my trust I will not fear what man can do unto me Paraphrase 4. Thou hast promised me thy constant aid and the fidelity of that and all other thy promises is matter of glorifying and firm confidence to me and I cannot be brought to apprehend any danger from the malice of men be it never so great as long as I have this so impregnable a bulwark to secure me 5. Every day they wrest my words all their thoughts are against me for evil Paraphrase 5. My enemies I know are very diligent and industrious they do their utmost to deprave my words and actions to put the most odious interpretations upon them their plots and consultations are wholly spent to work me some mischief 6. They gather themselves together they hide themselves they mark my steps when they wait for my soul Paraphrase 6. Very busie they are in meeting and laying their heads together they manage it with all secresie as so many treacherous spies they have an evil eye upon every thing I do and fain would find occasion to insnare and ruine me 7. Shall they escape by their iniquity In thine anger cast down the people O God Paraphrase 7. Their whole confidence is in their falseness and wickedness certainly thou wilt not permit such acts to prosper finally thy patience will at length be provoked and then thou wilt suddenly subdue them and destroy them 8. Thou tellest my wandrings put my tears into thy bottle are they not in thy book Paraphrase 8. I have been long banished from my home wandring up and down in great distress my condition hath been very sad and lamentable And all this I am sure is particularly considered by thee thou knowest the days of my exile and vagrant condition thou reckonest and layest up all the tears that drop from me for thou hast a sure record a book of remembrance for all that befals me and wilt I doubt not in thy good time vindicate my cause and deliver me 9. When I cry unto thee then shall mine enemies turn back this I know for God is for me Paraphrase 9. I need no other weapons to discomfit my enemies but my prayers for of this I have all assurance that God doth espouse my cause and in his good time upon my humble and constant addresses to him he will certainly take my part and come in seasonably to my rescue 10. In God will I praise his word in the Lord will I praise his word 11. In God have I put my trust I will not be afraid what man can do unto me Paraphrase 10 11. He is my God and my Lord a God of all mercy and goodness and a Lord of all power and might The former of these hath inclined him to espouse my cause to make me most gracious promises of preservation and deliverance and the latter secures me of his strength and fidelity his ability and readiness to perform them And this is matter of all joy and comfort to me in my distress of confidence that having relied on him I shall not be forsaken by him nor fall under the malice and power of any of mine enemies 12. Thy vows are upon me O God I will render praises unto thee Paraphrase 12. I am under the greatest obligation to return my thanksgiving to thee and all the oblations of a grateful heart In this I shall be careful not to fail but sing praises to thee for ever who art thus graciously pleased to own and vindicate thy unworthy servant 13. For thou hast delivered my soul from death wilt not thou recover my feet from falling that I may walk before God in the light of the living Paraphrase 13. Thy preservations I have signally experimented several times when my very life hath eminently been in danger And these pledges of thy mercy give me assurance that thou wilt now rescue me from all my dangers and give me space and opportunities to live and serve thee and walk acceptably before thee Annotations on Psalm LVI Tit. Took him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in a latitude not only to apprehend or take or hold as a prisoner but simply to have to possess to contain to have in ones power Accordingly as it is here rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had him in their power so if we consider the story to which it refers 1 Sam. 21. we shall find
exterminate the people and whole nation of the Jews his crucifiers 2. As smoak is driven away so drive them away as wax melteth before the fire so let the wicked perish at the presence of God Paraphrase 2. As soon as God appears they vanish and are routed immediately smoak doth not turn into air wax doth not melt at the heat of the fire more speedily And as certainly and suddainly shall the either melting or vanishing conversion or destruction of the Jews follow the resurrection and ascension of Christ As soon as he is ascended the apostles shall set on preaching and begin first at Jerusalem and Judaea and by that time they have gone through all the cities of Judaea and converted all that are perswasible Christ shall come in judgment on the obdurate Mat. 10.23 the Roman Eagles or armies Mat. 24.28 with the Ensign of the Eagle in that very generation v. 34. wherein Christ ascended shall besiege and take Jâ—rusalem destroy the Temple and take away both their place and nation And though this were some years about forty before it was finished yet with God with whom a thousand years are but as one day 2 Pet 3.8 these forty years are but proportionable to a moment and so to that space which is required to the vanishing of smoak or melting of wax before the fire and so the Lord is not slack concerning his promise v. 9. this praediction of the greatest swiftness of destroying his enemies hath its due completion 3. But let the righteous be glad let them rejoyce before God yea let them exceedingly rejoyce Paraphrase 3. And this shall be matter of the highest superlative joy to all pious men who have answers to their prayers from the presence of God in the Ark but most eminently to all faithful obedient servants of Christ who shall in a notable manner be delivered out of that common calamity wherein the unbelieving Jews shall be involved and by the power of Christs Spirit in their hearts chearfully received and made use of be ascertain'd of their portion in eternal heaven 4. Sing unto God sing praises to his name extoll him that rideth upon the heavens by his name Jah and rejoyce before him Paraphrase 4. He that thus presentiates himself in the Ark as also the Messias that shall be born and rise again in our flesh is no other than the supreme omnipotent God of heaven and earth creator first mover and ruler of the uppermost heaven and all under it let all the world worship and acknowledge and magnifie him as such and take pleasure in performing obedience to him 5. A Father of the fartherless and a Judge of the widows is God in his holy habitation Paraphrase 5. Though he inhabites the highest heaven yet is he pleased here below to exhibite himself in the Ark first and after in our humane flesh to relieve and patronize all that are in distress to heal the broken in heart those that are opprest with the burthen of their sins and so supply all other even secular wants to all that by humble devout prayer and reliance on him are qualified for it 6. God setteth the solitary in families he bringeth out those which are bound with chains but the rebellious dwell in a dry land Paraphrase 6. He is made up all of pity and compassion to all that are in want and distress that serve and wait on him brought the Israelites out of Egypt their state of hard slavery and punished their oppressors very heavily and so constantly supplies all his servants wants And this in an eminent manner shall be the work of the Messias by his miracles going about doing good and healing diseases but especially by his death working spiritual redemption the most soveraign mercy for our souls whilst the impenitent infidels that resist and frustrate all his methods of grace and merey are finally forsaken by him 7. O God when thou wentest forth before thy people when thou didst march through the wilderness Selah 8. The earth shook the heavens also dropt at the presence of God even Sinai it self was moved at the presence of God the God of Israel Paraphrase 7 8. God at his bringing his people with an high hand out of Egypt into Canaan conducted them through the wilderness in a pillar of cloud and fire to denote his special providence over them and bringing them to Mount Sinai delivered them his Law in a most solemn dreadful manner the earth trembling Exod. 19.18 and the air sending out thunder and lightning and a thick cloud of tempestuous rain v. 16. as a token of his presence there and an essay of the terrible account that should be exacted on those that obeyed not this Law And in the like dreadful manner shall Christ after his ascending to heaven come to visit his crucifiers and avenge all impenitent unbelievers 9. Thou O God didst send a plentifull rain whereby thou didst confirm thine inheritance when it was weary Paraphrase 9. When they were in great distress in the wilderness for want of food God made abundant provision fâ—r their refreshment and sustenance by sending them together with the thunder plentiful rerefreshing showres by raining down quails and Manna from heaven and above all the divine irrigation of the Law was thence distill'd And so shall the Messias make his spiritual supplies in great abundance to the comfort of all humble penitent hearts that are sensible of their wants and that ardently desire and pray to him for the supply of them 10. Thy congregation hath dwelt therein for thou O God hast prepared of thy goodness for the poor Paraphrase 10. And so the wilderness became an habitable place or constantly Gods holy Angels went along with them to defend and conduct and provide for them Instances of Gods gracious and special providence and protection over all those that stand in need of him and faithfully serve and humbly wait on him And parallâ—l to these Christ at his departure from the world shall leave his Apostles and their successors called Angels of the Churches Rev. 2. and 3. to provide for the spiritual wants of all his faithful disciples all docible Christians 11. The Lord gave the word great was the company of those that published it Paraphrase 11. And continually from time to time God gave us victories over the nations abundant matter of praise and triumph which the train of singing women mustering themselves up in another army according to their wont set forth in their triumphant hymns A type of the victories over death and hell by the resurrection of the Messias which the women in like manner Mary Magdalen c. should first publish to the Disciples and they preach to the whole world 12. Kings of armies did fly apace and she that tarried at home divided the spoil Paraphrase 12. To this or the like purpose that all the Canaanitish Kings with their forces that opposed or stood out against them
were utterly routed and put to flight Josh 10. and the weakest Israelites they that could not enter the battel were yet partakers of the spoils of their wealth And so in like manner that by the resurrection of Christ the powers of hell should be discomfited and the humble meck peaceable Christian reap the fruit of it 13. Though ye have lyen among the pots yet shall ye be as the wings of a dove covered with silver and her feathers with yellow gold Paraphrase 13. And the Israelites that were opprest and long lay in a sad and black destitute despised condition were now at length advanced to all prosperity splendor and glory as was remarkable at their coming out from the kilns of Egypt with the Jewels and wealth of the Egyptians and afterward more illustriously at their injoying of Canaan And so under Christs kingdom the heathenish Idolaters that were brought to the basest and most despicable condition of any creatures worshipping wood and stone c. and given up to the vilest lusts and a reprobate mind Rom. 1. should from that detestable condition be advanced to the service of Christ and practice of all Christian virtues charity meekness c. the greatest inward beauties in the world 14. When the Almighty scattered Kings in it it was white as snow in Salmon 15. The hill of God is as the hill of Bashan an high hill as the hill of Bashan Paraphrase 14 15. When God destroyed and dissipated the Kings of the seven nations before them for though it was by their arms yet was their strength so small in proportion to the giantly inhabitants that the victory was wholly to be attributed to God his providence was illustriously visible in it and the people were by this means soon possessed of the land on this and on the other side of Jordan a most fruitful and profitable possession caused by the melting of the snow that lay on the tops of the hills and exceedingly inrich'd all the plains that lay below them and there dwelt remarkable and illustrious in the eyes of all their neighbours And so upon Christs rising from the dead and thereby conquering death and hell and soon after upon his victorious conquest over his enemies the Jews his crucifiers which would not suffer him to reign over them the Church of Christ typified by the people of Israel should be possest of a prosperous and flourishng condition in Judaea and even in the heathen world though for a while it should sometimes meet with persecution from the heathen Emperors yet at length Christianity should be victorious and subdue the greatest opposers to the faith 16. Why leap ye ye high hills This is the hill which God desireth to dwell in yea the Lord will dwell in it for ever Paraphrase 16. Yet was not God pleased so far to favour either of these high hills as to chuse them for the place of his habitation but hath now brought the Ark of the Covenant and placed it on Mount Sion not the highest hill in those parts but one of an humble and moderate size preferring this before all other for the place of his special residence and this so as never to remove from thence as formerly he hath done to any other station as long as the Jewish state lasted And so proportionably shall Christ erect his Church in the hearts of the meek and lowly Mat. 5.3 whereas the proud and lofty as they will oppose and stand out against him so shall they be utterly rejected by him 17. The chariots of God are twenty thousand even thousands of Angels the Lord is among them as in Sinai in the holy place Paraphrase 17. There therefore the hosts of Angels infinite numbers of them took up their station and so signified this to be the place of the special presence of God that Lord of hosts that appeared so terribly in mount Sinai who is said to reside where these his courtiers of heaven his guards of attendants are visible But much more illustriously shall Christ be present in his Church by the ministry of many thousands of Angels after his resurrection being that very God that once appeared by his Angels in Mount Sinai and hath all the hosts of them continually ministring to him 18. Thou hast ascended on high thou hast led captivity captive thou hast received gifts for men yea for the rebellious also that the Lord God might dwell among them Paraphrase 18. The God of heaven hath pleased to reveal himself in great Majesty to return victoriously to his throne in heaven being as a triumphant conqueror attended by many captives inabling his people the Israelites by the conduct of David to overcome the heathens and subject some of them to this Law of God to bring them in proselytes to their religion and those particularly which long held out against it the Gibeonites and the like and by this means as conquerors are wont to scatter largesses donatives so he hath distributed among these the spectators of his power among his people the greatest blessings the richest donatives imaginable the dignity of worshipping and praying to him in his Sanctuary as afterwards in the Temple whereby God vouchsafeth now to be present among those to hear and answer their prayers that were before strangers to him And thus Christ having by his resurrection overcome death hell and sin and also soon after signally destroyed his crucifiers shall send his Apostles and Evangelists to preach his Gospel to the whole heathen world induing them with gifts of tongues and miracles c. to qualifie them for their office and by them bring many Disciples to the faith particularly a remnant of the unbelieving Jews who seeing the Idolatrous Gentiles come in were stirred up with emulation and so timely prevented their ruine and lived members of the Church of Christ to which he promised his presence see Eph. 4.8 19. Blessed be the Lord who daily loadeth us with benefits even the God of our salvation Selah Paraphrase 19. Thus doth God our great deliverer from time to time continually oblige us with a great weight of mercies afforded us Blessed be his Name for it 20. He that is our God is the God of salvation and unto God the Lord belong the issues from death Paraphrase 20. 'T is not in the power of any other but of this God whom we worship to work the least deliverance for any His priviledge it is to rescue out of the greatest dangers and to him we owe all our escapes From him also have all the signal judgements proceeded under which our enemies have fallen the Egyptians and the inhabitants of the seven nations 21. But God shall wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses Paraphrase 21. And indeed for all those that will not be wrought on and brought home to him by all his wise and
gracious methods but still resist and stand out impenitently in their sins 't is in all reason to be expected from his justice that he shall pour out his vengeance upon these stout presumptuous sinners heads and destroy them utterly And thus shall it befall those that hold out against the Messias when the Apostles after his resurrection shall with the conviction which that brought and the miraculous power shed on them by the holy Ghost preach the Gospel to his crucifiers and call them to repentance for then upon their persisting in their obstinacy their utter destruction is to be look't for 22. The Lord said I will bring again from Bashan I will bring my people again from the depths of the sea Paraphrase 22. The Lord hath promised now to repeat among us all his glorious acts to do as great things command as signal deliverances and victories for Jerusalem as were wrought in Batanea or the Red-sea And all this but an essay of the deliverance of the Messias from the very power of the grave consequent to which is our resurrection as also of the spiritual deliverance wrought for Christians from the power of sin and satan 23. That thy foot may be dipped in the blood of thine enemies and the tongue of thy dogs in the same Paraphrase 23. The blood of thy enemies shed in such abundance that thy dogs shall lap and drink it shall be the sea in which thou shalt pass and that red without a figure And proportionably shall be the destructions on the enemies of Christ and Christians in the age of the Messias 24. They have seen thy goings O God even the goings of my God my King in the sanctuary Paraphrase 24. After the coming out from Egypt and delivery of the Law by the ministry of whole hosts of Angels the Ark and the Tabernacle being built constantly marched before them in all their journeyings with a procession of like solemnity though performed by meaner persons an host though not of heavenly officers and so conducted them to the place of their promised rest Numb 10.35 and with it God himself went as a King before them to rule and guide and protect them And so shall Christ by his grace by his word and his sacraments when he is in heaven 25. The singers went before and the players on instruments followed after amongst them were the damsels playing with timbrels Paraphrase 25. And the going up of the Ark was very solemn with voices and instruments of Musick both which were committed to the Levites care and the pious women accompanied and bare their part in the quire And so when Christ is gone up to heaven the Apostles shall celebrate and promulgate it to all the world and Mary Magdalen and other women witnesses thereof shall affectionately joyn with them indivulging it 26. Bless ye God in the congregation even the Lord from the fountain of Israel Paraphrase 26. And all the people of Israel all that are come forth from out of the waters of Judah Isai 48.1 excited and called upon the other to magnifie the Name of the Lord As all Christians shall be obliged solemnly to magnifie the Name of the Messias and to that end frequently to assemble together 27. There is little Benjamin with their rulers the princes of Judah and their counsel the princes of Zabulon and the princes of Naphtali Paraphrase 27. Particularly the two royal tribes 1. that of Benjamin from which the first King sprang â— that of Judah from which the second and the two learned tribes Zabulon and Naphtali And we may note that the Kingdom of the Messiah should at length be submitted to by all the Potentates and learned men in the world 28. Thy God hath commanded thy strength strengthen O God that which thou hast wrought for us Paraphrase 28. Thus is it meerly the work of Gods presence noted by the Ark assistance and providence that we have thus been enabled to subdue our enemies and get possession of this good land and so the grace of Christ by which sin and Satan shall be weakned and subdued Lord do thou continue this thy power and goodness and go through with and confirm this work of mercy which thou hast begun and thus far advanced in us 29. Because of thy temple at Jerusalem shall Kings bring presents unto thee Paraphrase 29. And then as thy donatives have been imparted to the very heathen enemies of God v. 18. so by way of return shall the heathen nations and princes come in to the acknowledgement and worship of thee and bring sacrifice and oblations to thy Temple the Queen of Shebah personally the Asiatick Princes and Roman Emperors by their offerings And in like manner the heathen world and the greatest Princes thereof shall imbrace and accept the faith of Christ 30. Rebuke the company of spear-men the multitude of the bulls with the calves of the people till every one submit himself with pieces of silver scatter thou the people that delight in war Paraphrase 30. And those that hold out and trust in their military strength tyrannizing and oppressing and subduing all their neighbour nations and out of an insatiate desire of wealth have they never so much will have more and use all violence and war to that purpose Jam. 4.2 these wilt thou severely punish and destroy And so shall Christ the greatness of heathen Rome which having attained to the Empire of the world and to the greatest wealth imaginable shall be subdued and destroyed by the Goths c. and so the Empire subjected to Christianity in Constantine's time see Rev. 17. and 18. 31. Princes shall come out of Aegypt Aethiopia shall soon stretch out her hands unto God Paraphrase 31. And by this means shall many other heathen nations Egyptians and Ethiopians c. be induced to come in as Proselytes and imbrace the law of God and offer up their prayers in his Temple And so when heathen Rome is subdued to the faith of Christ the other nations that depend on that Empire shall receive it also 32. Sing unto God ye kingdoms of the earth O sing praises unto the Lord. Selah Paraphrase 32. And Jerusalem shall be an house of prayer to all nations and this shall be just matter of the most solemn triumphant joy to all the people in the world all due and to be acknowledged to the God of heaven 33. To him that rideth upon the heaven of heavens which were of old loe he doth send out his voice and that a mighty voice Paraphrase 33. To that God that descended and spake to Moses of old out of the cloud on Mount Sinai with such thunder as made them all to tremble see note on Psal 148. a. and will more clearly reveal his will in the fulness of time by the voice of his own Son incarnate and by the preaching of the Apostles to all the world 34. Ascribe ye strength unto God his excellency is
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
and to be disheartned because thou art not yet pleased to hearken to me 4. They that hate me without a cause are more than the hairs of my head they that would destroy me being mine enemies wrongfully are mighty then I restored that which I took not away Paraphrase 4. And mine adversaries daily increase beyond number have nothing from me to provoke them nothing but patience of their injuries and readiness when I have not in the least offended them to satisfie their causeless quarrels by mine own diminutions and yet they are so far from being melted or mollified with my soft returns that they still grow more obstinate and obdurate and as they are very willing so are they very able to mischief me 5. O God thou knowest my foolishness and my sins are not hid from thee Paraphrase 5. To thee O Lord I make my appeal who perfectly knowest what I have done amiss either through ignorance or more criminously and canst certainly testifie for me that I have not been guilty of any thing whereby to deserve this usage from them 6. Let not them that wait on thee O Lord God of hosts be ashamed for my sake let not those that seek thee be confounded for my sake O God of Israel Paraphrase 6. If thou forsake and do not vindicate my cause if thou permit me to be thus overborn by injurious men 't will be a great discouragement and reproach to those that faithfully serve and depend on thee Thy glory therefore is concerned in it O let this move thee to hasten to my relief 7. Because for thy sake I have born reproach shame hath covered my face Paraphrase 7. For I have been oft scofft at and upbraided by men for relying on thee and keeping fast mine hâ—ld on thee whilst I receive no deliverance from thee 8. I am become a stranger unto my brethren and an alien to my mothers children Paraphrase 8. Those that are nearest to me in blood and such like relations avoid me and disclaim me because I am resolved to adhere to thee and expect with patience the issues of thy providence 9. For the zeal of thine house hath eaten me up and the reproaches of them that reproached thee are fallen upon me Paraphrase 9. I have shewed my self very affectionately zealous for thy honour and worship and this hath brought hatred and persecutions upon me all the scoffs that blasphemous Atheists have cast on thee are become my portion because I own depending on thee This had a more eminent completion in Christ see Joh. 2.17 Rom. 15.3 when his zealous expressions of dislike to the corruptions of the Jews brought his crucifixion upon him 10. When I wept and chastened my soul with fasting this was to my reproach 11. I made sackcloth also my garment and I became a proverb unto them Paraphrase 10 11. If at any time either by fasting or wearing of sackcloth I seemed to them to perform any special act of devotion to God this was made matter of scorn and reproach and bitter sarcasm 12. They that sit in the gate speak against me and I was the song of the drunkards Paraphrase 12. And thus have I been used both by the grave men that sit in the seats of judicature and by the vainest and lightest that spend their time in drinking excessively they please themselves by scoffing at me 13. But as for me my prayer is unto thee O Lord in an acceptable time O God in the multitude of thy mercy hear me in the truth of thy salvation Paraphrase 1â— In this sad distrest condition as in a season most capable of thy merciful interposition I humbly address my prayer to thee O be thou pleased for thy abundant mercies and for thy righteous promise sake to receive and answer it 14. Deliver me out of the mire and let me not sink Let me be delivered from them that hate me and out of the deep waters Paraphrase 14. Lord suffer me not to remain any longer in this disconsolate and dangerous condition theâ—e present pressures and continual expectations of being overwhelmed by them but hasten timely I beseech thee to my rescue 15. Let not the water-flood overflow me neither let the deep swallow me up and let not the pit shut her mouth upon me Paraphrase 15. How low soever my condition and how imminent soever my danger is Lord do thou support that I perish not under it 16. Hear me O Lord for thy loving kindness is good turn unto me according to the multitude of thy tender mercies 17. And hide not thy face from thy servant for I am in trouble hear me speedily Paraphrase 16 17. Lord thou art a God of infinite mercies of the tenderest and most compassionate affections to those that are in any distress O be thou pleased at this time thus to exhibite thy self to me to rescue me out of this distress and no longer to delay thy timely succours 18. Draw nigh unto my soul and redeem it deliver me because of my enemies Paraphrase 18. Thou canst not but take notice of the pride and malice of mine opposers O do not thou permit them to triumph over me as they certainly will when they think me forsaken by thee 19. Thou hast known my reproach and my shame and my dishonour mine adversaries are all before thee Paraphrase 19. Thou seest how contumeliously I have been used by them thou discernest every word and thought of theirs against me which are by interpretation against thy self also 20. Reproach hath broken mine heart I am full of heaviness and I looked for some to take pity but there was none and for comforters but I found none Paraphrase 20. And this it that so extreamly pricks and wounds me that makes my sorrow so comfortless and unsupportable that when I have prayed for and expected relief from thee I have yet been disappointed and so scoft at by my enemies for the vanity of my hopes which being reposed on thee have not as yet been answered by thee 21. They gave me also gall for my meat and in my thirst they gave me vinegar to drink Paraphrase 21. In such a distress men of any tolerable good nature would have had some compassion upon me and at least afforded me some allays if not relief but these hard-hearted men have studied to add to my weight and farther to imbitter my sufferings to me How this had a more eminent and more literal completion in the souldiers usage to Christ upon the Cross see Mat. 27.34 Mar. 15.23 Joh. 19.28 29. 22. Let their table become a snare before them and that which should have been for their welfare let it become a trap Paraphrase 22. But Gods vengeance shall find these out that have dâ—â—lt thus barbarously with 〈◊〉 their oblations and prayers shall be so far from pacifying him or being accepted by him or bringing them any â—tage that like the offerings to false Gods stiled the
preparing a table c. Isai 65.11 they shall provoke God and turn to their mischief How this was fulfilled of the Jews crucifiers of Christ whose worship and temple was abolished and destroyed for that fact see Rom. 11.9 23. Let their eyes be darkned that they see not and make their loyns continually to shake Paraphrase 23. And their end shall be occaecation and terrors obduration and despair And so also of the impenitent Jews after the crucifixion of Christ 24. Pour out thine indignation upon them and let thy wrathful anger take hold of them Paraphrase 24. The severest punishments of God shall overtake them and all the most miserable effects of his displeasure 25. Let their habitation be desolate and no man to dwell in their tents Paraphrase 25. And in fine utter desolation and eradication This had a most eminent completion in the final destruction of the Jews presently after their crucifying of Christ 26. For they persecute him whom thou hast smitten and they talk to the grief of those whom thou hast wounded Paraphrase 26. For when God was pleased to withdraw his countenance and fatherly to chastise his servants for their good these cruel unmerciful men in stead of coming in to their comfort or relief indeavoured to heap afflictions and reproaches upon them 27. Add iniquity unto their iniquity and let them not come into thy righteousness Paraphrase 27. And accordingly God in his just displeasure shall withdraw his grace from them and permit them to accumulate one sin upon another so as never finally to return to amendment of life and capacity of his mercy 28. Let them be blotted out of the book of the living and not be written with the righteous Paraphrase 28. And then suddenly cut them off in the midst of their sins and not suffer them to live any longer among pious men who are so maliciously bent against them How signal a completion this had in Judas after his betraying of Christ see Act. 1.20 29. But I am poor and sorrowful let thy salvation O God set me up on high Paraphrase 29. Mean while O Lord be thou pleased to deliver me out of this sad distrest disconsolate condition 30. I will praise the name of God with a song and magnifie it with thanksgiving Paraphrase 30. That I may be excited thereby and engaged to make my most solemn and thankful acknowledgments to thee 31. This also shall please the Lord better than an oxe or bullock that hath horns and hoofs Paraphrase 31. That being the most acceptable sacrifice that can be presented to thee and which alone shall be used by the Christian Church in stead of all the Mosaical 32. The humble shall see this and be glad and your heart shall live that seek God Paraphrase 32. This shall be a joyful spectacle to all that depend and relie on God Thy seasonable interposing for me that rely on thee and stand in such need of thy relief and am resolved never to give over my affiance on thee will be the most severaign cordial to all that have espoused thy service the greatest matter of joy and transportation to their very hearts 33. For the Lord heareth the poor and despiseth not his prisoners Paraphrase 33. An instance to confirm their belief of that great truth and divine axiome That God never was or will be wanting to any faithful servant of his in time of distress that continues his prayers to and affiance in him 34. Let heaven earth praise him the sea every thing that moveth therein Paraphrase 34. For this and all other thy glorious excellencies and emanations of goodness toward us thy unworthy creatures may all the Angels and Saints in Heaven and all the inhabitants of this inferiour globe pay their due tributes of lauds and thanksgiving to thee 35. For God will save Sion and will build the cities of Judah that they may dwell there and have it in possession Paraphrase 35. For whatever distress befalls his people he will timely deliver them out of it return their captivitie◠when they have reformed their lives forsaken their sins which bring their punishments on them and restore them to a prosperous peaceable state 36. The seed also of his servants shall inherit it and they that love his Name shall dwell therein Paraphrase 36. Which they and their posterity shall successively injoy as long as they make good their piety and constant obedience to his commands Annotations on Psal LXIX V. 4. Would destroy From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 succedit to cut short is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here those that cut me short i. e. oppress or persecute me the LXXII render it so and joyn it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falsely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that persecute me unjustly V. 10. My soul The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the sensitive soul or animal faculty which in fasting or abstinence is afflicted 't is ordinary in scripture to describe bodily fasting by afflicting the soul which is more than simply fasting So the Chaldee renders it exactly according to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I wept in the fasting of my soul The LXXII paraphrase it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I bowed down my soul by fasting V. 12. Gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gate is frequently taken for the place of judicature which was wont to be in the gate of the city So Deut. 25.7 Let his brothers wife go up to the gate to the Elders the Chaldee read to the gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the house of judgment So Ruth 3.11 all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gate of my people is by the Chaldee rendred all that sit in the gate of the Sanhedrim and so Ruth 6.1 Boaz went up to the gate i. e. to the gate of the house of the judgment of Sanhedrim So Hest 2.19 and 21. Mordecai sat in the Kings gate is by some learned men understood of his sitting in the Sanhedrim which the King instituted And so in all reason it is to signifie here and denotes the solemnest and gravest Senators as after the more unworthy the drunkards c. V. 18. Good The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this as in many other places signifies abundance of goodness or mercifulness So in St. Paul Rom. 5.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good man in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a righteous man is a merciful-minded man in a high degree above the proportion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercifulness which is oft exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness Accordingly the LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bountiful or gratious and so the Latine benignae And to this is proportionable what follows the multitude of thy tender mercies V. 22. That which should have been for their welfare What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad paces for prosperities here signifies may perhaps best be learned from
could not take their weapons in their hands i. e. they could not use their hands to manage their weapons The LXXII have but little varied the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they found nothing with their hands i. e. they were able to do nothing with them their vast army atchieved nothing but returned with shame of face to their own land 2 Chron. 32.21 Which the Latine seems to have a little mistaken when they add the preposition in to what they found in the LXXII nihil invenerunt in manibus they found nothing in their hands but that still interpretable to the former sense they found nothing i. e. they had neither weapons nor strength in their hands their whole Army was utterly routed and discomfited without striking a stroak for which the Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their hands were not able or impotent And this well agrees to the beginning of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have been cut off or perished they are gone saith Abu Walid or have despoiled themselves the reciprocal from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praedaâ—us est they have cast away their weapons saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were troubled say the LXXII as when in a Panick terror men are amazed discomfited throw away their weapons and fly and by that astonishment are like men in a sleep their strength and sense tyed up but it more punctually refers to the time wherein the Angel smote the Assyrian Army in the deep of the night when they had put off their garments and weapons both were fast asleep in their tents and at once 85000. of them slain Isa 37.36 This is poetically described by sleeping their sleep and as is added v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men in a dead sleep dura quies ferreus somnus an hard and thorny sleep Were they never so strong or valiant had they never such strength of body skill in armes courage of mind and all that was necessary for a conquest in the midst of their security they were smitten and so utterly vanquisht and returned re infectâ without doing of any thing V. 8. Feared What is meant by the earths fearing here must be judged by proportion with the judgments being heard from heaven in the former part of the verse In the history 2 Chron. 32.21 the Angel of the Lord wrought that great execution on the Assyrians Army Now the descent of an Angel when he came commissioned for any act of power was generally furnished by God with some sensible attestation from nature thunders and earthquakes neither of which would probably be wanting in so eminent a work as the slaughter of eighty five thousand Of the thunder there can be no doubt the judgments being heard from heaven refers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which indifferently signifies voice and thunder which is a vocal and so audible judgment coming out of the aire which in scripture is stiled heaven And then for the earthquake that that is signified by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earths fearing may be guessed from 1 Sam. 14.15 There was trembling in the host in the field and among all the people the garrison and the spoilers they also trembled and the earth quaked so it was a very great trembling or a trembling of God Here a trembling of God or such as is caused by the appearance of Angels sent by God is made up not only of the trembling of men but of the earth it self And so Matth. 28.2 at the appearance of Angels there was a very great earthquake And this to very good purpose that they that opposed Gods people might evidently perceive that it was not chance or ordinary sickness or sudden infection that cut them off but the displeasure of an omnipotent Deity Now because among us trembling is an effect of fear and where trembling is visible outwardly fear is supposed to be within therefore it is here an easie poetick figure to express an earthquake by the fearing of the earth And then that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was still as it is elegantly opposed to the trembling or fear forementioned so it imports the effect of this earthquake to the children of Israel this short commotion gave rest and quiet to the land as Jud. 3.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just the same phrase as here the land had rest eighty years and so ch 5.31 and 8.28 and in several other places the land had rest or the countrey was in quiet And so in St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest is quiet from the persecutors of the Christians see note on Heb. 3. c. Abu Walid from its conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fearing here would make it one of those which have contrary significations and so to signifie here stirred or moved But the Jewish Arab renders it some of the people of the earth feared and some were still i. e. saith he the oppressors feared and the oppressed had rest V. 10. Restrain What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here is not agreed among the Interpreters the word signifying 1. to gird and 2. to restrain In the notion of restraining it will have a very commodious sense applyed to Senacherib to whom this Psalm belongs For as by the slaughter of the eighty five thousand in his army he was forced to depart and dwell at Niniveh 2 King 19.36 so after his return thither there be some remainders of his wrath on the Jews that dwelt there We may see it Tob. 1.18 If the King Senacherib had slain any when he was come and fled from Judaea I buried them privily for in his wrath he killed many c. This was the racemation as it were or gleanings of his wrath and this was restrained by God for he soon falls by the hands of his sons Adramelech and Sharezer as he was worshipping in the house of Nisroch his God 2 King 19.37 And to this sense Kimchi interprets it thou shalt so repress the malice of our enemies that the other nations shall not dare to fight against us so likewise Aben-Ezra And thus it must be if the remainder of wrath be mans wrath as the former part of the verse inclines it Surely the wrath of man c. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the primary notion signifies girding or putting on araying ones self cinxit accinxit praecinxit Girding we know signifies putting on and is applied to garments ornaments arms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gird thy sword upon thy thigh Psal 45.3 and frequently elsewhere and so girding with gladness is putting on festival ornaments And agreeable here in a poetical phrase thou shalt gird on the remainder of wrath parallel to putting on the garments of vengeance for clothing Isa 59.17 will signifie Gods adorning and setting out himself by the exercise of his vengeance vulgarly exprest by his wrath and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrath most fitly used with reflexion on 〈◊〉 〈◊〉
of earth to cover the dead body that lies under So Job 30.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the grave And this is here fitly applied to Jerusalem the stately buildings whereof underwent the same destruction with the inhabitants it was before their dwelling place it is now their Sepulchre the whole city is turned into several tombs or monumental heaps Abu Walid ascribes to the word the notion of desolations and wasts and so the Jewish Arab. V. 8. Former iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may probably here have a special reference to those first sins which this people had been guilty of after their coming out Egypt Such was their Idolatry in the Golden calf Of that God tells them Exod. 32.34 In the day that I visit I will visit their sin upon them viz. this sin of theirs Accordingly the Jews have a received maxim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no visitation in which there is not some visitation of or infliction for the calf To this the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 head or feet seems to incline and so doth the Chaldee which renders it our iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that were from the beginning and the LXXII by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that were from the beginning are to the same sense and so the Syriack by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our old sins and the vulgars Antiquarum their antient sins V. 10. Let him be known That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognoscatur let be known is to be connected to the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revenge and not to the Name of God praeceding is agreed on by the antient Interpreters So the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And let the revenge of the blood of thy servants which is poured out be known among the heathen before our eyes So the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the avenging or inquisition be known among the nations in our sight And so may the Chaldee be rendred also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the avenging of the blood of thy servants be manifested among the people that we may see it And so the others also V. 12. Reproach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most fitly belongs here to the persons foregoing viz. our neighbours and not to the reproach thus Render our neighbours seven fold into their bosome i. e. as they have dealt with us so do thou deal with them return to them seven fold by way of punishment for all their oppressions and injuries done to us then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reproach of them which have reproached theâ—e O Lord i. e. repay or return reproach and from the former words seven times as much reproach to them which have reproached thee O Lord. Thus the Chaldee their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred who have reproacht and so the Interlinear reads probrum eorum qui affecerunt te probris the reproach of them that reproached thee The Eightieth PSALM TO the chief Musitian upon Shushannim Eduth A Psalm of Asaph Paraphrase The eightieth Psalm is a complaint of the troubles of Gods Church and people probably in time of captivity or by way of prediction of it and prayer for release from them 'T was composed by Asaph and committed to the Praefect of the Musick to be sung to the six-stringed instrument that waited on the Ark or that was used in the sacred commemorations and festivities 1. Give ear O thou shepherd of Israel thou that leadest Joseph like a flock thou that dwellest between the Cherubims shine forth Paraphrase 1. Hearken O Lord unto our prayers Thou art the great governour and defender of thy people and conductest them in all their ways thou givest responses from the oracle and exhibitest thy self by the ministry of thy holy Angels to those that make their addresses to thee in thy sanctuary thou revealest thy will to them and grantest their petitions O be thou thus gratiously pleased to exhibite and manifest thy self to us at this time 2. Before Ephraim Benjamin and Manasses stir up thy self and come and save us Paraphrase 2. Thou once wentest along with the Israelites in their march from Egypt to Canaan the three tribes of Ephraim Benjamin and Manasses next following the Ark of thy presence and then thou didst deliver us from all our assailants O let us all now in like manner as then the tribes of Israel and Judah both carried away captive the one under Salmanasar the other under Nebuchadonosor receive deliverance and redemption from thee 3. Turn us again O God and cause thy face to shine and we shall be saved Paraphrase 3. Be thou pleased to return our captivity and restore thy favour and loving kindness towards us else there is no possibility of relief to be hoped for by us 4. O Lord God of hosts how long wilt thou be angry against the prayer of thy people Paraphrase 4. We address our selves to thee as to the supreme Commander of all the hosts of Angels the only Monarch and Governour of heaven and earth from thee alone we beseech deliverance but thou rejectest our prayers and continuest the evidences of thy displeasure Lord be thou at length pleased to be reconciled to us 5. Thou feedest them with the bread of tears and givest them tears to drink in great measure Paraphrase 5. We are in continual sorrow and distress and that of the heaviest sort shut out and deprived of thy presence and have no degree of comfort or refreshment but our lamentations 6. Thou makest us a strife unto our neighbours and our enemies laugh among themselves Paraphrase 6. Thou permittest our neighbours that hate us Eduâ—aeans c. Psal 83.6 see note c. to add their load to our pressures to assault and invade us and that successfully to rejoyce and triumph over us 7. Turn us again O God of hosts and cause thy face to shine and we shall be saved Paraphrase 7. In this sad conjuncture we have none but thee to flee unto for relief O be thou pleased to shew thy self to us in thy power and majesty to rescue us from this captive forlorn state and restore us to thy favour and mercy to return our captivity v. 13. and then our neighbours triumphs and depraedations shall be at an end then it shall be well with us who are otherwise in a most deplorable condition 8. Thou hast brought a vine out of Egypt thou hast cast out the heathen and planted it 9. Thou preparedst room before it and didst cause it to take deep root and it filled the land 10. The hills were covered with the shadow of it and the boughs thereof were like the goodly cedars 11. She sent out her boughs unto the sea and her branches unto the river Paraphrase 8 9 10 11. Thou hast brought this people out of the bondage of Egypt to the most fertile and
Paraphrase 3. Their malice and avarice is great and accordingly their consultations and designs very treacherous and bloody and cunningly managed for the invading this Nation which so neerly relates to thee but especially thy Temple which is among us either as that which seems to secure thy protection over us or as by the magnificent structure and riches thereof it invites them to pillage it 4. They have said Come and let us cut them off from being a Nation that the name of Israel may be no more in remembrance Paraphrase 4 And their joynt resolution is that they will imploy all their strength utterly to destroy us to invade and possess themselves of the land and finally to root out all the inhabitants 5. For they have consulted together with one consent they are confederate against thee 6. The Tabernacles of Edom and the Ishmaelites of Moab and the Hagarens 7. Gebal and Ammon and Amalek the Philistims with the Inhabitants of Tyre Paraphrase 5 6 7. To this end a multitude of Nations have from time to time combined and joyned in the same malitious purpose if not altogether yet all in their several seasons some after and taking advantage by the others Thus the Idumeans and Arabians of both sorts those of the posterity of Ismael and from Cethura the Moabites and Syrians and Ammonites and Amalekites and Philistims and Tyrians the neighbours but inveterate enemies of this Kingdom 2 Sam. 8.11 8. Assur also is joyned with them they have holpen the children of Lot Paraphrase 8. And thus at length the Assyrians either as confederates with them or as the principal invaders under Salmanasar and Senacherib on the same destructive and bloody design that had been of old espoused but could not then be effected by the Ammonites and Moabites have now contributed their utmost to the wasting and destroying this land and so been successful instruments of delivering us up to these our neighbours rapines See note c. 9. Do unto them as unto the Midianites as to Sisera as to Jabin at the brook of Kison 10. Which perished at Endor they became as the dung of the earth Paraphrase 9 10. But this their malice to us is not likely to succeed well to them but shall bring upon them the like destructions which have from time to time befallen the enemies of this Church and chosen people of God not by their own strength but by Gods special interposing for us even such as befell the host of Midian when by Gods direction to Gideon they were discomfited by no more than Three hundred Men a most disproportionable number with empty pitchers and lamps in them Judg. 7.16 and by the sword of the Lord and of Gideon v. 18. such as under the conduct of Deborah befell Jabin King of Canaan who was discomfited and Sisera Captain of his host slain by Jael a woman Judg. 4.21 which fight as it was near the River Kishon Judg. 4.7 and v. 21. so Endor near to Megiddo and Tanaach Judg. 5.19 was the peculiar place where the slaughter was made wherein that whole host was utterly destroyed 11. Make their nobles like Oreb and like Zeeb yea all their Princes as Zeba and as Zalmunna 12. Who said Let us take to our selves the houses of God in possession Paraphrase 11 12. Such as when in the pursuit of Gideons victory over the Midianites there were four Kings slain Oreb and Zeeb Judg. 7.25 and Zeba and Zalmunna Judg. 8.12 So shall it fare with all those that design to oppress and despoil Gods people and the possessions setled on them by God or to invade his Temple and sacrilegiously pillage the riches thereof 13. O My God make them like a wheel as the stubble before the wind 14. As the fire burneth a wood and as the flame setteth the Mountains on fire Paraphrase 13 14 1◠Thou O Lord shalt in thy time when they have been thy scourge to chastise us proceed in great severity against them use them as the husbandman doth the chaffe in a threshing floor first threshing then winnowing and then burning it up and so shalt thou afflict them dissipate them and finally consume them 15. So persecute them with thy tempest and make them afraid with thy storme 16. Fill their faces with shame that they may seek thy name O Lord. Paraphrase 16. Thy severity toward them may be more for their advantage than any prosperity could be when they discern themselves disappointed and discomfited in their enterprises of malice this may possibly work upon them and bring them to the acknowledgment of thee 17. Let them be confounded and troubled for ever yea let them be put to shame and perish 18. That men may know that thou whose name alone is Jehovah art the most high over all the earth Paraphrase 17 18. But if this be not the success of it 't is then just with thee that they should be delivered up to everlasting confusion and destruction that others though not they may be instructed by it and brought by the sight of thy judgments on proud obdurate Atheists to acknowledge thee to be what thy Name Jehovah imports the one supreme ruler and disposer of all the men in the world Annotations on Psal LXXXIII V. 1. Silence From the two acceptions of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be silent and to be like is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here variously interpreted The LXXII Latine Syriack Arabick and Aethiopick agree to read it in the latter notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall be likened to thee But the Chaldee by reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold not thy peace determine it to the former And so doth the Context the verse consisting of two phrases more both to the same purpose V. 3. Hidden ones The Chaldees rendring may here deserve to be considered Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render secret ones they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are hidden in thy treasures and so Abu Walid those that are kept by thee And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is certainly used Ps 17.14 thou shalt fill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy hidden i. e. thy treasure and Ezek. 7.22 They have polluted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my treasure And therefore in this sense it is most probable to be used in this place also All the question is what is meant by Gods treasure and that is not improbably solved by the Chaldee in that place of Ezek. 7.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth or land of the house of my Schechinah or habitation the land or people of the Jews among whom Gods house or place of residence was or rather the Temple or Sanctuary it self which is expresly said to be that which should be defiled their holy places v. 24. my sanctuary and my house chap. 8.6 and 9.6 and 7. of which God was justly thought to have such a special care and yet which was for their sins v.
Soveraign whom thou with thine holy oyle hast inaugurated and by thy special providence appointed to be King over us 10. For a day in thy Courts is better then a thousand I had rather be a dorekeeper in the house of my God than to dwell in the tents of wickedness Paraphrase 10. It is infinitely more desirable and valuable to spend one day in thy presence and service in the place where thou art pleased peculiarly to exhibit thy self than a thousand days in any other condition deprived of this priviledge and advantage more eligible to lye at the threshold in the most abject condition of neerness to this palace of thine than to have all the pompe and glory of any the most splendid worldly condition and to be withheld from this liberty as men excommunicated and separated from thy presence 11. For the Lord God is a sun and shield the Lord will give grace and glory no good thing will he withhold from them that walk uprightly Paraphrase 11. For this God of ours that there exhibits himself is the spring of all light and strength directs us in our way and defends us in it he will not only pity and deliver but even advance and dignifie and heap all abundance of blessings both corporal and spiritual in this life and eternal in another life on all those that faithfully adhere to him and constantly observe his commandments Surely God heareth not sinners but him that is a worshipper of God and doth his will him he heareth denyeth him no request which is truly for his avail to have granted him 12. O Lord God of hosts blessed is the man that trusteth in thee Paraphrase 12. O thou blessed omnipotent Lord of all Majesty how unspeakably great and valuable is that one felicity which consists in a constant adherence to and dependance on thee He that is thus united to the fountain of all good things can never stand in need of any thing that is truly profitable or desirable Annotations on Psalm LXXXIV V. 3. Cryeth out From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cry aloud vociferate or jubilate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and it is used either for grief but especially for joy and exultation the LXXII fitly render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding joy And being here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it hath a special notation such as is taken from the custom of Mariners or Soldiers or husbandmen the first of which when they loose from land into the ocean set sail with a shout the second when they assault their enemies incourage one another with a shout when they have gotten the victory express their joy with a shout the third when they conclude their harvest do it with a shout called therefore proverbially Isa 9.3 the joy in harvest And so when they went up to the feasts at Jerusalem they went with an holy jubilation or shout And this seems to be the full importance of the phrase in this place My heart and my flesh my rational and even carnal sensitive faculties shout to the living God are ardently desirous of thus going up to the Sanctuary are ready with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ovations and vociferations when they be allowed that favour to go up to the presence of this living God the joy of their very life whose gratious assistance and exhibition of himself is the only tenure they have in all kind of prosperity V. 5. Hearts The difficulties of this verse may possibly be removed by remembring the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only for the heart but by metaphor being oft applyed to those things that have no heart for the middle So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jon. 2.3 not into the heart but the midst of the Seas So Deut. 4.11 the mountain burnt with fire to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not heart but midst of heaven 2 Sam. 18.14 Absolom was alive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the Oake So Jer. 51.1 inhabitants of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not heart but midst of them that rise up against me And if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may thus with the learned Grotius be rendred here in the midst of them then the passage will be clear Blessed is the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally strength or as the LXXII and Syriack and Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help to him in thee i. e. which hath in thee strength help or protection being allowed liberty as the former part of the Psalm determins the sense to resort to Gods Sanctuary which is sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from whence that protection and aid in all exigencies may be had Then follows to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paths or highwayes fosseways or causeys from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to raise or pave a way with stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascents i. e. wayes of going up to the Sanctuary in the midst of them i. e. who have such highways free liberty to go up to the holy assembly in the midst of them or if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie their hearts who take care and look to the maintenance of these causeys in order to the sacred assemblies which they that are deprived of that priviledge of going up to them most sadly bemoan the want of When Jerusalem became the Metropolis of Judaea the roads to it upon civil grounds were to be made large and passable but when the Temple was built there and by the Law the whole nation obliged thrice every year to resort thither this was now upon weightier reasons to be provided for Especially considering that Judaea was a mountainous uneven Countrey where the brooks in the valleys upon any fall of rain were apt to swell so as to be hardly passable And therefore among the causes for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intercalation of a month and alteration of the seasons of the festivals thereby the chief that are set down by Maimonides are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because 〈◊〉 wayes when in respect of them occasion requires it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and because of the bridges And the same Maimonides tells us Hilch Roths c. 8. that for the maintenance of the wayes every year at the 15. of the Month Adar Commissioners were sent out to look to the repairs of bridges causeys c. This makes it not unreasonable to suppose that the wayes to the Temple should here be mentioned in reference to those sacred solemnities as when Lam. 1.4 't is said The wayes of Zion mourn because none come to the solemn feasts And then as it is a felicity to have the use of these wayes so must it also have been an act of piety in any to take care of them that they might be serviceable to this end for themselves and others And to this purpose also the next verse will be best interpreted see note c.
TO the chief Musitian A Psalm for the sons of Korah Paraphrase The eighty fifth Psalm is a thankful acknowledgment of Gods mercy in returning their captivity and an humble importunate prayer for the confirming continuing and perfecting this mercy to them It hath some degree of propriety to Davids return to Jerusalem after his flight from Absolom but much more to the days of Ezra and Nehemiah after the captivity It was committed to the Praefect of the Musick to be sung by the posterity of Coreh 1. Lord thou hast been favourable to thy Land thou hast brought back the captivity of Jacob. 2. Thou hast forgiven the iniquity of thy people thou hast covered all their sin Selah 3. Thou hast taken away all thy wrath thou hast turned thy self from the fierceness of thy anger Paraphrase 1 2 3. It is thy special mercy and compassion to us O Lord that we that were chased and carried captive from our countrey are now restored to it again Our sins that brought these sad effects of thy displeasure upon us thou hast now been pleased to pardon and so being reconciled to us of thine own abundant free grace and mercy to release us from those severe punishments which have most justly lain upon us for our provoking offences 4. Turn us O God of our salvation and cause thine anger toward us to cease Paraphrase 4. From thee O blessed Lord all our deliverance proceeds be thou pleased to interpose thy hand to perfect this work of mercy and reconciliation and restauration which thou hast so gratiously begun for us and pardon the deviations that since our return we have most unexcusably been guilty of 5. Wilt thou be angry with us for ever wilt thou draw out thy anger to all generations 6. Wilt thou not revive us again that thy people may rejoyce in thee Paraphrase 5 6. We have long been exercised under thy sharp hand of punishments and allmost been tempted to despair of any release either to our selves or our posterities and since thou hast brought us back to our countrey our new fresh provocations have again withheld thy loving kindness from us cast back the work of rebuilding thy Temple O be thou now pleased as thou hast begun to give us some essay of thy mercy to perfect and complete it to us to restore unto us that life and pleasure and joy which we were wont to enjoy in approaching to and attending on thee in thy Sanctuary 7. Shew us thy mercy O Lord and grant us thy salvation Paraphrase 7. This is a divine work of mercy and deliverance O Lord be thou gratiously pleased to afford it us 8. I will hear what God the Lord will speak for he will speak peace unto his people and to his saints but let them not turn again to folly Paraphrase 8. And this I am confident thou wilt now do in return to our prayers if we be but duly qualified to receive so great a mercy sincerely penitent for our former sins faithfully resolved on a new and holy life and continue constant in these vows of never relapsing to our former provoking sins All which we shall after such correction certainly be careful to performe if we be not the most stupid Tools in the world 9. Surely his salvation is nigh them that fear him that glory may dwell in our land Paraphrase 9. God certainly on his part will be most ready to perfect this mercy to us that thy Temple may be rebuilt and the glorious majestatick presence or inhabitation of God may return and be resetled in Jerusalem if we only be on our parts careful to qualifie our selves for the receiving it by sincere reformation and persevering obedience to his divine precepts 10. Mercy and truth are met together righteousness and peace have kissed each other Paraphrase 10. Let us be careful to approve the sincerity of our obedience to God and he will certainly crown that with his mercies all felicity and prosperity 11. Truth shall spring out of the earth and righteousness shall look down from heaven Paraphrase 11. Let our hearts fructifie in good works and God will cherish and reward them 12. Yea the Lord shall give that which is good and our land shall yield her increase Paraphrase 12. These two things shall never be separated our bringing forth fruits of righteousness and Gods heaping all manner of good upon us 13. Righteousness shall go before him and shall set us in the way of his steps Paraphrase 13. Our duty it is to walk obediently before him and then he will follow in performing his part of the Covenant of mercy bring us to all that is desirable or valuable to us Annotations on Psal LXXXV V. 2. Forgiven the iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally thou hast born or taken away iniquity is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardoned and so by the Syriack by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitted And this with all that follows of covering their sin taking away his wrath c. a lively expression of what went before v. 1. the bringing back their captivity It is a maxim among the Jewish Doctors that Captivity is one way of expiation and so to return from thence was a sure indication that the sin for which it was inflicted was remitted or done away This saith Abarbanel was obumbrated in the Azazel or scape-goat which as the other that was slain was a sin-offering as appears Lev. 16. v. 5. He shall take two kids for a sin-offering And then the confessing the sins over him mentioned v. 21. Aaron shall lay both his hands on the head of the live goat and confess over him all the iniquities of the children of Israel c. putting them on the head of the goat And the goat shall bear upon him all their iniquities into a land of separation v. 22. shews that they were to carry their sins with them into the land of their captivity meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of separation that land whatsoever it was whither the divine providence had designed their deportation From whence therefore being now returned their sins for which they were thus punished are supposed to be left behind them no more to be laid to their charge if their return to their former sins do not cause them to be called to remembrance Thus indeed they did as appears by the books of Ezra chap. 9.1 and Nehem. chap. 5. and chap. 13. and that gave sufficient occasion as for the Fast Ezra 9.3 and Nehem. 9.1 so for the earnest deprecations here following in this Psalm v. 4. V. 8. Not turn to folly For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall not or and let them not return to folly which the Chaldee and Syriack render to that sense the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to them that turn their heart to him and the Latine ad eos qui convertuntur ad eor and to them
and attend the voice of my supplications Paraphrase 6. And hereon I found my trust and importunity that thou wilt now grant this my petition 7. In the day of my trouble I will call upon thee for thou wilt answer me Paraphrase 7. When I am in the greatest streights then aâ— in thy special opportunity I address my prayers unto thee being then most confident that thou wilt give me an answer of mercy 8. Among the gods there is none like unto thee O Lord neither are there any works like unto thy works Paraphrase 8. Of all the Angels in heaven much more of the false heathen Idol gods there is none fit to be compared with thee their power to relieve is not comparable to thine nor proportionably their readiness for such a work of mercy 9. All nations whom thou hast made shall come and worship before thee O Lord and shall glorify thy name Paraphrase 9. And this is so evident in thy works of creation but especially in thy works of redemption and thy strange providential dispensations and interpositions of thy hand in behalf of thy servants that all the blindest Idolatrous Gentiles may therein discern reasons abundantly sufficient to convince them of thy power and to bring them as proselytes to thy worship to acknowledge and magnifie thy divine Majesty and so at length they shall do in the days of the Messias 10. For thou art great and dost wondrous things thou art God alone Paraphrase 10. For to thee only belongs the soveraign commanding controlling power to which all creatures yield their obedience as being the one only God over all the world None but thou only hast the priviledge of working true miracles of resisting the most puissant power of men and so of rescuing the most disconsolate sufferers out of the utmost distresses 11. Teach me thy way O Lord I will walk in thy truth unite my heart to fear thy name Paraphrase 11. O Lord let thy spirit direct and guide all the actions of my life that they may be acceptable to thee that I may uniformely practice what thou requirest O be thou pleased to purge all hypocrisy out of my soul that I may perform a sincere universal obedience to thy commands not taking any interest of the world or flesh into competition with thee 12. I will praise thee O Lord my God with all mine heart and I will glorifie thy name for evermore 13. For great is thy mercy toward me and thou hast delivered my soul from the lowest hell Paraphrase 12 13. This I am sure is most perfectly due to thee and with it all the praises and acknowledgments of my whole soul and that for ever It being a work of thy superabundant mercy toward me thy poor indigent helpless and withall most unworthy servant that thou hast not permitted me to be swallowed up with that abyss of dangers that have incompast me but as yet preserved and so in some degree delivered me out of them 14. O God the proud are risen against me and the Assemblies of violent men have sought after my soul and have not set thee before them Paraphrase 14. For they are a sort of obstinate and withall very numerous powerful and formidable enemies that have set themselves purposely to destroy me without any fear of thee or imagination that thou wilt interpose any hinderance to the prosperous success of their designs 15. But thou O Lord art a God full of compassion and gratious long-suffering and plenteous in mercy and truth Paraphrase 15. But thou O Lord wilt undoubtedly relieve me and discomfit them Of this thy divine attributes assure me who art so wholly made up of mercy and pity to them that are in distress and cry to thee for help that I cannot doubt of thy hearing and rescuing me at this time and though thou deferâ—est the execution of thy wrath upon wicked doers on purpose to reduce them by thy patience to repentance yet when this work of thy long-sufferance and mercy proves in effectual when men go on impenitently and obstinately in their course thy fidelity and performance to thy servants that are opprest by such as well as that soveraign property thy mercy oblige thee to discomfit and exemplarily to punish them and relieve and deliver those that are oppressed by them 16. O turn unto me and have mercy upon me give thy strength unto thy servant and save the son of thy handmaid Paraphrase 16. Lord if it be thy will may this now be thy opportunity to restore thy wonted mercies to me to interpose thy power for my rescue and deliver me thy most lowly servant out of these present dangers 17. Shew me a token for good that they which hate me may see it and be ashamed because thou Lord hast holpen me and comforted me Paraphrase 17. Let thy favour and kindness toward me be now by some means as thou shalt think good signally and illustriously exprest that it may be effectual to work a shame and reformation in mine enemies so far at least as to give over their malitious design when they discern thee to espouse my cause to take my part to assist and support me against all their machinations Annotations on Psalm LXXXVI V. 2. For I am holy The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render for I am holy may deserve to be examined The Chaldee directly follow the Hebrew words and are to be interpreted by them and give no help toward the understanding them The LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as literal the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an aspirate for ×— as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with γ for ×— being most probably formed by an easie change from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This signifying originally 1. piety to God 2. probity 3. mercy or benignity the Syriack it seems thought it so unreasonable for the Psalmist to affirm any of these of himself that taking it in the third notion that of goodnese as that is all one with mercy they apply it not to the Psalmist but to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art good and so the Arabick also That this was by them done either through change or misunderstanding the Hebrew is not probable when there is another notion of the word which as it will best accord with this place so it will perfectly justify this their rendring that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on Ps 4. d. one that hath found favour with God This best accords with the rest of the titles here given to himself poor and needy v. 1. thy servant that trusteth in thee v. 2. one that cries daily to thee v. 3. that lifts up his soul to thee v. 4. Which what are they but the description of Gods Eleemosynary the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elsewhere Another possible notion of the word and which recedes very little from this such as may be owned of the
affairs and shut up from the conversation of men And in proportion with these they that are dead and laid in their graves are here said to be free i. e. removed from all the affairs and conversation of the World even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the commandments say the Jews of them that are dead Nidda fol. 76. Thus is death described Job 3. by lying still and quiet and at rest v. 13. in desolate places v. 14. where the wicked cease from troubling and the weary be at rest v. 17. where the prisoners rest together and hear not the voice of the oppressor v. 18. and where the servant is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here free from his master v. 19. In this verse there seems to be a gradation To be slain is more than to dye to be in the grave more than either but to dye by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be cut off by excision not to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remembrance of blessing to be utterly forgot and have no share in the world to come which they say every Israelite hath is the utmost pitch of misery V. 10. Dead That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the dead those that lye in the grave there can be no question The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the carcasses that are putrified in the dust So Isa 26.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not rise is but the interpretation of what went before they are dead they shall not live and so v. 19. the earth shall cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead bodies So Prov. 21.16 the man that wandreth from the way of understanding shall remain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the congregation of the dead the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the sons of the earth The same word is elsewhere used for gyants Gen. 14.5 and Isa 17.5 which makes it probable that the word comes from a notion of the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not ordinarily taken notice of by Lexicographers who generally take it for healing and curing such as may be common to these two so distant derivatives dead men and gyants The gyants we know are in most languages exprest by phrases taken from the bottom or bowels of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and terrae filii born from or sons of the earth and just so the Chaldee even now rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 't was used for dead bodies Prov. 21.16 which gives us reason to resolve that the Radix originally signified something pertaining to the lower parts of the earth and so 't will be fitly communicated to these two which in the notion of healing it will not be And to this accords a notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews for metals minerals gold silver coral c. which are digged out of the earth and from the very bottom of the Sea the abysse which is very agreeable to both these notions of the word the dead being there laid and disposed of after their departure out of this world their bodies in the grave and their animal Souls in Scheol the state of separation not otherwise capable of being described but by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disappearing the abyss or deep and the gyants by their great strength and exercise of it in invading and oppressing others and by being of uncertain originals phansied to have received their birth from some subterranean powers and so called by that title The LXXII deducing the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heale render it here and elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physitians and the Latine medici but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong men or Gyants V. 18. Acquaintance From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was darkned is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here an obscure dark place an hole or hiding-place and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a darke place or hole to my acquaintance signifies the lying hid and sculking of friends hiding themselves for fear they should be seen by him and called to help him The Jewish Arab reads And mine Acquaintance are become as darkness The Eighty Ninth Psalm MAschil of Ethan the Ezrahite Paraphrase The 89 Psalm is a commemoration of the mercies performed and promised to be continued to David and his posterity to the end of the world but now in the time of some great affliction on Prince and People probably in the captivity v. 38. c. see note i. seemingly interrupted by their sins and their breach of Covenant with God together with an hearty prayer for the return of them The Author of it is not known It was set to the tune of a Song of Ethan the son of Zerah called Maschil see note on Psalm 88. b. 1. I will sing of the mercies of the Lord for ever with my mouth will I make known thy faithfulness to all generations Paraphrase 1. The mercies of our God in making such gracious and glorious promises to his people and his exact fidelity in performing them is so great that it exacts all our lauds and most magnificent commemorations thereby to proclaim and divulge them to all posterity 2. For I have said Mercy shall be built up for ever thy faithfulness shalt thou establish in the very heavens Paraphrase 2. God hath promised abundant kindness and mercy and that to endure to us to all our posterities and so I am most confident he will perform make good by his continual faithfulness from his seat of mercy and of justice what he hath thus promised us 3. I have made a Covenant with my chosen I have sworn unto David my servant Paraphrase 3. This promise of his was most solemnly made by way of a sworn Covenant stricken with David whom he chose to be King over his people when he rejected and removed Saul 4. Thy seed will I establish for ever and build up thy throne to all generations Selah Paraphrase 4. And the sum of his Covenant was not only that he should be King over his people but that this dignity should be continued to his posterity for many generations and that in some degree though with great disturbances which their sins should bring upon them as long as this Nation should continue and that toward the time of the destruction thereof the Messias should be born of this very race of David and erect a spiritual Kingdom in the hearts of all faithful men the only true genuine posterity of Abraham and David which should undoubtedly endure to the end of the world 5. And the heavens shall praise thy wonders O Lord thy faithfulness also in the congregation of the Saints Paraphrase 5. This is a most glorious Covenant of transcendent and wonderful mercies which as thou hast made so thou shalt exactly perform to us the glories thereof shall be admired and celebrated by all the Angels in heaven when they are met together for the praising and
to instant fading and withering but if the sythe or sickle come the emblem of thy judgments on sinners then it falls in the prime of its verdure In the morning it is fresh and prosperous and in its growth and the very same day it is cut down and then immediately fadeth loseth all its verdure and beauty before the night 7. For we are consumed by thine anger and by thy wrath are we troubled 8. For thou hast set our iniquities before thee our secret sins in the light of thy countenance Paraphrase 7 8. And just thus it is with us Our sins have provoked thee to cut us off in the prime and most flourishing part of our age our open and crying sins these as the Rector of the Universe thou thinkest fit to punish with excision and beside these many more secret sins there are unknown to men but most clearly discernible by thee our secret apostasies and in our hearts returning to Egypt our dislike of thy methods thy presiding and governing us and preferring the satisfaction of our lusts before the observance of thy commands and these also provoke thy wrath call forth thy vengeance against us and by this means as with a torrent v. 5. we are swept away and consumed in a visible formidable manner 9. For all our days are passed away in thy wrath we spend our years a tale that is told Paraphrase 9. Thou hast been incensed by our Atheistical murmurings thy displeasure is gone out against us and so the years that were allowed us here and might otherwise have been prolonged for some time are now suddenly cut off our race is ended in a trice we are seised on with a swift destruction 10. The days of our years are threescore years and ten and if by reason of strength they be fourscore years yet is their strength labour and sorrow for it is soon cut off and we flee away Paraphrase 10. The vast numbers of 603550. that were fit for war and so were listed at our coming out of Egypt do all drop away one after another thy oath being gone out against them that but two of that whole number shall enter into Canaan all the rest leaving their carcasses in the Wilderness By this means it comes to pass that great multitudes die before they advance to more than the seventieth year of their age viz. all that were but thirty years old at their coming out of Egypt Others that were then in their prime about forty years old are sure not to out-live eighty And for the youth that were not numbred those that were to enter into Canaan and so out-live the rest they have yet little joy in their life nothing but wearisome journeys and turmoils see Psal 78.33 and so our complaint is most just as to a vast multitude of us that our age is even as nothing in respect of true duration but a thought or breath v. 9. our most vigorous men being cut off in their prime and so there is an end of them 11. Who knoweth the power of thine anger even according to thy fear so is thy wrath 12. So teach us to number our days that we may apply our hearts unto wisdom Paraphrase 11 12. Whilst thus we daily cut off the great unhappiness of it is that no man is careful to lay to heart these terrible effects of Gods heavy wrath upon us no man is so far instructed by what he sees daily befal multitudes of other men as to be sensible of his own danger and the shortness of his life so as to live well while he is permitted to live Lord be thou pleased to give us this grace so to instruct us and convince us of the shortness of our lives that we may be brought to pay that constant reverence and obedience that is due to thee and wherein true wisdom consists there being nothing so unwise as our provoking of thee and adventuring to be cut off in our sins 13. Return O Lord how long and let it repent thee concerning thy servants Paraphrase 13. And if it may be thy good pleasure O Lord reverse that sentence of excision which is gone out against us let it suffice that thy displeasure hath flamed to the devouring so great numbers of us and at length vouchsafe to be pacified and reconciled with us 14. O satisfie us early with thy mercy that we may rejoyce and be glad all our days Paraphrase 14. We have layn very long under thy wrath O Lord O delay not to afford us the full streams of thy mercy which we have thus long wanted and impatiently thirsted after that so for the remainder of our time we may have some matter of ovation and rejoycing after so much sadness 15. Make us glad according to the days wherein thou hast afflicted us and the years wherein we have seen evil Paraphrase 15. Our afflictions and miseries have lasted long O let us have some proportion of joy to so much of sorrow 16. Let thy work appear unto thy servants and thy glory unto their children Paraphrase 16. O magnifie thy glorious work of grace and mercy to us and our posterity which is most properly thine thy acts of punishments being thy strange works Isai 28.21 17. And let the beauty of the Lord our God be upon us and establish thou the work of our hands upon us yea the work of our hands establish thou it Paraphrase 17. Shew forth thy loving kindness and light of thy countenance toward us look graciously and favourably upon us give us thy grace to direct us in all our ways work thou in us both to will and to do and then by thy good providence prosper our designs and undertakings Annotations on Psalm XC V. 1. Dwelling From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dwell the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily signifies habitation and so the Syriack understands it here rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house But the Arabick usage of the verb in another notion for aiding or protecting is a sign that thus the word antiently signified and so Deut. 33.27 the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thy refuge we render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall cover thee say the LXXII and so indeed every house being a covert the notions of house and refuge will well agree and Aben Ezra that resolves this Psalm was written by Moses proves it among other reasons by this word being there used by Moses in Deuteronomy And then from that signification of it there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here best be rendred protector or helper and so the Chaldee seem to have understood it who having paraphrased the word Lord with some reflexion on that notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their dialect wherein it signified the Temple O Lord whose habitation of the house of thy Schechina or Majestatick presence is in heaven add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast been to us a helper The Jewish
and care and remarkable preservations over his people and an evidence that there is no means of security no way to avert or remove any though but temporal evils disease and the like but that one of applying ones self to God by humiliation and reformation and sacrifice i. e. solemn intercession and then as when Saint James ch 6.14 gives the like directions in time of sickness and promiseth that the prayer of faith shall save the sick and the Lord shall raise him up it is not yet to be imagined that no such person which observed such directions should ever die but that generally this should be a successful way and that no means should have that assurance of being effectual as this so in this Psalm the promises of immunity from dangers pestilential diseases c. made to those that remain in the protection of the most High v. 1. i. e. to pious men in the use of these means thus adhering to and not departing from God are not so to be interpreted that no pious man shall die of any Epidemical disease any more than that he shall not die at all but that this of adherence and address to God with humiliation and intercession is the only means either to preserve single persons or multitudes whole nations at once which is the full importance of Solomon's prayer at the dedication of the Temple 1 King 8.31 c. which may be taken as a comment on this Psalm whereas wicked men that have no right to any part in this promise are to expect excision whole multitudes of them together thousands and ten thousands v. 7. and that as the just reward of their impiety v. 8. V. 9. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou must here in the beginning of the verse be understood of God is most evident and so the rendring clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thou O Lord art my hope and so all the antient Interpreters have understood it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou thy self O Lord art my trust say the Chaldee and the LXXII exactly accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou O Lord art my hope and so the Syriack and Latine c. But then that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most High hast thou set or made thy help or refuge is a part of a soliloquie between the Psalmist and his own soul i. e. himself And though the Chaldee feigning the Psalm to be in stead of a soliloquie a Dialogue betwixt David and Solomon understand this as the former part of the verse of God also that he hath set the house of his Majesty on high and so the Syriack also thou hast set thy house on high yet the LXXII and Latine not discerning two persons in the Psalm beside God but only the Psalmist and his own soul have agreed to understand it of the soul making God her refuge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altissimum posuisti refugium tuum thou hast set or made the most High thy refuge And indeed in this manner hath the whole Psalm proceeded sometimes in the first person ver 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will say of the Lord He is my refuge then in the second person ver 3. Surely he shall deliver thee i. e. thee my soul which is in effect my self and so the most perspicuous way of paraphrasing the whole Psalm is by understanding it throughout in the same i. e. first person but that so as to extend it as appliable to all other pious men as well as the Psalmist according to the general Aphorism in the first verse He that dwelleth and in a most eminent manner to the Messiah to whom the devil applies it Matth. 4.6 If thou be the son of God c. for it is written v. 11. and 12. of this Psalm he shall give his Angels charge concerning thee and in their hands shall they bear thee up lest at any time thou dash thy foot against a stone And so saith Aben Ezra of the last verse and shew him my salvation it refers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the days of the Messias And so R. Gaon and Kimchi also And so especially the latter part of the Psalm though in a lower sense it may agree to David yet hath its fuller completion in Christ The Jewish Arab takes the whole Psalm for a Colloquie or discourse by David directed to a godly man and therefore as he reads the first verse of the Psalm O thou that sittest under the covert of the High c. I say of the Lord c. v. 2. so he renders this ninth verse Because thou hast said to the Lord Thou art my refuge and hast made the High thy habitation The Ninety Second PSALM A Psalm or Song for the Sabbath day Paraphrase The ninety second Psalm is a joyous meditation on the gratious works of God toward his people and his judgments on wicked men appointed in the Jewish Church to be used on the Sabbath day not so much to commemorate the Creation and Sabbath following that as to foretel their peace and prosperity in this world and withal that rest from persecutions which God had promised to give his Church under the Messiah See note a. on the title to the Romans and 2 Thess 1. note a. and Heb. 3. c. The Jewish Arab ascribes this Psalm also to David 1. It is a good thing to give thanks unto the Lord and to sing praises unto thy name O most Highest 2. To shew forth thy loving-kindness in the morning and thy faithfulness every night 3. Upon an instrument of ten strings and upon the Psaltery upon the harp with a solemn sound Paraphrase 1 2 3. There is nothing that better becomes a pious man than to confess and laud and magnifie the great and glorious Name of Almighty God morning and evening every day to proclaim his gratious goodness in promising and his fidelity in performing what he hath promised and to do this with all the advantage that art and all sort of Musical Instruments and voices can add to it there being no so proper and seasonable imployment for all these as that of worshipping and glorifying the great and good Creator of all the world and faithful protector of his servants 4. For thou Lord hast made me glad through thy work I will triumph in the works of thy hands Paraphrase 4. The works of thy creation were all exceeding good and thy continued protections and preservations the glorious all-wise and all-gratious dispensations of this thy providence are matter of the most ravishing transporting exultation 5. O Lord how great are thy works and thy thoughts are very deep Paraphrase 5. Thy actions and thy counsels are evidences of thy transcendent unfathomable power and wisdom and goodness 6. A brutish man knoweth not neither doth a fool understand this 7. When the wicked spring as the grass and when all the workers of iniquity do flourish it is that they shall be destroyed
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
nor sinners in the congregation of the righteous v. 5. as that signifies condemnation rejection perishing v. 6. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the Jewish so in the Christian Church hath been always used to signifie the censures But the LXXII render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be scattered and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be dispersed we have the word Psal 22.14 my bones are out of joynt parted asunder but here being somewhat beyond perishing it seems to be the scattering of enemies in a rout which have been worsted in battel and so this may be pitcht on as the more probable rendring V. 10. Anointed From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfundere is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here I am anointed and so the Chaldee and Syriack appear to have read it The LXXII seem to have read it as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senuit and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my old age and so the Latine and Arabick and then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with fresh or green oyl the copies which we now have of the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latine render in misericordia uberi But as the Syriack so the Arabick and Aethiopick depart here from the Latine and assure us that the LXXII wrote not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oyl Now as there were many uses of oyl some vulgar among the Jews see Mat. 6. note i. others were extraordinary the ceremony of inauguration to some office of dignity so it might here be uncertain to which of these the phrase belonged did not the context determine it and the conjunction of anointing with exaltation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exalting of the horn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as of an Vnicorn is questionless the advancing to Regal Monarchick power of which that horn of an Vnicorn is a most significant Emblem and then the anointing with fresh or rich oyl adjoyned to it must in all reason be applied to the same matter and denote the inauguration to the Regal power and then as the Chaldee confirm this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast magnified i. e. exalted or inaugurated me with the oyl of exaltation or inauguration anointing by them being still exprest by exalting so the very reading of the LXXII though varied from the Hebrew may bear a commodious sense and that which sufficiently expresses the true meaning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my old age shall be in fat oyl i. e. the latter part of my age shall be advanced to regal power What is primarily meant by this or so as might be applied to the Psalmist's time which wrote it cannot easily be determined because the writer of the Psalm is not resolved on among the Jews the Rabbins saying it to have been made by Adam presently after the creation before the Sabbath and so the Chaldee paraphrase and Kimchi but others as Aben Ezra saying that all from the XC to CI. were written by Moses Which though it be readily refuted from Samuels being mentioned Ps 99. yet may have truth to this as to some others particularly the XC and then that being accepted that Moses was the author of the Psalm and the title of the Psalm being A Psalm or Song a joyful Eucharistical celebration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the day of Sabbath designing it to be used on their Sabbath-days and probably referring to that Sabbath that rest which was by Moses promised the people of the Jews Deut. 12.9 10. this may most fitly be resolved on as the primary sense of it that God would bring his people the Jews at length after a wilderness of troubles and many enemies to rest in Canaan and establish them a Kingdom in peace But the more eminent and that as or more literal sense of it pertains to the Christian Church first Christ then Christians Christ the Messias after his being persecuted and crucified was to be raised and inaugurated to his spiritual Kingdom and that commencing in the destruction of his enemies the Jews and the Christians for some time after his death persecuted by the same Jews were to have their rest halcyonian days of peace see note on Heb. 3. c. and this exprest by their being Kings and Priests unto God see note on Apoc. 1. d. parallel to the horn being exalted as the horn of an Vnicorn and being anointed with fresh oyl here as it hath before been interpreted The Ninety Third PSALM The ninety third Psalm is a brief meditation on the power of God and his providence as in the works of his creation and the stability of those laws whereby all are governed notwithstanding the tumults of this sublunary world so in setling his Church in peace and faithful performing of his promises to his servants It is resolved by the Jews to have its fullest completion in the Messias 1. THe Lord reigneth he is clothed with Majesty the Lord is clothed with strength wherewith he hath girded himself the world also is established that it cannot be moved Paraphrase 1. The Lord hath now been pleased powerfully and illustriously to shew forth himself to give signal testimonies of his omnipotence he is come out as in a royal so in a military manner hath secured the whole nation see note on Matth. 24. c. from all the dangers that incompast it and set it safe from the fear of evil And this an emblem of the spiritual Kingdom of Christ see note c. on Psal 106. 2. Thy throne is established of old thou art from everlasting Paraphrase 2. This gives us occasion now seasonably to praise and magnifie him in all his glorious attributes of power and justice which from all eternity have belonged to him his rightoousness being as eternal as his being 3. The flouds have lifted up O Lord the flouds have lifted up their voice the flouds lift up their waves Paraphrase 3. When the violent uproars and seditions of wicked men did their utmost to disturb and overwhelm all imitating the waves and surges of the rivers or seas v. 4. which make a great noise and roaring And so when the devils and wicked men stood out against rejected and crucified the Messias 4. The Lord on high is mightier than the noise of many waters yea even than the mighty waves of the Sea Paraphrase 4. God was then pleased seasonably to interpose his allmighty power to subdue and quiet them and frustrate their most boisterous assaults shewing them and all the world beside that his strength is far superiour to the strength of the most riotous unruly creatures and can when he please restrain and still them And so did he in the resurrection set up the Kingdom of the Messias 5. Thy testimonies are very sure holiness becometh thine house O Lord for ever Paraphrase 5. And according to his strength so is his fidelity he is able to perform whatsoever he please and having interposed his promise he will
certainly fulfil it he can no more fail in that than he can renounce his holiness which is of all others his most divine attribute always most illustriously visible in all his proceedings and so shall continue to the end of the world And this discernible in nothing more than in his making good his promises to the Christian Church The Ninety Fourth PSALM The ninety fourth Psalm is an earnest prayer to God and a confident assurance of him that he will dissipate the attempts of wicked men and uphold the righteous 'T is thought to have been composed in Babylon for redemption from thence 1. O Lord God to whom vengeance belongeth O God to whom vengeance belongeth shew thy self Paraphrase 1. Thou Lord of heaven and earth to thee only pertains that great judicial office of distributing punishments and rewards in the world we that are injured and opprest as we are not able so neither is it our duty to avenge our selves this is the divine prerogative annext to thy soveraignty Be thou now pleased to interpose on our side and testifie to all that at length thou takest the matter into thine own hands 2. Lift up thy self thou judge of the earth render a reward to the proud Paraphrase 2. Thou art the one supreme Governour of the world against whose Edicts it is that these proud oppressors exalt themselves It is just with thee to depress those that exalt themselves to punish the injurious O be thou now pleased to execute thy justice upon them 3. Lord how long shall the wicked how long shall the wicked triumph 4. How long shall they utter and speak hard things and all the workers of iniquity boast themselves Paraphrase 3 4. Wicked men if they be long permitted to thrive and prosper in their course are apt to talk Atheistically to perswade themselves and others that they have mastered heaven that there is no power superior to theirs that they can carry all before them Blessed Lord permit them not to go on in this proud errour subdue at length and humble and let them no longer continue under so dangerous a temptation to impiety and profaneness as their prosperities have proved unto them 5. They break in pieces thy people O Lord and afflict thine heritage 6. They slay the widow and the stranger and murther the fatherless 7. Yet they say The Lord shall not see neither shall the God of Jacob regard it Paraphrase 5 6 7. When they oppress and grind the faces of the people and servants of God riot and glut themselves with the blood of those whom by all obligations of charity they ought to relieve and support tyrannizing over all that are weaker than they they flatter themselves that God either doth not see or will not call them to any account for all this 8. Understand O ye bruitish among the people and ye fools when will ye be wise Paraphrase 8. This is a strange brutish irrational mad folly for any that hath the understanding of a man to be guilty of 9. He that planted the ear shall he not hear he that formed the eye shall he not see 10. He that chastiseth the heathen shall not he correct he that teacheth man knowledge shall not he know Paraphrase 9 10. Certainly the Creator of eyes and ears he by whose only power it is that any creature is indued with those faculties cannot be imagined to want himself or not to possess in a more eminent manner what he out of his own fulness hath derived in some lower degree to others 'T were hard to think that the sole omnipotent Creator should want any power or excellence which he alone hath imparted to his creatures And so there can be no question of his most exact seeing and knowing all which is here done by wicked men And as strange it were that having taken such care as God hath done to reveal his will to give laws to the sons of Adam and Noah and after by Moses to the Jews and at last to send his own Son and Spirit and by those divine means to disperse his commands of transcendent purity and charity to all the men in the world he should not after all demand exact obedience to these commands and chastise and punish all disobedience 11. The Lord knoweth the thoughts of man that they are vanity Paraphrase 11. Let those that thâ—s flatter themselves and blaspheme God and think that they shall carry it away unpunished know this that even these very thoughts of theirs so false so foolish and Atheistical are perfectly discerned by God the searcher of all hearts and shall one day be severely punisht by him 12. Blessed is he whom thou chastenest O Lord and teachest him out of thy law Paraphrase 12. The prosperity of impious men is so far from being a felicity to them that injoy it as these men deem that the direct contrary to it viz. to be punisht and rebuked by God for all that we do amiss and by that means to be reduced to the sense and practice of our duty is indeed the greatest favour and mercy of God and so the most valuable felicity and evidence of Gods tender care of us whereas they that are left in their sins unpunished permitted to go on securely in their course have reason to look on it as an act of the severest vengeance from God a leaving them and delivering them up unto themselves 13. That thou mayest give him rest from the days of adversity untill the pit be digged for the wicked Paraphrase 13. And withal makes us capable of Gods farther mercies in removing afflictions and persecutions when they have obtained their desired end upon us rectified and reformed what was amiss for then without question God will at once restore rest and tranquility to the opprest pious man and destroy and consume the ungodly oppressor cast the rod into the fire when his children have been sufficiently corrected by it 14. For the Lord will not cast off his people neither will he forsake his inheritance Paraphrase 14. For though God may and sometime will fatherly correct and chastise his children and permit them a while to abide under sharp oppressions yet will he not utterly forsake them but in his own chosen season restore their prosperity and subdue their enemies 15. But judgment shall return unto righteousness and all the upright in heart shall follow it Paraphrase 15. The time shall certainly come that all wrong judgments shall be reverst that the sufferings of good men shall be turned into their greatest advantages that the righteous and truly pious man shall be the most thriving and prosperous even in this world and all impious opposers and oppressors the most improsperous This was eminently fulfilled in the destruction of Jerusalem and heathen Rome the crucifiers of Christ and bitter persecutors of Christians and the halcyonian days that the Christians had after each of these see Psal 96.13 and Isai 42.1 and
〈◊〉 〈◊〉 from the evil days i. e. from persecution see Ephes 5.16 which God gives to good men is to continue till the pit be digged up for the ungodly i. e. till the measure of their sins be filled up and so destruction be ready for them whereas the contrary to this is evident that either the destruction of the wicked is first and the quiet and rest of the good oppressed by them a natural effect of that and so subsequent to it or that both of them are of the same date at once tribulation to them that trouble you and to you who are troubled rest 2 Thess 1.6 7. And this is evidently the meaning of it here and so will be discerned if only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred dum whilst as it is elsewhere used Jon. 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst I was Job 1.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst he was speaking for then thus it will run very fitly That thou mayst give him rest whilst the pit is digged V. 15. Vnto righteousness The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness for charity and mercy hath oft been observed only the Emphasis of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto here offers it self to consideration which will best be exprest by even unto as when Gen. 14.23 we read from a thred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to a shooe latcher and Gen. 7.23 Every living substance was destroyed from man to beast to creeping things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque ad saith the Interlinear and even to the fowls of heaven which were in least danger to be destroyed with water And thus here it seems to import that the present rigour of their enemies shall by Gods judging or taking their part not only be removed but be even converted into the greatest mercies Thus in every revolution of state it is ordinary none are so likely to escape and be favoured by the conquerer as they that were opprest by the former government And so was it to the Jews of the Captivity of whom the learned Jews understand this Psalm when the Persian executes judgment on the Babylonian when the sacrilegious drunken Tyrant is taken in his city as in a pit or snare v. 13. the Jews then are no losers by their former oppressions but receive preferments in the common-wealth Dan. 6.5 and licence to return to their own countrey And the same observation held both in the destruction of the Jewish and Heathen enemies of Christ the Christians were not only freed from their persecutions but became most flourishing And this is the full importance of judgments returning even to righteousness God not only pleading their cause and delivering them which is meant by judgment but even converting their former sufferings into their greatest advantages To this is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after it all the pure in heart What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies may be learned from Jud. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after thee Benjamin i. e. saith the Chaldee Saul the son of Benjamin succeeded Joshuah noted before by Ephraim And so after this all the upright in heart i. e. to this shall immediately succeed the flourishing prosperous condition of all pious men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be redeemed saith the Chaldee but it is somewhat more they shall return to a flourishing condition and so this very fitly agrees to what went before and is as the proof of it The severity of their enemies is turned into mercy and then follows the prosperity of all pious men V. 19. Delight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look upon with delight is in Piel doubled and used for looking kindly and lovingly imbracing and making much of doing any thing that is grateful to another So the Chaldee understood it rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make much of so they use the word Prov. 29.21 for that which we render delicately bringeth up And hence it is that the LXXII render it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have loved i. e. behaved themselves in a loving manner so as they which love are wont to do Isa 11.8 it is used for playing or sporting dealing friendly and with confidence with any and Isa 66.12 for being dandled on the knees like a child by the nurse or parent and by analogy with all these being here applied to Gods consolations it will most significantly be rendred have cherished or refresh't caressed or gratified my soul The Ninety Fifth PSALM The Ninety Fifth Psalm is an invitation to all to bless and praise the Name of God and to live obediently before him 'T is affirmed to be written by David Heb. 4.7 and may probably have been fitted by him among others here put together for the solemnity of bringing the Ark to the place of Gods rest v. 11. and is by the Jews confest to refer to the duties of the Messias as we see it applyed Heb. 3. 4. 1. O Come let us sing unto the Lord let us make a joyful noise to the rock of our salvation Paraphrase 1. The Lord of heaven is he from whom all our deliverance and strength doth come see note on Psal 89. l. O let us uniformly joyn in praising and glorifying his Name 2. Let us come before his presence with thanksgiving and make a joyful noise unto him with Psalms Paraphrase 2. Let us make our daily constant addresses to him with all the acknowledgments and expressions of thankful hearts 3. For the Lord is a great God and a great King above all Gods Paraphrase 3. As to him that is the supreme God of heaven and earth the only super-eminent Monarch over all powers and dignities the Angels his ministers in heaven and the mightiest Princes his vicegerents upon earth 4. In his hands are the deep places of the earth the strength of the hills is his also Paraphrase 4. The bowels and bottom of the earth are in his disposal and what is emblematically intimated by them the meanest and lowest men or creatures on the earth are particularly respected and ordered by his providence in all that befals them here and so likewise the loftiest and stoutest hills and the mightiest men in the world are bounded and governed by him 5. The sea is his and he made it and his hands formed the dry land Paraphrase 5. It is he that framed the whole Orb of the sea and dry land and contrived them so the one in the bowels of the other that neither should incommodate the other but both together make up an useful globe for men and all other creatures to inhabit 6. O come let us worship and bow down let us kneel before the Lord our Maker Paraphrase 6. O let us joyntly adore and praise and pray unto him and make the members of our bodies partners and witnesses of the real devotion of our hearts joyn inward and outward reverence
out of the hand of the wicked Paraphrase 10. O let all that pretend to love or honour or serve him fly from all pollution both of flesh and spirit all that he hath forbidden all that may any way provoke his wrath who is a God of pure eyes and cannot behold iniquity And if all their lives be laid out on this one care of approving themselves to him their time will be well spent in this service and beside the endless reward in another world they shall not fail of the evidences of his goodness and graciousness here in giving them signal preservations and deliverances from all the machinations of wicked men and in his time rest and cessation of persecutions peaceable assemblies and opportunities of serving him 11. Light is sown for the righteous and gladness for the upright in heart Paraphrase 11. For though the service of God under the Gospel have an annexation of tribulations which must be expected and chearfully supported in this life being dispensed by the divine providence for many falubrious and beneficial ends yet is there that seed and foundation of joy and abundant delight to all honest and truly pious hearts sown there that shall not fall to bring forth all comfortable and blessed effects to them even in this life by the practice of Christian vertues by the comforts and peace of conscience and that lively hope that is afforded to all faithfull obedient disciples and over and above after this life the fruition of endless bliss and glory 12. Rejoyce in the Lord ye righteous and give thanks at the remembrance of his holiness Paraphrase 12. This therefore is matter of the greatest exultation and thanksgiving and commemoration of God's infinite goodness and mercy to all truly pious men Annotations on Psal XCVII V. 2. Habitation of his throne From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepared fitted confirmed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used for a place seat but especially a basis whereon any thing is set from whence the LXXII had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for basis 1 King 7.27 The Chaldee here retains the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the LXXII from the notion of the verb for fitting reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the setting right of his throne the Syriack by way of paraphrase by equity and judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy throne is confirmed all which concurr to the notion of basis and foundation which is the thing which gives the rectitude first and then the stability to the chair or throne that is set on it And so that is without question the right intelligible rendring of the phrase Righteousness and judgment are the not habitation but basis of his throne i. e. his sentences decrees judicatures are all built upon righteousness and judgment as a throne is built and established on a foundation The Jewish Arab renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the condition state or manner V. 7. Gods That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies Angels hath been formerly noted And that in this place it doth so and not as it doth afterward v. 9. and Psal 96.4 5. the Gods of the Gentiles the Idol false Gods or as here the Chaldee understand it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations that serve Idols is manifest not onely by the LXXII that render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Angels and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same sense and so the Latin c. but especially by the Apostle Heb. 1.6 where speaking expresly of Christ's preeminence above Angels and bringing testimonies of it out of Scripture he adds that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it i. e. the Scripture would introduce the first born i. e. the Messias into the world i. e. that superiour world call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world to come c. 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let all the Angels of God worship him Which words being evidently taken from the LXXII in this place as they convince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to signifie Angels so they are a key to admit us into the full importance of this whole Psalm that it is the introducing the Messias into heaven a description of Christ's middle coming so frequently styled in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming or presence as here v. 5. of the Son of man and the kingdom of God and of heaven viz. his ascent thither and so entring on his regal power v. 1. which he was to exercise there To which therefore are annext the effects thereof on those that would not permit or allow him to reign over them destroying the obstinate rebels both Jews and Gentiles and giving all cause of rejoycing to all that received the faith and subjected themselves to his Government That this so usefull a key to this Psalm may not be wrested from us it is not amiss to take notice that some shew of probability there is that the words Heb. 1.6 may be taken from Deut. 32.43 and not from this Psalm where the LXXII reade these very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all the Angels of God worship him But first the Hebrew in that place hath no such words but onely these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Chaldee and Syriack and Samaritan and Arabick and Vulgar Latin all with exact accord render Praise his people ye Gentiles or proclaim depredicate his people promulgate God's special favour to them for which the cause is rendred in the next words for he will avenge the bloud of his servants whereas the LXXII as our Copies now have it presents us with this great variety no less than four express Scholions for this one plain sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoyce ye heavens together with him and let all the Angels of God worship him Rejoyce ye Gentiles with his people and let all the sons of God be strong to him Of these it may be observed that as onely the first and the third pretend to be rendrings of the Hebrew and the second and fourth paraphrases or explications of their meaning in them so the false reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his people hath begotten them both For having rendred that in the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with him they have converted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens then annext the second to render an account of that let all the Angels of God worship him signifying the Angels worshipping him to be that which they meant by the heavens rejoycing together with him and so those heavens those Angels in them to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nations there called to to praise or rejoyce with him In the third they have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoyce ye nations which differs but lightly from
〈◊〉 〈◊〉 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.
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
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
immarcescible joy and bliss in another world and to their posterity in the blessings of this life which he hath promised not onely to the third and fourth but to the thousandth generation Exod. 20.6 and being thus by promise obliged will be sure to perform it to all those that are carefull to observe the condition of it 19. The Lord hath prepared his throne in the heavens and his kingdom ruleth over all Paraphrase 19. This is he surely able to doe being the omnipotent God of heaven and earth sitting in heaven as a great Monarch in his throne and exercising dominion over all creatures in the world who are all most ready to obey him and doe whatsoever he will have them But most eminently this will he doe by sending his Son the Messias into the world the spring of all grace and mercy who after his birth and death shall rise and ascend and enter on his regal office in heaven subduing the whole heathen world in obedience thereto See Rev. 4.2 20. Bless the Lord ye his Angels that excell in strength that doe his commandments hearkening unto the voice of his word 21. Bless ye the Lord all ye his hosts ye ministers of his that doe his pleasure Paraphrase 20 21. A natural and proper consequent to this it is that as Rev. 4.8 at the erecting of Christ's throne all the living creatures rest not day and night saying Holy holy so the Angels of heaven meant by those living creatures those Courtiers that attend his throne and are by him indued with the greatest power of any that incompass him many Myriads of them and doe whatsoever he commands them with all the readiness and speed imaginable these glorious creatures that are witnesses and ministers of his great and wonderfull acts of mercy should for ever bless and magnify his sacred name 22. Bless the Lord all his works in all places of his dominion bless the Lord O my soul Paraphrase 22. And that all the men in every corner of the world acknowledge and bless and praise his name as being all the subjects of his kingdom as well as works of his power among whom it is most just that I that have received such mercies from him should take up my part of the Anthem make one in the quire and consort of those that sing continual praises to him Annotations on Psal CIII V. 5. Thy mouth What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is not agreed among interpreters The Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the days of thy old age referring it saith Schindler to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old worn out clothes opposed to the renewing of the age which here follows But the word is used for the mouth Psal 32.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose mouth must be holden the LXXII there render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his jaws According to this notion it is that the Syriack here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy body but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy desire or sensitive appetite the satisfying of which is the providing for the body all the good things it standeth in need of and so is a commodious paraphrase for filling the mouth the organ of conveying nourishment to the body Aben Ezra and Kimchi that refer this Psalm to David's recovery from sickness give this farther account of the phrase because in sickness the soul refuseth meat Job 33.20 and the Physician restreins from full feeding and prescribes things that are nauseous In which respects the blessing of health is fitly described by the contrary Abu Walid recites two interpretations 1. that of our translators 2. taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of ornament that multiplieth thy adorning with good i. e. that abundantly adorneth thee with good Aben Ezra approves the notion of ornament but applies it to the soul the ornament of the body i. e. who satisfieth thy soul with good And an Hebrew Arabick Glossary renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy body Ibid. Thy youth is renewed like the Eagles Of the Eagle S. Augustin affirms that the beak grows out so long that it hinders her taking her food and so would endanger her life but that she breaks it off upon a stone and of this he interprets the renewing her youth here But S. Hierome on Isa 40.30 more fitly expounds it of the changing of feathers Of all birds it is known that they have yearly their moulting times when they shed their old and are afresh furnished with a new stock of feathers This is most observable of Hawks and Vultures and especially of Eagles which when they are near an hundred years old cast their feathers and become bald and like young ones and then new feathers sprout forth From this shedding their plumes they seem to have borrowed their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Eagle from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decidit defluxit to fall or shed To their bareness or baldness the Prophet Micah refers c. 1.16 inlarge thy baldness as the Eagle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Eagle whose feathers shed And to the coming again of their feathers Isaiah relates c. 40.30 they that wait on the Lord shall renew their strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eagles they shall send up their feathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall sprout out their feathers say the LXXII and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall send out their wings but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall be renewed to their youth just as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy youth shall be renewed as an Eagle which therefore in all reason must refer to the new or young feathers which the old Eagle yearly sprouts out Aquila longam aetatem ducit dum vetustis plumis fatiscentibus novâ pennarum successione juvenescit The Eagle is very long-lived whilst the old plumes falling off she grows young again with a new succession of feathers saith S. Ambrose Serm. 54. So the Jewish Arab reads So that thy youth is renewed like the feathers of Eagles V. 7. His acts From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to machinate to design to study to attempt to doe any thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here annext to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his way by these to signifie the nature and ways of God or his dispensations toward men The place here evidently refers to Exod. 33. There Moses petitions God shew me thy way that I may know thee v. 13. and I beseech thee shew me thy glory v. 18. by his way and glory meaning his nature and his ways of dealing with men that they might discern what to conceive of him and expect from him And he said I will make all my goodness pass before thee and I will proclaim the name of the Lord v. 19. by which his nature is signified and what that name is is set down by enumeration of his attributes c. 34.6 The Lord the
Lord God mercifull and gracious long-suffering and abundant in goodness just as here in the next verse The Lord is mercifull Which concludes that God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are his nature that which in men would be called studium or indoles disposition or inclination as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his way is his dealings his methods or course of dealing with men the first his attributes the second his actions all which are totally made up of mercy and compassion and grace not punishing his servants according to their sins The LXXII fitly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his wills or inclinations but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his doings and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the learned Castellio most fully to the sense of the place in Exodus naturam suam his nature The Jewish Arab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his nature or properties in the plural for so the word here is V. 11. Toward Though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie on and toward as well as above or over and be fitly so rendred v. 13. and 17. where as here God's mercy is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon his children and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon them that fear him yet the comparison that is here made between the heaven and the earth and the height or excellence of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not upon but above the other being answered in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the greatness or strength so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies of God's mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that phrase must by analogy be rendred above not upon or toward them that fear him And then the meaning must needs be this that whatsoever our fear or obedience to God be his mercy toward us is as far above the size or proportion of that as the heaven is above the earth i. e. there is no proportion between them the one is as a point to that other vast circumference nay the difference far greater as God's mercy is infinite like himself and so infinitely exceeding the pitifull imperfect degree of our obedience The other expression that follows v. 12. taken from the distance of the East from West is pitcht on saith Kimchi because those two quarters of the world are of greatest extent being all known and inhabited From whence it is that Geographers reckon that way their Longitudes as from North to South their Latitudes V. 20. Hearkning The notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place seems best exprest by the Arabick statim atque audiunt as soon as they hear for that is the character of the Angels obedience that as soon as they hear the voice of God's word as soon as his will is revealed to them they promptly and presently obey it The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at his voices being heard the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they hear or as soon as they hear The Hundred and Fourth PSALM The hundred and fourth Psalm is a most elegant pious meditation on the power and wisedom of God in framing and preserving all the creatures in the world 'T is uncertain by whom it was composed though in some Translations it hath David's name in the inscription of it 1. BLess the Lord O my soul O Lord my God thou art very great thou art clothed with honour and majesty Paraphrase 1. There is no more consonant imployment or exercise for the soul of man whose chief end and hope it is to come to the vision of God than to ponder and meditate on his glorious essence and attributes his power and providence or wisedom the greatness and vastness of the one and the infinite goodness and excellence of the other such as cannot but be liked and admired by all that consider it To which if I add his grace and mercy wherein he hath revealed himself to me not onely as a Lord and Prince of the whole creation but withall as my most gracious God and Father and Preserver and Redeemer I shall be obliged to acknowledge my self under innumerable ingagements to bless and magnifie him with my very soul and all the faculties thereof 2. Who coverest thy self with light as with a garment who stretchest out the heavens like a curtain Paraphrase 2. He hath set up his throne and palace in the highest heavens that place of the greatest splendor which was at first all light the chief work which is mentioned of the first days creation Gen. 1.3 In this he afterwards on the fourth day placed those glorious luminaries the Sun Moon and multitudes of Starrs Gen. 1.14 and on that glorious spangled robe the great Jehovah seems to shroud himself from humane view and whensoever he appears or exhibits himself to his servants being in himself an infinite spirit and so invisible to the eye of flesh he doth it in a bright shining cloud a weak image of that immense splendor and glory thereby to challenge that admiration and reverence which is most due to him Then under that pure luminous body of the heavens he framed on the second day the regions of the air Gen. 1.6 erected them as a spacious Tent or Tabernacle or Pavilion expanded and extended round about so as to incompass the earth which was placed in the midst of that great globe as the centre of it and by his secret power he hath ever since susteined it in this posture 3. Who layeth the beams of his chambers in the waters who maketh the clouds his chariot who walketh upon the wings of the wind Paraphrase 3. In the middle region of this element of air he placed also vast receptacles of waters Gen. 1.6 which he dispenseth to things below as he sees convenient for them and so also a multitude of clouds and if at any time he will evidence his special presence come down in judgment or in mercy among us men those clouds are his high triumphant chariot as it were wherein he sits and the wind as it were the wheels of that chariot on which as on the wings of Cherubims in the Ark overshadowing the mercy-seat i. e. by the ministery of Angels he is pleased to descend toward us 4. Who maketh his Angels spirits his ministers a flaming fire Paraphrase 4. For though he be able to doe all things by himself to administer the whole world as he first created it by a word by saying and it was done yet is he pleased to make use of the ministery of Angels who some of them in subtil bodies of air others of fire come down and execute his commands here upon the earth 5. Who laid the foundations of the earth that it should not be removed for ever Paraphrase 5. As for the globe of the earth which is incompassed with the regions of air and celestial spheres and hath no visible support to sustain so heavy a body hanging in the midst of such an expansion yet
the moon the fit seasons of husbandry and other humane actions are measured and directed according to the different quarters thereof on this depend the stationary returns of tides the growth of plants the increase and decrease of humours in the body even of man and peculiarly his brain the seat of his understanding is much concerned in it In all which respects it is that the sun which hath so much to do in the governing and blessing every part of the world doth not always keep up in any horizon but leaves some part of every natural day to that other luminary to manage 20. Thou makest darkness and it is night wherein all the beasts of the forrest creep forth 21. The young Lions roar after their prey and seek their meat from God Paraphrase 20 21. And as between these the day and the night are divided so there are evidences of God's wisedom in each of these special uses for each The dark of the night is useful to beasts of prey which are pursued by mankind and are fain to keep in their holes and caverns all day when if they should come abroad they would much disturb the quiet of men but then by advantage of the darkness of night are inabled to ravage and feed and sustein themselves and though the Lions for want both of swiftness and of scent be ill qualified to provide for themselves yet hath divine providence taken care of them directed them to make use of another creature which is swift and of a quick scent and that joyns in league with them and having sâ—ised the prey stands by till they have filled themselves A wonderfull dispensation to which and to the hand of God in it they owe their food as discernibly as they would do if God in answer to their roaring as by way of return to our prayers immediately power'd down or bestowed their food upon them 22. The sun ariseth they gather themselves together and lay them down in their dens 23. Man goeth forth to his work and to his labour untill the evening Paraphrase 22 23. And the day is more eminently usefull for other offices the doing all the works incumbent on us for the culture of the earth c. and for this a fair space is assigned from sun-rise till sun-set all which space those beasts of prey lie close in their dens to which they gather themselves in companies though by the same providence it is ordered that they go not out in herds if they did there would be no resisting them and thither they betake themselves at the same time that men rise to their labour i. e. constantly every morning 24. O Lord how manifold are thy works in wisedom hast thou made them all the earth is full of thy riches 25. So is this great and wide sea wherein are things creeping innumerable both small and great beasts 26. There go the ships there is that Leviathan whom thou hast made to play therein Paraphrase 24 25 26. Thus hath God created and disposed not onely these but all things else in all variety of excellencies his wisedom and his bounty is seen in all things and not onely in the earthly part of the globe but in the other as to appearance barren and destructive element that most vast and spacious ocean furnished with such a multitude of fishes of all sorts and sizes usefull also to the benefit of men by navigation and famous for the great sea-dragon the whale which is fortified against all force and art so as to contemn all assaults of men 27. These wait all upon thee that thou mayest give them their meat in due season 28. That thou givest them they gather thou openest thy band they are filled with good Paraphrase 27 28. And for all these hath God made abundant provision of food to support and refresh them when they stand in need of it and that by ways of his own wise dispensing without any care or solicitude of theirs requiring no more of them than to partake of that festival entertainment which he hath prepared for them 29. Thou hidest thy face they are troubled thou takest away their breath they die and return to their dust 30. Thou sendest forth thy spirit they are created and thou renewest the face of the earth Paraphrase 29 30. And from him their very life and all the joys and comforts thereof every minute depend The withdrawing his favour and benign aspect and concurrence and sustentation is the cause of all their misery of all the strokes and judgments that light upon any part of this lower world and of their present death and return to the elements whereof they are compounded when he sees fit to summon them And as at first by his bare will and command as by a breath and word of his mouth all these were created out of nothing so by the same omnipotent creative power and wise disposal of his own meer will and pleasure he continues the species of each by seed and succession by which as by a natural stock of supply to all that decays and departs he doth yearly and daily renew the world and keep it up as full as if nothing ever perished in it an emblem of his future dealing with us men in the resurrection 31. The glory of the Lord shall endure for ever the Lord shall rejoyce in his works Paraphrase 31. This method and course of Gods for the setting out and illustrating the glory of his infinite power and providence shall thus last as long as this world continues and as God in the first creation had his rest and sabbath took delight in his own work lookt on it altogether and behold it was exceeding good the same complacency hath he in the continuance and managery of it ever since O let not us men be the onely ungratefull part of his creation let us for ever praise and glorifie his name transcribe that festival Sabbath of his and return him the tribute of our obedience and our most pious acknowledgments for these and all his abundant mercies afford him that equitable content and delight of not pouring out his benefits on such unworthy receives as we men most frequently are and as we shall be if we live not in uniform obedience in all works of piety before him 32. He looketh on the earth and it trembleth he toucheth the hills and they smoak Paraphrase 32. And as his providence so his sovereign power and dominion is continued over all the creatures in the world As one breath or act of his will created all so one look of his one least expression of his displeasure is enough to set the whole earth a trembling and the loftiest parts of it the mountains a smoaking and so to cast the stoutest proudest sinner into an agony of horrour and dread 'T is a most formidable thing to fall into the hands of the living Lord. As the Law was given on Sinai with thundrings and lightnings
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
expect all rage and ill usage from him yet as God commanded them or according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of his signs v. 27. see note g. they did couragiously proceed from one sign to another not fearing the wrath of the King or people to shew all God's miracles upon the Aegyptians The Latin reads non exacerbavit he did not provoke in the singular but to the same sense referring it I suppose to Moses But neither singular nor plural can probably refer to Pharaoh or the people of Aegypt that he or they resisted not God's word for though upon that plague of darkness Exod. 10.24 Pharaoh called unto Moses and said Goe ye serve the Lord yet that is attended with an onely let your flocks and your herds be stayed and then it follows v. 27. he would not let them goe The importance therefore of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they resisted not seems no more than what is affirmed in the story v. 21 22. The Lord said unto Moses stretch out thy hand And Moses stretched forth his hand i. e. readily obeyed and did what God directed and that at a time when Pharaoh was likely to be incensed and vehemently offended with them For which consideration the story there gives us this farther ground For as v. 10. he had before expressed some anger and threats Look to it for evil is before you and they were driven from his presence v. 11. so now upon the hardening his heart which follows this plague of darkness he said to Moses Get thee from me take heed to thy self see my face no more for in that day thou seest my face thou shalt die the death v. 28. This rage of Pharaoh Moses in reason might well foresee but he dreaded it not but boldly did as God directed and that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they resisted not God's words The LXXII now reade it without the negation some copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they exasperated others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they exasperated his words And the Syriack and Arabick and Aethiopick follow them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they murmured so that word seems to be translated into other languages or resisted his word And thus it might have truth in it being applied to Pharaoh and the Aegyptians who could not yet be brought to be content to let the Israelites go free and carry their goods with them out of their Kingdom Exod. 10.24 27. But 't is more probable that the true original reading of the LXXII was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither which as it is the exact rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not so it is very near to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some copies now have And from this light but very ancient corruption of their copy the other translations have it which consequently must be reformed by the Original V. 30. Brought forth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly belongs to water breaking or springing out of the earth and is applied to any plentifull production Exod. 1.7 the children of Israel grew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and procreated abundantly and as it there follows the land was filled with them The noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from hence is used for all sorts of creatures of the earth or water that goe not on legs Locusts Ants Worms Hornets Fishes c. because they procreate so exceedingly It cannot therefore more fitly be rendred both according to the force of the verb and noun than by swarming and that in such a degree over all the land that the palace which may be supposed to be most carefully kept was not free from them The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies among them scaturivit any copious production also But the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the notion of the word for creeping What is here said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their land that that produced these swarms of frogs is Exod. 8.3 said of the river and so 5. and 6. stretch forth thy hand over the streams the rivers the ponds and cause frogs to come and as this makes more for the propriety of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that of Gen. 1. speaking of the waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them swarm or produce abundantly the swimming thing so the earth and the waters being now but one globe the earth may be said to bring forth that which the waters produce or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their land may signify their countrey of which their rivers were a part or 3. though the rivers produced the frogs yet the land swarmed with them as appears by the consequents they went up into the King's chambers V. 42. Holy promise That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned to a verb intransitive signifies with is acknowledged by Lexicographers and here such a verb is understood after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of his holiness which he spake or had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Abraham so the Chaldee understood it and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with i. e. which he had with or to Abraham and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he had or which was made to Abraham The Hundred and Sixth PSALM Praise ye the Lord. The hundred and sixth Psalm the last of the fourth partition intitled Hallelujah is chiefly spent in confessing the sins and provocations of the Children of Israel but begun and concluded with the praising and magnifying of God's mercies and by the beginning and two last verses of it set down 1 Chron. 16.34 35 36. appears to be one of those Psalms which David delivered into the hand of Asaph and his Brethren v. 7. to record and thank and praise the Lord in their continual or daily ministring before the Ark v. 4. 1. O Give thanks unto the Lord for he is gâ—od for his mercy endureth for ever Paraphrase 1. Let us all joyn in proclaiming the abundant goodness and continued mercies of God which from time to time he hath vouchsafed and will never fail to reach out unto us 2. Who can utter the mighty acts of the Lord who can shew forth all his praise Paraphrase 2. His miraculous works of power and grace are far beyond our describing or expressing 3. Blessed are they that keep judgment and he that doth righteousness at all times Paraphrase 3. O 't is a blessed thing to be always engaged and exercised in the service of so gracious a master and by the continual practice of all duties of justice and mercy to be qualified for those mercies and protections which he never fails to make good to those which are thus fitted to expect or receive them 4. Remember me O Lord with the favour which thou bearest unto thy people O visit me with thy salvation Paraphrase 4. O blessed Lord of thy great abundant goodness to all thy faithfull servants be thou pleased to look favourably upon me though
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
down Num. 11.33 and Psal 78.30 though not in Exodus viz. that while the flesh was yet between their teeth e're it was chewed the Lord smote the people with a very great plague the judgment whereof was never the less discernible that it was an effect of their diet when even miracles admit the subserviency of usual means whereupon the place was called Kibroth hataavah because there they buried the people that lusted By this means they were deprived of the fruit of this their festival table even when he gave them what they lusted for The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to attenuate emaciate is used also for destroying Zeph. 2.11 when God threatens that he will emaciate i. e. destroy all the Gods And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred more generally destruction or plague and so R. Tanchum on Zeph. 11. renders it destruction The Hebrew Arabick Glossary interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defect The Jewish Arab version hath leanness into their body as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes taken for the body Accordingly for sending leanness here the Psalmist Psal 78.31 useth this plainer style of slaying the fattest of them and smiting the chosen men in Israel V. 20. Glory For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their glory which we now reade and so is followed by some copies of the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their glory and though others have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his yet from the former both the Syriack have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin gloriam suam their glory the original copies are by the Jews said to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his glory What heed 〈◊〉 to be given to the Jews herein I shall not now define but onely observe that the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being that of a thick cloud wherein God was pleased to exhibit or presentiate himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their glory may well enough have been the original word meaning by it God's presentiating himself to them that when God had spoken to them out of the midst of the fire with darkness clouds and thick darkness Deut. 4.11 and they saw no similitude onely they heard a voice v. 12. they turned this majestatick presence afforded to them i. e. their glory into the similitude of a calf the image of one of their Aegyptian Gods Thus the word may be interpreted as we now have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their glory for which the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of their Lord it being yet clear that this very thing is elsewhere in Scripture frequently styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his glory Deut. 5.24 the Lord hath shewed us his glory and his greatness and we have heard his voice out of the midst of the fire So Exod. 24.16 the glory of the Lord abode upon the mount and v. 17. the sight of the glory of the Lord was like devouring fire on the top of the mount in the sight of the children of Israel So Exod. 33.18 shew me thy glory and ch 40.34 a cloud covered the tent and the glory of the Lord this bright cloud filled the Tabernacle and Numb 14.10 the glory of the Lord Thus Rom. 1.23 in the like matter and style as here they changed the glory of the incorruptible God into an image by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory here meaning the glorious presence and exhibitions of God which he was wont to afford them which being in radient fiery clouds wherein Angels appeared God himself remaining perfectly invisible Deut. 4.15 the making and setting up any figure or image of an oxe or calf whether to signifie Apis an Aegyptian false God or the image or similitude of the true God whose voice they heard but saw no kind of similitude and the proclaiming before it These be thy God's O Israel which brought thee out of Aegypt Exod. 32.4 and these to go before them and conduct them in stead of Moses v. 1. was a great abomination and provocation That this is the meaning of God's glory see 2 Pet. 1.17 where the voice from heaven This is my beloved son is said to have come from the magnificent glory which the text tells us Mar. 9.7 came out of the cloud that overshadowed them So in those places of Exodus praemised where the glory of the Lord is certainly the thick cloud c. on the mount by which God exhibited himself called in the Targum and among the Jewish writers so frequently the majestick presence or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inhabitation of God of which see more Annot. on Matt. 3. k. and Rom. 1. f. one text there is that useth the word glory of the visible throne of God the Father in heaven Act. 7.55 he looked into heaven and saw the glory of God and Jesus standing at the right hand of God by glory meaning that visible satellitium of Angels which appearing to him in a radiant manner were an evidence of God's special presence there according to which it is that among us the raies about the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ordinarily styled a glory V. 23. The breach What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breach or rupture here signifies must be resolved by the use of both verb and noun in other places Eccl. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to break is applied to an house and opposed to the building of it and so evidently signifies the pulling down or ruinating it so the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pull it down So 2 Sam. 5.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hath broken i. e. destroyed mine enemies before me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the breaking i. e. destruction of waters which carry all away before them a sweeping destruction upon which that place was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of ruptures i. e. ruines or destructions So Exod. 19.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest he break on them i. e. destroy them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kill them saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroy the LXXII Thus is the verb frequently rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroying by the LXXII and the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruine Job 16.14 he breaketh me with breach upon breach one ruine and destruction on the heels of another So Jud. 21.15 God's making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breach in the tribes of Israel is his having destroyed one of the tribes that of Benjamin being lacking v. 3. and cut off v. 6. So Ezech. 22.30 standing as that oft signifies praying interceding with God in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rupture is explained by that which follows that I should not destroy it i. e. saving or rescuing it from destruction So 2 Sam. 6. God's smiting of Vzzah that he died v. 8. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's breaking a breach upon Vzzah and from thence the place is called Perez Vzzah the breaking of Vzzah i. e.
is bringing this high reward upon him The Chaldee therefore renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was counted unto him either for righteousness or for merit i. e. for a very rewardable act So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee signifies both just and worthy and meritorious not speaking of perfect righteousness or sinless merit but such as God in his goodness is pleased to reward and the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was reputed to him for righteousness the phrase so frequently used in the New Testament for rewarding men richly and infinitely above their merit yet this as the reward of somewhat performed by his faithfull servants which he looks upon with special favour in the Second Covenant V. 33. Spake unadvisedly How Moses's fault which was so great as to be punished by God with exclusion from Canaan is here exprest by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spake or pronounced with his lips is not easily resolved The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Lev. 5.4 and there signifies to declare to pronounce to speak Now if it were that he spake with his lips onely but doubted in his heart when he struck the rock and said Shall we fetch you water out of this rock then this will note his Infidelity and perhaps the LXXII may refer to that reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doubted in his lips i. e. did by his words signifie his diffidence But there is no reason that when in the Hebrew here it is onely said that he spake with his lips we should thence conclude his hearts disagreeing with his tongue 'T is therefore most reasonable that speaking with his lips being in it self indifferent and innocent should onely be concluded ill from the influence that the words precedent seem to have on it They provoked his spirit and he spake with his lips i. e. he spake passionately as one provoked And then as S. James saith the wrath of man worketh not the righteousness of God ch 1.20 so here we may conclude of Moses God had appointed him to speak to the rock and it should bring forth water And he being exasperated in his spirit put into a passion by the people goes and strikes the rock twice and saith Hear ye rebels shall we fetch you water out of this rock This passion of his was it self a fault and disturb'd him so that it is not to be believed that he could discharge that duty now incumbent on him from God in that manner as he ought to do with that faith and affiance in God with that care of setting out the power and mercy of God to these provokes and these two are the crimes charged on him by God Numb 20.12 his unbelief and his not sanctifying God in the sight of the people This therefore is Moses his crime here briefly intimated not largely set down in this verse that they provoked his spirit and he spake i. e. he spake in a provocation not as a meek and faithfull servant of the Lord that desired to glorifie God before the people ought to have done And this being here but imperfectly toucht was left to be explicated by the story where the fact was recorded and from thence more than by the words we may conclude this to be the meaning of this verse The Jewish Arab here differently from all others hath it because they contradicted his prophecy which he spake to them in his saying The End of the Fourth Book THE FIFTH BOOK OF PSALMS The Hundred and Seventh PSALM The hundred and seventh the first of the last Book of Psalms is an invitation to all sorts of men to take notice of and acknowledge God's special mercies in rescuing them from the several dangers that every part of their lives is subject to peculiarly from hunger prison disease and danger by Sea It seems probably to have been written presently after the Captivity when the Nation had been exercised by siege and famine by deportation and imprisonment and the land had been made desolate for want of cultivation yet withall so contrived as to have respect to the deliverance out of Aegypt 'T was a Psalm of Answering or parts to be sung alternately having a double burthen or intercalary verse oft recurring 1. O Give thanks unto the Lord for he is good for his mercy endureth for ever Paraphrase 1. The great and daily bounty of God is such his mercies and preservations so constant and perpetual in all the turns and varieties of our lives that we are most strictly obliged 〈◊〉 â—ke notice of them and pay the tribute of most gratefull hearts and the obedience of our whole lives in acknowledgment thereof 2. Let the redeemed of the Lord say so whom he hath redeemed from the hand of the enemy 3. And gathered them out of the lands from the East and from the West from the North and from the South Paraphrase 2 3. This is in a most eminent manner incumbent on those that have been taken and carried captive by oppressing invaders and by the good providence of God reduced and recollected from their dispersions and brought home safe to their own countrey again 4. They wandered in the wilderness in a solitary way They found no city to dwell in 5. Hungry and thirsty their soul fainted in them 6. Then they cryed unto the Lord in their trouble and he delivered them out of their distresses 7. And he led them forth by the right way that they might goe to a city of habitation Paraphrase 4 5 6 7. So is it on all them which when they have been permitted by God for some time to a state of seeming destitution deprived of all the necessaries of life harbour and all kind of food c. have yet upon their devout addresses to heaven in prayer found present relief and deliverance from their pressures God by his gracious providence directing them to some auspicious successfull means of supplying their wants and either returning them to their old or bringing them to some new more fruitfull possession 8. O that men would praise the Lord for his goodness and for his wonderfull works to the children of men 9. For he satisfieth the longing soul and filleth the hungry soul with goodness Paraphrase 8 9. This certainly is an act as of a special and undeserved bounty so of an over-ruling omnipotent providence to provide so liberally for those that are so thirsty and hungry v. 5. i. e. altogether destitute and that both these should be thus exercised and employed for the onely benefit of us unworthy sinfull sons of Adam is matter of infinite comfort to us and acknowledgment and thanksgiving to God 10. Such as sit in darkness and in the shadow of death being bound in affliction and iron 11. Because they rebelled against the words of God and contemned the counsel of the most high 12. Therefore he brought down their heart with labour they fell down and there was none to help 13.
60. v. 5 6 7 8 9 10 11 12. and i◠a solemn commemoration of God's mercies to David in the victories obtained by him over his enemies round about particularly at the taking of Rabba 2 Sam. 12.29 together with a prayer for continuance of all God's mercies 1. O God my heart is fixed I will sing and give praise even with my glory 2. Awake Psaltery and Harp I my self will awake early Paraphrase 1 2. Blessed Lord how am I ingaged to bless and praise thy holy name to imploy my tongue and all the instruments of musick and every faculty of my soul in commemorating thy goodness and signal mercies to me This is the least that can be deemed incumbent on me and this I shall most readily heartily and chearfully perform see Psal 57.7 8. 3. I will praise thee O Lord among the people and I will sing praises to thee among the nations Paraphrase 3. And 't is not fit that so great dignations should be acknowledged in the closet or privacy onely 't is most decent that our tribute of praise for them should be in the midst of the assembly with the greatest possible solemnity calling all others to take part in so important an office Psal 57.9 4. For thy mercy is great above the heavens and thy truth reacheth unto the clouds Paraphrase 4. For thy mercy and fidelity have been magnified toward me in a most eminent manner and are each of them infinitely great see Psal 57.10 5. Be thou exalted O God above the heavens and thy glory above all the earth Paraphrase 5. For which therefore blessed be for ever thy glorious majesty in the highest degree that is possible for us finite and infirm creatures see Psal 57.11 6. That thy beloved may be delivered save with thy right hand and answer me Paraphrase 6. Who have received such signal assistances from thee evidences of thy special favour and interposition of thine own right hand in return and answer to the prayers which we have addrest to thee See Psal 60.5 7. God hath spoken in his holiness I will rejoyce I will divide Shechem and mete out the valley of Succoth 8. Gilead is mine Manasseh is mine Ephraim also is the strength of my head Judah is my lawgiver Paraphrase 7 8. God made me a most sure promise which he hath now most signally performed and so given me matter of all triumph and rejoycing and thanksgiving that I am not onely fully and quietly possest of all the kingdom both of Israel and Judah and delivered from the assaults which were made against me by my malicious neighbours see Psal 60.6 7. note d. 9. Moab is my washpot over Edom will I cast out my shooe over Phililistia will I triumph Paraphrase 9. But even that they that thus assaulted me are themselves brought down in subjection to me by name the Moabites the Idumaeans and the Philistims see Psal 60.8 and note d. 10. Who will bring me into the strong city who will lead me into Edom Paraphrase 10. And now let the Ammonites cast us in the teeth reproach us as if we should doe nothing of all this as if their cities were impregnable or our armies utterly unsufficient to vanquish and subdue them 11. Wilt not thou O God who hast cast us off and wilt not thou O God go forth with our hosts Paraphrase 11. That God which for our sins had formerly withdrawn his assistance and so long we must needs be improsperous having no means left to accomplish any victories hath now been graciously pleased to return to us and assist us and manage the whole business for us to give us this last victory over the Regal City and King of the Ammonites and so to testifie by this happy success his signal presence with us 12. Give us help from trouble for vain is the help of man Paraphrase 12. To him therefore alone is our resort in the greatest distress from him must come the relief or we shall be lost all other assistances beside that of heaven being utterly unsufficient see Psal 60.11 13. Through God we shall doe valiantly for it is he that shall tread down our enemies Paraphrase 13. If he interpose his power on our side no enemy shall be able to stand before us It is he and not any strength of ours that shall work all our victories for us see Psal 60.12 And on this we will confidently depend through his goodness and mercy to us Annotations on Psal CVIII V. 4. Above the heavens Among the few variations which are made in this Psalm from the several parcels of Psal 57. and 60. of which it is composed it may be observed that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the heavens Psal 57.10 't is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above the heavens which being designed as an expression to set out the greatness of the extent of God's mercies First it doth that very perfectly and signifies the infiniteness of it not onely above the heavens but from thence continuedly down to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above to the lowest and meanest of us and to all betwixt and Secondly it confirms our rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both there and here not clouds but skyes meaning the bodies of the heavens those pure aethereal orbs where the Sun and Moon and Stars are see note on Psal 57. c. for taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the regions of the air and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the celestial bodies these two phrases will perfectly accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above the lower of them the aiery regions and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or the higher of them the celestial orbs onely with this difference that the former phrase notes the descent from thence hither not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above and the latter the ascent from us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or as far as to that the former notes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or depth the latter the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or height of it V. 9. Will I triumph Here is another variation betwixt this Psalm and the copy whence 't is transscribed Psal 60.8 Here 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the Philistims I will shout 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will jubulate saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will cry or make a noise give a shout saith the Syriack but the LXXII by way of paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Philistims are subjected unto me the full intimation of that shouting over them But Psal 60.8 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of that place we have already shewed see Psal 60. note c. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be rendred over me but simply over viz. joyned with that which next follows over the Philistims and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shout thou was to be applied either as speaking to himself
shout thou my soul or to the congregation of Israel shout thou ye Israelites over Philistia And then as that was there according to sense rendred by the Syriack over the Philistims 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will I shout so here the Hebrew hath it most expresly to secure us of the truth of that interpretation there in both those particulars there being as little difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will shout and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shout thou my soul as betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is acknowledged to signifie no more than over a bare preposition and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath the same letters though it be otherwise pointed The Jewish Arab Psal 60. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Philistims shall be smitten down by me and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will smite down the Philistims as if he took the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of breaking in these places R. Solomon here takes it in the notion of shouting but in the other Psalm in a different expounding it joyn thy self to my kingdom by becoming subject to me V. 11. Wilt not thou O God This passage though in words all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou the very same with Psal 60.10 must yet be understood in somewhat a distant sense And 't is no news in sacred compositions especially those that are poetical to apply words spoken upon one subject to another to which however they were not at first designed yet they may be commodiously referred The occasion of this Psalm seems to be the taking of Rabba 2 Sam. 12.30 as the subject of Psal 60. was the atchievements of Joab mentioned in the title of it which all were praeludia and preparative to this great success the taking a fortified Metropolis and therewith the King and possessing the Crown of the conquered nation So that now all that was said Psal 60. but in vote by way of address to God in prayer for his relief and assistance is here repeated by way of just and solemn triumph and religious boasting God hath spoken v. 7. yea and hath now signally performed Who will bring me v. 10. Let them now ask that question which formerly they did ask by way of scorn but now have little reason for Wilt not thou O God who hadst cast us off It is now apparent by the event that though for a time God withheld his prospering hand went not out with our armies yet he is now graciously pleased to espouse our cause to give us this great and signal victory And herein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy beloved v. 6. may possibly glance on the name of Solomon who by the Prophets direction was at this time styled Jedidiah 2 Sam. 12.25 the beloved of the Lord because of the Lord or because God was now graciously pleased to be propitiated to David for his sin with Bathshebah Solomon's mother and to prosper his military attempts The fifty seventh Psalm from which the former part of this Psalm was taken was composed by him in the time of his greatest exigence his flight from Saul and therefore he being now in a state quite contrary to that in his highest exaltation 't will be most reasonable to understand those words here ver 5. that were then petition and prayer Psal 57.5 and 11. in the notion of lauds and gratefull retribution Kimchi and Jarchi refer it to the days of the Messiah The Hundred and Ninth PSALM TO the chief Musician a Psalm of David Paraphrase The hundred and ninth Psalm composed on occasion whether of Absalom's rebellion and assuming the government as the Syriack takes it or of David's flight from Saul as Kimchi and Aben Ezra resolve is a direfull prediction of God's judgments that should fall upon his enemies whether Absalom and his Counsellor Achitophel or Saul and Doeg and by Act. 1.20 where v. 8. of this Psalm is said to be fulfilled in Judas it appears to have had a more eminent completion in those that opposed and consulted against and crucified Christ the Pharisees and the Rulers of the Jews who with Judas that betrayed him into their hands and was their counsellor and guide at the apprehension of him Act. 1.16 met with sad and direfull ends It was composed by David and committed to the Praefect of his Musick 1. Hold not thy peace O God of my praise Paraphrase 1. Thou O God art the onely joy and comfort and refuge of my life from thee all the good things flow that ever I received to thee all the glory and praise is due Be thou now pleased to interpose for my aid and relief 2. For the mouth of the wicked and the mouth of the deceithfull are opened against me they have spoken against me with a lying tongue Paraphrase 2. For now I have special need of it wicked men having most falsely and treacherously and cunningly infused into mens minds most slanderous reports of me 3. They compassed me about also with words of hatred and fought against me without a cause Paraphrase 3. Their slanders and false suggestions have been their special pestilent weapons against me with them they have besieged as it were and girt me close and then shot out these poisonous darts against me sharpned the swords of their tongues and with them most maliciously assaulted me 4. For my love they are my adversaries but I give my self to prayer 5. And they have rewarded me evil for good and hatred for my good will Paraphrase 4 5. I never did any act of hostility or unkindness to them but contrariwise obliged them with all acts of love and greatest charity they had no other provocation but this from me and for this they have most unhumanely returned all the effects of the bitterest malice Yet hath not this moved me to act any revenge but on the contrary I have heartily prayed to God for them besought his pardon and the averting his judgments from them and his grace for their timely reformation And all this hath produced no other effect from them but their most malignant hatred and mischievous practices in return to my greatest charity 6. Set thou a wicked man over him and let satan stand at his right hand 7. When he shall be judged let him be condemned and let his prayer become sin 8. Let his days be few and let another take his office 9. Let his children be fatherless and his wife a widom 10. Let his children be continually vagabonds and beg let them seek their bread also out of their desolate places Paraphrase 6 7 8 9 10. This will certainly bring down upon the chief actors and all the partners in this wickedness whether Achitophel and Absalom and their followers or Saul and Doeg in the first literal sense or Judas and the Jewish Sanhedrim and all that nation that opposed and crucified Christ in the prophetick sense most unavoidable sad executions judgments and
〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be that he reign By this 't is evident that in this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord at thy right hand must be understood of the Messias instated in his regal power at the right hand of his Father and not of the Father as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to back and help him as Psal 16.8 and elsewhere the phrase is used For of the Son thus exalted we know it is that we reade Joh. 5.22 that the Father hath committed all judgment to the Son Agreeable to which it is that this Adonai or Lord at Jehovah's right hand here shall strike through Kings in the day of his wrath i. e. shall act revenges most severely on the opposers of his Kingdom which revenges in the New Testament are peculiarly attributed to Christ and called the coming of the Son of man coming in the clouds coming with his Angels and the approaching or coming of his Kingdom V. 7. Brook of the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any hollow place or vale a receptacle of waters and from thence a small river or brook which hath not its original from any spring but is filled with rain-waters and so is full in the winter but in the summer dried up So Gen. 26.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the valley of Gâ—rar Joel 3.18 a fountain shall come forth and water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the valley of Shittim and 2 King 3.16 make this valley full of ditches and v. 17. ye shall not see rain yet that valley shall be filled with water And being here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the way it seems to signifie no more than those plashes of water which in the winter are frequent in highways from the fall of much rain These first from the places where they are collected no pools on purpose provided for the receit of waters but every little cavity in the way which is thus filled by rain and secondly by the stagnancy or standing still of these waters and thirdly by the frequency of passengers fouling them are to be concluded very unfit for the use of men very inconvenient for drinking and would never be used for that purpose were it â—ot by him that hath no other or that so far intends the haste of his way and so far despises or neglects himself as to content himself with the worst and meanest sort of accommodation that which will just satisfie the necessities of nature This is most observable of souldiers in an hasty march that are thirsty but will not make stay at an Inn to refresh themselves with wine or so much as go out of their way to make choice of or seek out for wholsome water but insist on their pursuit and satisfie their thirst at the next receptacle of waters the next puddle or trench or ditch or brook they meet with This is a sign of great alacrity in a souldier and withall of great humility and contempt of hardship and difficulties of submitting to any the meanest and most servile condition and may well here be used poetically to express the great humiliation and exinanition of the Messias assuming the real form and all the mean offices of a servant pursuing the work to which he was sent with all alacrity counting it his meat and drink to doe the will of him that sent him and finish his work Joh. 4.34 and in fine laying down his life suffering as willingly a most bitter contumelious death which being by him exprest by drinking of a cup and that a special sort of cup such as others would not probably be content with Are ye able to drink of the cup that I shall drink of Matt. 20.22 and that an insupportable bitter cup Matt. 26.39 42. Father if it be possible let this cup pass from me it may very fitly be extended to his death as well as to all that was preparative and in the way to it And to this the lifting up his head reigning victoriously over all his enemies being constituted Judge of quick and dead is here justly apportioned according to that of Phil. 2.8 9. He made himself of no reputation but humbled himself and became obedient unto death even the death of the cross Wherefore God hath highly exalted him Another notion there is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a torrent or river Prov. 18.4 a flowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torrent or river and so Am. 6.14 unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it river of the wilderness If it be here taken in that notion then drinking of it may be a proverbial speech to express victory as Isa 37.25 when Sennacherib is boasting of his conquests he thus speaks I will enter into the height of his border and the forrest of his Carmel I have digged and drunk water and with the sole of my feet I have dried up all the rivers of the besieged places Where the former part being an expression of victory and forcible seisure and so the latter also of blocking up and close siege the middlemost may probably be to the same sense and the rather because of the custom of Eastern Princes who in token of dedition exacted from subjugated Provinces Earth and Water Judith 2.7 In reference to which the digging up Earth and drinking Water will signifie a forcible entry a method of battery where the milder summons have not prevailed thereby to take livery and seism of an hostile Countrey And if that be the notion here then the phrase signifies Christ's victory atchieved by his death over Satan Sin and Hell Which being wrought upon the Cross is fitly precedaneous and preparative to the lifting up of his head The Hundred and Eleventh PSALM Praise ye the Lord. The Hundred and eleventh Psalm is one of those whose Title see Note a. on Psal 106. is Hallelujah and is accordingly spent in praising and magnifying the name of God for all his works of power and mercy It is composed in twenty two short Metres each beginning with the several Letters of the Hebrew Alphabet 1. I Will praise the Lord with my whole heart in the assembly of the upright and in the congregation Paraphrase 1. From the bottom of my soul and with the full quire of all the faculties thereof I will acknowledge and bless the name of God This I will doe more privately in counsel of all pious men the true Israelites when ever any transaction of concernment is to be advised on by those that make strict conscience of their duty and this will I doe in the most publick and solemn assembly No juncto is too close no congregation too wide for such a most due performance 2. The works of the Lord are great sought out of all them that have pleasure therein Paraphrase 2. Marvellous are the works of God and of all other sorts of study most worthy to be the exercise and imployment of all pious men who can entertain themselves with more
pleasure in such meditations than in all other the most sensual divertisements and receive great profit and advantage by it 3. His work is honourable and glorious and his righteousness endureth for ever Paraphrase 3. All that he doth is infinitely magnificent and beautifull the works of his creation most admirable and stupendious and so the works of his preservation and providence full of omnipotent greatness and wisedom But above all his justice and purity his detestation of all sin and exact fidelity in all his promises is infinitely to be magnified as that which goes through all his other works 4. He hath made his wonderfull works to be remembred The Lord is gracious and full of compassion Paraphrase 4. The great miraculous works of his providence among us have made such impressions on men as will never be forgotten but recorded and reported for ever and indeed God hath made special ordinances the Passeover c. to that purpose Yea they have given him a title whereby he is known by all the same that he once proclaimed of himself to Moses when he desired to know and discern his nature more perfectly The Lord gracious i. e. a most gracious and mercifull Lord not forward to punish every sin that out of frailty is committed against him but abundant in mercy and loving kindness to all that faithfully adhere to him 5. He hath given meat unto them that fear him he will ever be mindfull of his Covenant Paraphrase 5. He never fails to provide for them that serve and obey him all things that they stand in need of he hath promised never to leave nor forsake such and whatsoever he hath thus by Covenant obliged himself to he will be certain duly to perform Thus did he promise Abraham concerning his posterity in Aegypt Gen. 15.13 and accordingly it was signally performed 6. He hath shewed his people the power of his works that he may give them the heritage of the heathen Paraphrase 6. His providence hath most effectually and eminently been discernible in his dealing with his people the Jews before whom he hath cast out the Canaanites and other inhabitants of seven very fruitfull nations who had exceedingly provoked him with their unnatural sins and given to this his people the quiet possession of them to which they had not the least right or title but from his immediate donation 7. The works of his hands are verity and judgment all his commandments are sure Paraphrase 7. And herein as in all things else his actions have been most just and righteous just vengeance to obdurate sinners as perfect fidelity and performance of his promise to Abraham his servant And so all his appointments both for the rooting out and planting in his menaces and promises are most assuredly performed there is no frustrating of any of them 8. They stand fast for ever and ever and are done in truth and righteousness Paraphrase 8. Being once ratified and confirmed by him they are sure to have that exact uprightness in them that they remain steady and immutable 9. He sent redemption to his people he hath commanded his covenant for ever holy and reverend is his name Paraphrase 9. And the like wonderfull act of power and mercy and fidelity was it in God that he rescued and brought out the seed of Abraham to whom his promises were made from the slavery of Aegypt an emblem of our greater redemption from the bondage of Sin and Satan wrought by his own Son and by a mighty hand made good his promises to them of bringing them into Canaan Thus firm and inviolable are all God's pacts and agreements made with his people to whom as his mercies are most admirably firm and for ever to be acknowledged with thanksgiving so his judgments are most dreadfull and formidable to all that provoke them to fall upon them 10. The fear of the Lord is the beginning of wisedom a good understanding have all they that doe his commandments his praise endureth for ever Paraphrase 10. There is therefore no such excellent prudential course as the preserving in our breasts a just and due reverence of God an awe to his laws and a dread to his judgments and when all is considered this will be found the prime wisedom And the reason is clear The Law of God is the declaration of those things which are most our concernments to know his commandments bring all profitable knowledge and judgment to them that carefully set themselves to and are daily exercised in the practising of them They that constantly guide their lives according to those divine directions will soon discern experimentally what others at a distance never dream of that the practice of his precepts is of all other things most for their turns most agreeable to all their interests both in this and another world And so for that most eminent mercy of such his divine and most excellent precepts as well as for other parts of his Covenant his grace and mercies all possible praise is for ever due to his most holy name Annotations on Psal CXI V. 1. Praise ye the Lord What was observed and competently proved note on Psal 106. that Hallelujah was no part but onely the Title of the Psalm is applicable to this also and more that follow and is here most clearly demonstrable For this Psalm as also the next is one of those that are composed with exact respect to the order of the letters of the Alphabet And it is S. Hierom's true observation that this Psalm is the first which is purely Alphabetical the 25th and others which are well-nigh such failing or abounding in some Letter whereas this leaving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Title begins with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the 112. doth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in very short metre goes on exactly according to the letters of the Alphabet which it could not be imagined to do if it began with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallelujah V. 1. Vright Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upright 't is Kimchi's observation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is an appellative of Israel as Numb 23.10 Let me die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death of the upright And so they are called by a name of much affinity with this Jesurun in the notion and by analogy as in the New Testament the Christians are called Saints V. 2. Sought out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seek investigate search is used for meditating studying and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a school or place for study of the Law and in Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Academy or Vniversity and accordingly 1 Cor. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inquirer is the student he that spends his time in searching and finding out difficulties see Notef. on that place and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here applied to the great works of God may be rendred are studied or meditated on 〈◊〉
that is wisedom and to depart from evil is understanding that by way of eminence the most excellent wisedom and understanding The Jewish Arab reads The first thing that wisedom gives in command is the fear of the Lord and a goodness of understanding is to all that doe that The Hundred and Twelfth PSALM Praise ye the Lord. The hundred and twelfth Psalm is a description of the present employments and felicities of the truly pious wan such as do much tend to the honour and praise of God who is so exceeding gracious unto all his servants that there cannot be a greater freedom and bliss than to be in the number of them And therefore the Psalm which describes this is by the Hebrews intituled Hallelujah though there be no other express praising of God in it It is composed like the former the several short metres beginning with the letters of the Hebrew Alphabet 1. BLessed is the man that feareth the Lord that delighteth greatly in his commandments Paraphrase 1. There is no true felicity but that which consists in a most carefull performance of all the commandments of God strictly abstaining from all that may displease him and chearfully practising all that he requires of us And indeed there is no such security of all true durable delight and pleasure as this the present gratefulness and the succeeding comforts of such practices to any truly vertuous mind are a continual feast of all others the most exceeding and all other pleasures in respect of this are nothing worth 2. His seed shall be mighty upon the earth the generation of the upright shall be blessed Paraphrase 2. And as this is the most pleasurable so is it the most thriving skilfull method to bring all greatness and flourishing upon any family to advance and inrich the posterity For as long as God hath the disposing of the good things of this world honour and wealth c. 't is unreasonable to imagine that any subtleties or policies projects or ambitions of ours which have impiety in them and thereby forfeit all title to God's benedictions shall be near so successfull toward our present worldly interests as a strict piety and constant adherence to the ways of God 3. Wealth and riches shall be in his house and his righteousness endureth for ever Paraphrase 3. The promise of the greatest abundance and confluence of earthly felicities being by God intailed on the persons and families of such men as well as the eternal rewards in another world See 1 Tim. 4.8 4. Unto the upright there ariseth light in the darkness he is gracious and full of compassion and righteous 5. A good man sheweth favour and lendeth he will guide his affairs with discretion 6. Surely he shall not be moved for ever the righteous shall be in everlasting remembrance Paraphrase 4 5 6. And if any affliction at any time befall such as the promises of felicities in this world are always to be taken with the exception of the cross some mixtures of afflictions for gracious and wise ends the punishing our sins here that they be not punisht hereafter the curing our spiritual maladies and exercising our graces yet are there such allays joyned with it such strengths to support and such seasonable and oft unexpected issues and deliverances out of it that this cannot be lookt on otherwise than as a special work of his mercifull providence toward them And which is oft to be observed this supply from God of allays and comforts in affliction together with timely deliverances out of it shall certainly be performed unto good men not onely because 't is promised them and therefore shall not fail them but also because 't is made over to them from God's special providence as a reward most fitly apportioned to several graces in them as 1. to their charity and bounty and compassion to others giving and lending to all that are in distress God hath promised such by way of proportionable reward that they shall receive mercy as the wages of their mercifulness and not onely in another world but in this they shall be blessed on earth Psal 37.25 So 2. to discreet moderation and temper both of their words and actions Good men if they be throughly sincerely such are meek and not apt to be impatient in words or deeds and so they contribute much to the allaying of their afflictions and softening their persecutors both which ragefull and impatient behaviour is wont to exasperate And then 't is over and above a reward of their patience and meekness and discretion which God hath allotted them to temper and sweeten and timely to remove their sufferings who bear them so well at least to afford them strength to make them very supportable By these means whatever misadventures they may for a time meet with here God will assuredly provide for them yea and for their posterity if they go on constantly in their steps he will give them stability in the prosperities of this life and because a good name after death is as great a blessing as wealth or honour in this life that proportion shall be secured to them also their memory shall be fresh and flourishing among all posterities when their bodies are rotten in their graves and by their example they shall benefit many when by their actions they can no longer oblige them 7. He shall not be afraid of evil tidings his heart is fixt trusting in the Lord. 8. His heart is established he shall not be afraid untill he see his desire upon his enemies Paraphrase 7 8. Another special privilege there is that belongs to every pious man His adherence to God and dependence on him is an amulet against all worldly fears or apprehensions when the news of danger or misery the one imminent the other already present assaults him it is not able to disquiet or disturb him The reason is he hath resigned his whole being into God's wisest disposal and is assuredly perswaded that his divine choices are to be preferred that what he sends or permits to fall is fitter for his turn than any thing else that he could chuse for himself and consequently that if God sees it not good for him he will avert it before it come or remove it speedily and by this one assurance he is compleatly fortified not onely for a patient but chearfull entertainment of all that is or shall come remains unmoved and well pleased with God's present dispensations whatsoever they are and so constantly continues till the same hand that sent them give him release and deliverance out of them which in God's good time shall be done also 9. He hath dispersed he hath given to the poor his righteousness endureth for ever his horn shall be exalted with honour Paraphrase 9. As for his charity and constant liberality to the poor which is a special piece of piety and interpreted by God as if it were done to himself it never goes unrewarded One crown is reserved
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
those which the dedication or consecration brings into them and causes to dwell in their graven images And so Proclus de Sacrif Mag. mentions it as their common opinion that the Gods were by their favour and help present in their images And therefore the Tyrians fearing that Apollo would forsake them bound his image with golden chains supposing then the God could not depart from them The like did the Athenians imagine when they clipt the wings of the image of Victory and the Sicilians in Cicero de Divin who complain that they had no Gods in their Island because Verres had taken away all their statues and so we know Laban when he had lost his Teraphim tells Jacob Gen. 31.30 that he had stollen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Gods And so of the Golden calf after the feasts of consecration proclamation is made before it These be thy Gods O Israel But this of the animation and inspiriting of images by their rites of consecration being but a deception and fiction of their Priests the Psalmist here discovers it and assures all men that they are as inanimate and senseless after the consecration as before bare silver and gold with images of mouths and â—ars c. but without any power to use any of them and consequently most unable to hear or help their votaries V. 7. Speak they What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be concluded by the context which immediately before had mentioned their having mouths and not speaking Here therefore as there the proper action of the mouth was speech the proper action of the throat or larynx seems to be intended and that is to breath So when Psal 90.9 he saith we consume our days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a vapour i. e. breath of the mouth in winter If it be not this then sure 't is an inarticulate sound contradistinct from speaking So Kimchi and Aben Ezra state it and quote Isa 38.14 where the word is applied to the murmuring of the dove V. 9. Trust thou For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the imperative trust thou the LXXII appear to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter tense and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath hoped and so in v. 9 and 10. And so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they of the house of Israel trust And if that were the true reading the sense would well accord in opposition to what went before The idol-worshippers that hope in their gods are most senseless persons lose all their prayers that are poured out to them receive no aid or relief from them but the house of Israel trust in the Lord of heaven make their addresses to him and they receive the benefit of their trusts and prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is their help and their shield he actually defends and assists them when they thus depend on him But the Hebrew reading is to be adhered to and the sense is the same either way The Jewish Arab altering the signification from the imperative paraphraseth and as the house of Israel hath trusted in the Lord because he c. v. 12. so the Lord will be mindfull of us and will bless us c. The Hundred and Sixteenth PSALM The hundred and sixteenth is a gratefull acknowledgment of God's seasonable deliverances and gracious returns to the prayers of his afflicted distressed servant which are to be answered with vows of new obedience and intire affiance in God It is thought to have been composed by David upon his delivery from the rebellion of Absolom after which he immediately had the liberty to return to the sanctuary and publick assembly at Jerusalem v. 14. and 18 and 19. but may possibly and not unfitly belong to the return from the captivity see note a 1. I Love the Lord because he hath heard my voice and my supplications 2. Because he hath inclined his ear unto me therefore will I call upon him as long as I live Paraphrase 1 2. I made my prayer to the Lord the God of heaven that he would in his good time give audience to my cryes which I daily poured out before him that he would at length be graciously pleased to consider my distress When calamities approach or seize upon me I have nothing to apply my self to but my prayers to heaven and those I shall not fail to pour out before God 3. The sorrows of death compassed me and the pains of hell gate hold upon me I found trouble and sorrow 4. Then called I upon the name of the Lord O Lord I beseech thee deliver my soul Paraphrase 3 4. At this time my dangers were very great I was pursued close and incompassed with my enemies who were purposely sent as the messengers of death unto me and having no way of rescue from any humane means I then addrest my self to the over-ruling help and providence of God and to him I humbly and importunately came beseeching this seasonable deliverance from him 5. Gracious is the Lord and righteous yea our God is mercifull Paraphrase 5. And thus I concluded with my self that whatever my pressures were yet God was both mercifull and faithfull and would certainly make good his promised mercy to me 6. The Lord preserveth the simple I was brought low and he helped me Paraphrase 6. That 't was his proper attribute to be the supporter of the weak the reliever of them that are in distress and accordingly so hath he dealt with me in my greatest destitution 7. Return unto thy rest O my soul for the Lord hath dealt bountifully with thee 8. For thou hast delivered my soul from death mine eyes from tears and my feet from falling 9. I will walk before the Lord in the land of the living Paraphrase 7 8 9. And now being thus rescued by him and delivered out of the sad condition that incompassed me I have nothing to doe but to serve God in all sincerity and integrity of conversation chearfully and constantly all my days which God shall afford me in this world at the present devoutly return to the Ark the place where God is pleased to presentiate himself and there in great tranquility to celebrate that mercy which hath afforded me this signal deliverance 10. I believed therefore have I spoken I was greatly afflicted 11. I said in my haste All men are liars Paraphrase 10 11. I had a full trust and repose and affiance in God and therefore I did and spake thus When my afflictions were at the greatest see 2 Cor. 4.13 when I was in my flight I was sufficiently convinced that the arm of flesh was unable to yield me any relief Psal 108.12 men might promise and either prove false as those how did that David had most reason to depend on his own son Achitophel c. or impotent there was I know but one sure hold to which it is tolerably
applied because as the Jewish Doctors tell us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Levites repeat not the song of the oblation but onely over the drink-offering Yet there was also the more private in their families the cup of thanksgiving or commemoration of any deliverance received This the master of the family was wont to begin and was followed by all his guests S. Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of blessing that which was drank as a symbol of thanksgiving and blessing and had forms of commemoration and praise joyned with it and so by the Fathers Justin Martyr c. used of the Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wine that hath thanksgiving said over it The use of it was either daily after each meal or more solemn at a festival In the daily use of it they had this form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed be our God the Lord of the world who hath created the fruit of the vine But on festival days there was joyned with it an hymn proper for the day as upon the Passeover for the deliverance out of Aegypt as we see Matt. 26.30 where the Paschal commemoration or postcoenium advanced by Christ into the Sacrament of his bloud was concluded after the Jewish custom with an hymn And so here with the cup of salvation is joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calling upon the name of the Lord. And both the more private and the solemn performance of this with all the magnificent rites of solemnity belonging to it is called the paying of vows to the Lord that thanksgiving and acknowledgment which men in distress may be supposed to promise upon condition of deliverance or if they promise not are however bound to perform as a due return or payment for their deliverance V. 15. Precious The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place for rare or precious must be so taken as not to signifie that which is spoken of to be desirable to or in the presence of the Lord for it is the life not the death of his servants that is precious in that sense to God the preserver of their lives But for their death to be precious is in effect no more than that it is so considered rated at so high a price by God as that he will not easily grant it to any one that most desires it of him Absalom here hostilely pursued David and desired his death he would have been highly gratified with it taken it for the greatest boon that could have befallen him but God would not thus gratifie him nor will he grant this desire easily to the enemies of godly men especially of those that commit themselves to his keeping as David here did and therefore is called God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note b. on Psal 86. for to such his most signal preservations do belong peculiarly The Jewish Arab here reads Precious with the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting to death his saints or giving up to death The Hundred and Seventeenth PSALM The hundred and seventeenth is a solemn acknowledgment of God's mercy and fidelity and an exhortation to all the world to praise him for it 1. O Praise the Lord all ye nations praise him all ye people 2. For his mercifull kindness is great toward us and the truth of the Lord endureth for ever Praise ye the Lord. Paraphrase 1 2. All the heathen nations of the world and all the people dispersed over the face of the earth have a singular obligation as well as the children of Israel Abraham's seed according to the flesh to praise and magnifie the name of God see Rom. 15.11 and that especially for his great and transcendent mercy toward them in the work of their redemption and the promulgation of his Gospel to them wherein his promise of mercy to Abraham and his seed for ever i. e. to his true spiritual posterity to the sons and heirs of his Faith unto the end of the world shall be most exactly performed and therein his fidelity as well as mercy manifested Annotations on Psal CXVII V. 1. Nations That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations here and in the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all people signifie in the greatest latitude all the nations and people of the Gentile world even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole world Mar. 16.15 appears both by Matt. 28.19 where parallel to those phrases in S. Mark is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations here but especially by Rom. 15. where for a proof of God's purpose that the Gentiles should be received into the Church and joyn with the believing Jews in one consort of Christian love and faith and praise God together in the same congregation the proof is brought as from several other texts so from these words in this Psalm And this not onely by express citing v. 11. And again Praise the Lord all ye nations and laud him all ye people but also in the front of the testimonies by the phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the truth of God v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the mercy or pity of God v. 9. both which are here mentioned v. 2. For thus the discourse there lies Christ was a minister of the circumcision i. e. was by God appointed an instrument of the Jews greatest good preaching the Gospel first to them calling them to repentance c. and this for the truth of God i. e. to make good God's fidelity or performance of covenant to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confirm the promises made to the fathers i. e. to Abraham c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the Gentiles for his mercy might glorifie God where though this preaching the Gospel to the Gentiles was a work of mercy not so much as promised to or lookt for by them and so there is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pity compassion toward them yet is this an effect of that ministery of Christ which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the truth of God i. e. a completion of that promise made to Abraham that he should be the father of many nations which had never its perfect completion till the Gentiles came and sat down with Abraham became sons of this faith of Abraham in this kingdom of heaven the Church of Christ And exactly to this sense the second verse of this Psalm is to be understood as the reason why all the Gentile world is to praise and magnifie the name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. because the mercy of God is strong upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was confirmed say the LXXII and Latin and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grew strong was in full force upon us i. e. all that mercy which is promised to Abraham for his spiritual as well as carnal seed is fully made
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
of all piety there being no course wherein I shall more delightfully exercise my self 46. I will speak of thy testimonies also before Kings and will not be ashamed Paraphrase 46. Yea I will proclaim and boast of the excellency of thy Law and the advantages of ordering our lives by it and recommend it with confidence to the greatest Princes in the world as that which will inhaunse their crowns and make them much more glorious and comfortable to them if they will resolve to guide their lives after this model 47. And I will delight my self in thy commandments which I have loved Paraphrase 47. And for my self as in my love and value of thy precepts I prefer them before all other jewels in the world so will I entertain and recreate and gratifie my self by this exercise the meditation and practice of these rather than by any other way of divertisement which the world doth most esteem of 48. My hands also will I lift up unto thy commandments which I have loved and I will meditate in thy statutes Paraphrase 48. And this pleasure shall not be an aerial idle speculative pleasure but such as shall set me vigorously about the practice of all holy obedience to thee and therein will I constantly and diligently exercise my self and thereby express the reality of my love to them ZAIN 49. Remember the word unto thy servant on which thou hast caused me to hope 50. This is my comfort in my affliction for thy word hath quickned me Paraphrase 49 50. O Lord thou hast made me many most gracious promises and thereby given me grounds of the most unmoved hope and comfort And these are able to support and inliven me in the midst of the greatest pressures 51. The proud have had me greatly in derision yet have I not declined from thy law 52. I remembred thy judgments of old O Lord and have comforted my self Paraphrase 51 52. Atheistical wicked men when they see me in distress make a mock at my relyance and trust in God and think it ridiculous to talk of relief from heaven when earthly strength faileth But all their scoffs and bitterest sarcasms shall not discourage me or tempt me to forsake my hold I have many notable illustrious examples of thy power and goodness of the seasonable interpositions of thy reliefs to thy servants in their greatest distresses and these being laid to heart have infinitely more force to confirm my faith than all their Atheistical scoffs to shake it 53. Horror hath taken hold on me because of the wicked that forsake thy law Paraphrase 53. Nay these their heathenish discourses have been so far from working thus on me that they are matter of great disquiet and commotion and trembling to me to think of the direfull condition which they are in that have utterly forsaken God and all thought of obedience that have quite devested themselves as of all hope so of all dread of him 54. Thy statutes have been my songs in the house of my pilgrimage Paraphrase 54. For my part what ever can befall me in this frail transitory life I can take joy in the commands and promises of God and make them true real solaces to me in whatsoever distress as knowing that I suffer nothing but what God sees to be best for me and that if I faithfully wait on him he will in his time give me a seasonable deliverance 55. I have remembred thy name O Lord in the night and have kept thy law 56. This I had because I kept thy precepts Paraphrase 55 56. With these thoughts of God I have in the solitude and darkness of the night intertained and supported my self and thereby taken up a courage and constancy of resolution never to relinquish this hold for any other Thus hath God abundantly rewarded my diligence in his service by a pleasure resulting from it v. 54. by a stedfast unmovable hope and comfort in him v. 50. and by a durable constant resolution of a persevering obedience never to depart from him CHETH 57. Thou art my portion O Lord I have said that I would keep thy word Paraphrase 57. Blessed Lord of all the possessions and comforts of the world thou onely art worth the having thy promises are precious promises thy commands most excellent divine commands I have by thy grace deliberately made my choice preferred these before all the glories of this world and resolved that thy word shall be my treasure which I will most diligently preserve 58. I intreated thy favour with my whole heart be mercifull to me according to thy word Paraphrase 58. To this thy grace is most necessary for without it I can do nothing for this therefore I make my most humble sincere passionate address to thee O be thou graciously pleased to grant my request to vouchsafe me this mercy which thou hast promised never to deny to those that ask and importunately seek and beg it of thee 59. I thought on my ways and turned my feet unto thy testimonies Paraphrase 59. But neither have I contented my self with my bare prayers for strength and grace I have set to my part in a diligent examination of my past sins and a carefull watch over my future actions and so have forsaken my old ways and diligently pursued that course which thou hast prescribed me 60. I made haste and delayed not to keep thy commandments Paraphrase 60. And to this end I did immediately set out I made no one minutes stay in so necessary a pursuit as knowing that the longer I should dally the more unlikely I should be ever to perform so great a journey 61. The bands of the wicked have robbed me but I have not forgotten thy law Paraphrase 61. In my course I have oft met with disturbances the assaults and injuries of wicked men but these how sharp soever they were have been but exercises of my patience have not provoked me to doe any thing but what best becometh thy servant 62. At midnight I will rise to give thanks unto thee because of thy righteous judgments Paraphrase 62. This and the many other benefits and advantages of thy Law and my obedience to it are such as I am bound to acknowledge all the days of my life and even to interrupt my lawfull sleep and repose to find frequent vacancies for so necessary a duty of lauding and magnifying thy mercy 63. I am a companion of all them that fear thee and of them that keep thy precepts Paraphrase 63. And for my days exercise I endeavour to associate my self with all those that serve and obey thee conscientiously by that society to excite one another and to attain to some proficiency in so good a work 64. The earth O Lord is full of thy mercy teach me thy statutes Paraphrase 64. O Lord thy goodness and mercy and grace is abundantly poured out upon the men in the world O let me enjoy a special degree of it for the sanctifying my soul
and planting an uniform obedience to thy commandments in the depth thereof TETH 65. Thou hast dealt well with thy servant O Lord according to thy word Paraphrase 65. O Lord I cannot but acknowledge thy great bounty toward me to the utmost that any promise of thine gave me confidence to hope 66. Teach me good judgment and knowledge for I have believed thy commandments Paraphrase 66. I am fully resolved to adhere to and obey thy precepts O be thou pleased by thy grace to rectifie my inclinations and natural bent of mind to work all corruption perverseness or contumacy out of it and then to illuminate my understanding to give me that knowledge of my duty and that resolvedness of mind that I may never swerve from it 67. Before I was afflicted I went astray but now have I kept thy word Paraphrase 67. To this end I must acknowledge the chastisements and afflictions which thou hast sent me to have been very advantageous and instrumental to me I was out of the way but thy rod hath reduced and brought me into it again 68. Thou art good and dost good teach me thy statutes Paraphrase 68. Thou art a gracious father and all that thou dost is acts of grace and goodness even the sharpest of thy administrations v. 67. see Rom. 8.28 are sent by thee as that which is absolutely best for us O lead and direct and assist me in thy obedience and then I have no farther care to exercise me 69. The proud have forged a lye against me but I will keep thy precepts with my whole heart Paraphrase 69. My malicious adversaries have contrived slanders against me But I shall not be much concerned in their practices I shall indeavour carefully to preserve my conscience upright to God and then not fear their suggestions or machinations 70. Their heart is as fat as grease but I delight in thy law Paraphrase 70. They are obstinately and imperswasibly bent upon their course and please themselves very much in it But I shall not envy their felicities but take infinitely more pleasure in a strict adherence to thy law than they in all their impieties 71. It was good for me that I have been afflicted that I might learn thy statutes Paraphrase 71. Nay the afflictions and chastisements thou hast sent me are to me much more beneficial and valuable than all their prosperity can be to them being very contributive to the reforming what was amiss and so most wholsome profitable discipline to me V. 67. 72. The law of thy mouth is better unto me than thousands of gold and silver Paraphrase 72. And all the wealth in the world is not near so considerable to me as this JOD 73. Thy hands have made me and fashioned me give me understanding that I may know thy commandments Paraphrase 73. Lord thou art the author of my life and being I am a meer creature of thy forming and therefore obliged by that title to pay thee all the obedience of my life Lord be thou pleased by thy grace to instruct and assist me to it 74. They that fear thee will be glad when they see me because I have hoped in thy word Paraphrase 74. By this means shall I be cause of joy to all pious men who know that I have depended on thy promised assistances when they see me thus answered and supported by thee 75. I know O Lord that thy judgments are right and that thou in faithfulness hast afflicted me Paraphrase 75. All the dispensations of thy providence O Lord be they never so sharp are I am confident made up of a perfect justice and not onely so but it is an act of thy sovereign mercy which thou hadst promis'd to make good to me to send me such afflictions as these These are but a necessary discipline and so a mercy to me and having promised not to deny me real and principal mercies thou wert obliged in fidelity thus to send them 76. Let I pray thee thy mercifull kindness be my comfort according to thy word unto thy servant Paraphrase 76. But there is one mercy more of which I am capable thy favour and loving-kindness thy sealing pardon and peace unto my soul and that thou hast promised me also and if thou affordest me this it will be an allay abundantly sufficient to all my afflictions 77. Let thy tender mercies come unto me that I may live for in thy Law is my delight Paraphrase 77. Without this favourable aspect of thine I am even a dead man thy restoring it to me will raise me as it were from death to life there being now no joy that I take in the world but in thy favour and my obedience And this I hope may render me capable of this mercy from thee 78. Let the proud be ashamed for they dealt perversely with me without a cause but I will meditate in thy precepts Paraphrase 78. My malicious enemies have without all guilt of mine accused defamed and depraved my actions this shall bring shame and mischief as well as disappointment to them but shall never disturb me in my course of obedience by that I hope I shall refute all their calumnies 79. Let those that fear thee turn unto me and those that have known thy testimonies Paraphrase 79. And as long as all that truly fear thee and have lived conscientiously in thy service continue faithfull to me I have no reason to wonder at the defection of others But if any man that is truly pious be seduced by their slanders and ingaged against me Lord in mercy to them be thou pleased to disabuse and reduce them 80. Let my heart be sound in thy statutes that I be not ashamed Paraphrase 80. As for me I desire and beg of thee that if there be any degree of unsincerity in me any spared sin still remaining it may be effectually wrought out of my heart that I may approach thee with confidence and never be in danger of being rejected by thee CAPH 81. My soul fainteth for thy salvation but I hope in thy word 82. Mine eyes fail for thy word saying When wilt thou comfort me 83. For I am become like a bottle in the smoak yet do I not forget thy statutes Paraphrase 81 82 83. It is long O Lord that I have waited and attended with great desire for deliverance from thee the expectation hath even worn me out yet have I not forsaken my hope or permitted my self to be tempted to any sin whether of impatience or applying my self to any indirect means for my relief but remain still confident that thou wilt in thy good time still send me release 84. How many are the days of thy servant When wilt thou execute judgment on them that persecute me Paraphrase 84. How long Lord wilt thou permit this weight to continue upon me and not take my part against my enemies punishing or restraining them and delivering me out of their hands
preserve one and destroy the other And this consideration if there were no other is certainly sufficient to ingage every wise man to the approbation and liking of the Law of God as that in compliance with which our temporal as well as eternal safety doth consist 120. My flesh trembleth for fear of thee and I am afraid of thy judgments Paraphrase 120. As on the other side to set every man living a trembling and to keep every pious man in that dread of God's judgments as never to dare to doe any thing but what is perfectly acceptable in his sight lest he fall justly under this vengeance AIN 121. I have done judgment and justice leave me not to mine oppressours 122. Be surety to thy servant for good let not the proud oppress me Paraphrase 121 122. Lord I have not done any wrong to them that are most forward to mischief me I have none to fly unto but thee Be thou pleased to take my part to interpose for me to deliver me out of their hands 123. Mine eyes fail for thy salvation and for the word of thy righteousness 124. Deal with thy servant according to thy mercy and teach me thy statutes Paraphrase 123 124. I have long waited and expected deliverance from thee continually hoping that thou wouldest at length send me some message of mercy O be thou pleased to afford it me out of thy never-failing compassion to all that want and wait for thee and both then and now direct me which way I may perform to thee most acceptable service 125. I am thy servant give me understanding that I may know thy testimonies Paraphrase 125. Lord there is nothing that I design to my self but the approving my obedience to thee O give me that grace that may direct and enable me to doe it sincerely and faithfully 126. It is time for thee O Lord to work for they have made void thy law Paraphrase 126. And this the more seasonably now when mine enemies despise and contemn God's Law The more confidently they doe so the more are all pious men engaged to perform exact obedience to it if it be but to resist that torrent to hold up vertue in some kind of reputation among men 127. Therefore I love thy commandments above gold yea above fine gold Paraphrase 127. And upon this account I do profess to prize and value the performance of obedience to thee before all the greatest wealth in the world 128. Therefore I esteem all thy precepts concerning all things to be right and I hate every false way Paraphrase 128. And indeed I have not the least exceptions to any law of thine but most uniformly and impartially imbrace them all and every one single and utterly dislike and detest the courses of all wicked men PE. 129. Thy testimonies are wonderfull therefore doth my soul keep them Paraphrase 129. The Law of God is made up all of wonderfull and excellent ingredients prescribes us those things which are admirably the most desirable of all other things to any rational man The consideration of which makes me study and search into them and observe them most diligently 130. The entrance of thy word giveth light it giveth understanding to the simple Paraphrase 130. And by doing so I learn and discern many mysteries The most ignorant natural man if he will enter seriously into this study and apply the several branches of thy Law as his rule of ordering all the actions of his life will by this have his eyes opened and illuminated and discern that there is no such solid substantial wisedom as this 131. I opened my mouth and panted for I longed for thy commandments Paraphrase 131. This have I suckt in with the greatest appetite the most insatiable thirst having a most vehement passionate desire toward it as that which is of all things really the most delectable 132. Look thou upon me and be mercifull unto me as thou usest to doe to those that love thy name Paraphrase 132. Lord it is thy constant wont and method to incourage all those that sincerely love and serve thee to pour on them all manner of expressions of thy favour and mercy O be thou thus pleased to deal with me at this time who desire and hope to be found in that number 133. Order my steps in thy word and let not any iniquity have dominion over me Paraphrase 133. Of this thy mercy I beseech thee to grant me that constant assistance of thy spirit which may support and guide me in a regular obedience to thy commands and rescue me from the power of every known sin let not any such be ever able to gain consent from or command over my will 134. Deliver me from the oppression of man so will I keep thy precepts Paraphrase 134. Wicked men are forward to oppress and injure me O be thou pleased to interpose for my rescue and it shall ingage me to a constant observation of all thy commandments 135. Make thy face to shine upon thy servant and teach me thy statutes Paraphrase 135. Lord be thou pleased to look favourably upon me and by thy special grace and guidance to direct me to a conscientious practice of all duty toward thee 136. Rivers of waters run down mine eyes because they keep not thy law Paraphrase 136. The great universal impiety of men is a most sad spectacle fit to be washed in whole floods of tears to be matter of humiliation and lamentation to all pious beholders TSADDI 137. Righteous art thou O Lord and upright are thy judgments 138. Thy testimonies that thou hast commanded are exceeding righteous and faithfull Paraphrase 137 138. Thy Law O Lord and all thy dispensations are as thou thy self most eminently and superlatively righteous commanding those things which all moral justice and fidelity exacts and forbidding those which have a natural turpitude and indispensable sinfulness in them 139. My zeal hath consumed me because mine enemies have forgotten thy words Paraphrase 139. The consideration of which puts me into a kind of indignation and vehement displeasure at mine enemies at this time not so much for mine own sufferings as that rational men should so far depart from all obligations of piety justice common humanity and even their own interests as to neglect the practice of those commands which are so eminently just v. 138. 140. Thy word is very pure therefore thy servant loveth it Paraphrase 140. Thy whole Law is most exactly formed as metal refined from all dross no least corruption or mean allay to be found in it And this is the just ground of the extreme love and value I bear to it 141. I am small and despised yet do I not forget thy precepts Paraphrase 141. And as mean and contemptible a person as I am either really in my self or in the opinion of other men yet am I carefull to uphold this reputation and credit with God that I am his
faithfull servant 142. Thy righteousness is an everlasting righteousness and thy law is the truth Paraphrase 142. The things which thou commandest are of eternal truth and goodness no time shall ever come that the Law which thou hast given to mankind to guide their actions by that of loving of God above all and our neighbours as our selves shall be out-dated or unseasonable 143. Trouble and anguish have taken hold on me but thy commandments are my delight 144. The righteousness of thy testimonies is everlasting give me understanding and I shall live Paraphrase 143 144. And this eternal justice of thy precepts as it is matter of infinite advantage in many other respects so is it more especially in this that it yields the greatest joy and comfort in time of afflictions through the conscience of duty and the chearfull reflexions on afflicted innocency And if God grant a man that grace of regulating his actions according to that divine rule 't is not then in the power of the world to make him miserable KOPH 145. I cried with my whole heart hear me O Lord I will keep thy statutes 146. I cried unto thee save me and I shall keep thy testimonies Paraphrase 145 146. Lord in my distresses have I called and invoked thee addrest my self to thee for thy seasonable rescue and deliverance grant it me now I beseech thee and I will faithfully return thee the sincere obedience of my whole life 147. I prevented the dawning of the morning and cried I hoped in thy word 148. Mine eyes prevent the night-watches that I might meditate in thy word Paraphrase 147 148. The comfort and repose that I take in meditating on thy word and the hope that at length thou wilt hear my prayers is such that I come to this double exercise with the greatest appetite get up early in the morning and all the day long entertain my self most delightfully therein 149. Hear my voice according to thy loving kindness O Lord quicken me according to thy judgment 150. They draw nigh that follow after mischief they are far from thy Law Paraphrase 149 150. O Lord my enemies are maliciously resolved against me they forsake thee and contrary to all justice approach and endeavour to mischief me O be thou pleased to confirm thy wonted goodness toward me and of thy mercy rescue me out of their hands 151. Thou art near O Lord and all thy commandments are true 152. Concerning thy testimonies I have known of old that thou hast founded them for ever Paraphrase 151 152. But they cannot be so near to mischief me as thou O Lord art nigh and ready for my defence and support Thou art made up of mercy and fidelity thy promises and decrees of caring for those that adhere to thee are most firm constant and immutable This I am not now to learn I have always since I knew any thing of thee resolved of the truth of it RESH 153. Consider mine affliction and deliver me for I do not forget thy Law 154. Plead my cause and deliver me quicken me according to thy word Paraphrase 153 154. Lord my pressures and enemies are great but my trust is constantly reposed in thee that thou wilt be the friend and advocate of the afflicted as thou hast promised thou wilt O be thou now pleased to make good this mercy to me and raise me out of this desolate condition 155. Salvation is far from the wicked for they seek not thy statutes 156. Great are thy tender mercies O Lord quicken me according to thy judgments Paraphrase 155 156. In this estate I am sure to have no relief from wicked men but on the contrary all accumulations and increase of misery they delight in that more than in any works of justice or mercy But the less I have to expect from men the more I am confident to receive from God whose mercies are beyond the proportion of their cruelties O be thou now pleased to bestow this thy promised seasonable relief upon me 157. Many are my persecuters and mine enemies yet do I not decline from thy testimonies 158. I beheld the transgressours and was grieved because they keep not thy word Paraphrase 157 158. Though my enemies daily increase in number and malice yet shall they not be able to prevail to weary me out of my constancy affiance and obedience to thee All the passion they shall excite in me is that of excessive trouble and sorrow to see men so desperately and obstinately oppugne and disobey the commands of God 159. Consider how I love thy precepts quicken me O Lord according to thy loving kindness 160. Thy word is true from the beginning and every one of thy righteous judgments endureth for ever Paraphrase 159 160. Lord I appeal to thee whether my obedience to thy commands have not been sincere and such as to which thou hast promised thy mercies O then be pleased to bestow them on me For of this I am sure that thy promises are most constantly performed They are faithfull and of eternal truth and never fail any that are qualified to receive them SCHIN 161. Princes have persecuted me without a cause but my heart standeth in awe of thy word Paraphrase 161. 'T is not the power or malice of the world though exercised never so virulently and causelessly against me which shall any way provoke me to forsake my obedience to thee 162. I rejoyce at thy word as one that findeth great spoil Paraphrase 162. But on the contrary my adherence to thee and the comforts which thy Law and the promises annext to it afford me are matter of as great rejoycing and triumph and exultation to me as the richest and most gainfull victory could be to any worldly man 163. I hate and abhor lying but thy Law do I love Paraphrase 163. The false deceitfull practices of ungodly men whereby they advance their interests are most degenerous and unworthy of any ingenuous man I cannot but detest and have an aversion to them whereas the ways which are prescribed by God of adherence to him in the practice of all works of justice and charity are most amiable and eligible 164. Seven times a day do I praise thee because of thy righteous judgments Paraphrase 164. I can never admire and magnifie sufficiently the divine excellency of God's most righteous Law If I had nothing but that to make matter of my lauds I would think my self obliged every day seven set times to make my solemn addresses to God to praise his blessed name and offer up my prayers to him 165. Great peace have they which love thy Law and nothing shall offend them Paraphrase 165. There is no such prosperity and felicity in this world as that of those who take delight in the commands of God and the practice of all duty They shall be in no danger of any of those snares and temptations which the world is full of and which frequently bring other men to
patient that which opens or which is opened If we take it in the latter sense then the opening of God's words is the explaining them so the Jewish Arab renders Because the opening of thy word inlighteneth O thou that makest the simple to understand And so the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood both by the Latin and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 open thy word and illuminate saith the one and declaratio verborum tuorum illuminat the declaring of thy words doth illuminate saith the other But if it be in the sense of thy word being the agent then 't is the opening our eyes wrought by thy word and that seems to be the more genuine meaning of it that God's word by opening our minds gives light to them teacheth them those things which naturally they did not could not know till they were thus illuminated And the Chaldee favours who renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sculpture or impression of thy word illuminates which evidently refers to the Vrim whose name is derived from light and therefore will with full propriety be said to enlighten which surely the LXXII likewise reflected on when they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word by them used constantly to translate Vrim V. 139. Consumed me The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as it signifies to consume and so is here rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath melted me or by melting consumed me and by the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cruciated me so it signifies also to bind press constrain in the notion wherein 't is said of Paul Act. 18.5 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was constrained or prest in spirit Thus the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath constrained me And this is the most probable acception of it zeal having that faculty of pressing and forcing expressions from one either of grief or indignation or the like as the occasion requires V. 148. Night-watches The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep guard watch signifies indifferently any of the three watches into which the night was divided the evening watch or beginning of the watches or first watch Lam. 2.19 the middle or night watch Jud. 7.19 and the last or morning watch Exod. 14.24 And to the last of these the context here inclines it so as it may agree with the dawning of the morning v. 147. and be fitly joyned with preventing which sure in both verses signifies rising betimes so it is proper to the morning not evening watch The Chaldee indeed gives it a greater latitude and reads the watches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the morning and evening both but the LXXII reade expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 early in the morning V. 165. Offend them The Hebrew here reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as the LXXII literally reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no scandal to them by scandal meaning any thing that may wound or hurt or cause them to fall in their journey in the threefold notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXXII here use and is perfectly parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a stumbling-block and a snare and a gall-trap The meaning of it will be best understood by comparing it with the like phrase 1 Joh. 2.10 He that loveth his brother abideth in light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is no scandal in him or to him the light wherein he abides will so assist him in every part of his march that he shall be free from those dangers which are parallel to the snares and stumbling-blocks and gall-traps which they that travail in the dark are subject to There the scandals are means of betraying the soul into sin temptations and no scandal to them signifies their security from those temptations that others so frequently are overcome by And so here as the great peace in the beginning of the verse according to the Hebrew notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes all manner of prosperity and felicity that especially wherein the soul is concerned so the no scandal to them is the immunity from temptations and snares i. e. from sins to which temptations are designed to bring men and this is the security which the love of God's commandments will give men when nothing else will The Chaldee here reade there is no scandal to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world to come meaning no mischief punishment of sin but the Syriack there is to them no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infirmity sickness disease the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sickness either of body or minde and so is most applicable to sin the disease of the soul V. 168. Before thee What is the meaning of a man's ways being before God will best be judged by other parallel phrases such are walking before God or in his sight and that signifies to live piously and so as is accepted by him And then here though it is certain all men's actions are seen by God and done in his sight yet his ways being before him will best be interpreted walking or living piously The Hundred and Twentieth PSALM A Song of Degrees The hundred and twentieth is a Prayer against calumniators and malicious persons and a complaint of the infelicity of such companions It seems to have been first formed by David in relation to Doeg 1 Sam. 22. and to have been after made use of in relation to the Captivity and is called a Psalm of Ascents because it was appointed to be sung by the Levites on some place of advantage with elevation of voice 1. IN my distress I cried unto the Lord and he heard me Paraphrase 1. Blessed be the name of the Lord God for all his mercies vouchsafed unto me I was in great distress and accordingly addrest my self to God for his relief and he was pleased to give ear unto me 2. Deliver my soul O Lord from lying lips and from a deceitfull tongue Paraphrase 2. And this was the summ of my prayer O blessed Lord I am fallen into the midst of calumniators and malicious false persons who by treachery and deceit are resolved to destroy me if thou Lord be not graciously pleased to deliver me out of their hands 3. What shall be given unto thee or what shall be done unto thee thou false tongue Paraphrase 3. All the good that is to be had by such company is to be wounded incurably and mischieved by them 4. Sharp arrows of the mighty with coals of juniper Paraphrase 4. Their tongues are as piercing as darts red hot in a stout souldiers hands no armour of innocence is fence against them 5. Woe is me that I sojourn in Mesech that I dwell in the tents of Kedar 6. My soul hath long dwelt with him that hateth peace Paraphrase 5 6. O what an infelicity
from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw or protract seems to signifie adverbially long So the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my sojourning is lengthened to which as the Latin and Arabick so the Syriack accords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my perigrination is protracted so Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was a stranger a long time and Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have protracted sojourning Thus to protract and prolong are the same in all languages and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently used in that sense of protracting Prov. 13.12 Psal 36.11 and 85.6 and 109.12 and oft elsewhere from whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a space and so here adverbially or for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a space i. e. a long time The Chaldee indeed take it here for a people rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Asiaticks and from them the latter Jews understand it of Tuscany and so of Italy and the Roman Empire as Kedar following they interpret of the Saracens or Turks But as all the other ancient Interpreters depart from the Chaldee so Kimchi hath receded from this invention of his fellow Jews and renders the place woe is me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that my captivity is very much lengthened drawn out or protracted Should it be otherwise interpreted the conjecture of the learned Bochart would be worth remembring that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee and Syriack signifies a skin and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius out of Nicander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fleece or skin from whence saith he Mesech might be the name of a city so called not from Mesech the son of Japhet but from the skins with which the Arabes Scenitae covered their tents mentioned in the end of the verse But it is no less probable that in the notion of skins it should be here joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tents which were thus covered with skins and if we deduce it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw it may signifie a draw-wagon or traha and the barbarous nations that were not by agriculture fixt to one place dwelt as well in their wagons as tents either way it well agrees with Kedar i. e. the progeny of Kedar the son of Ishmael Gen. 25.13 those barbarous people of Arabia that were called Scenitae because they continued in tents without houses and so the Chaldee reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacles of the Arabians To whom as being a barbarous unhumane people the Psalmist here compares those malicious deceitfull men among whom he dwels If because the time of consigning the Canon of Scripture soon after the Captivity will not permit it to be spoken literally we shall interpret the Psalm prophetically to look upon Antiochus the analogy would well hold for he is in Scripture exprest as by Gog so by Mesech and described by Daniel as a flatterer a speaker of lies a worker of deceit and forecaster of evil devices c. and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemies of peace would be those sworn enemies of Jerusalem both the inhabitants of Asia minor and the confederate Arabians The Jewish Arab reads a people that is after the way or sect or manner of Mesech David Kimchi though in his Comment as was said he expound it of the protraction of his sojourning yet in his Roots saith it is the name of a nation mentioned in the Law viz. Gen. 10.2 The Hundred and Twenty First PSALM A Song of Degrees The hundred twenty first is a repose in God and a confident expectation of succour and safety under his protection 1. I Will lift up mine eyes unto the hills from whence cometh my help 2. My help cometh from the Lord which made heaven and earth Paraphrase 1 2. Whatsoever or how great soever my distress or pressure be whether bodily or spiritual I have no other sanctuary or refuge to which to apply my self but that one supreme of heaven the image of which is the Ark on Zion that holy hill or mount where God is pleased to presentiate himself even to the all-sufficient omnipotent Creator Ruler and Governor of the world To him I can confidently address my prayers and chearfully expect a seasonable aid which he by his holy Angels shall graciously afford me by the intercession of his own Son who hath assumed my nature 3. He will not suffer thy foot to be moved and he that keepeth thee will not slumber 4. Behold he that keepeth Israel shall neither slumber nor sleep Paraphrase 3 4. All other guards may fail either through the strength of a more powerfull assailant or being at some time overtaken with sleep or weariness But the watch that God affordeth us is impregnable neither he nor his Angels to whom he assigns this office of guarding under him all his faithfull servants can ever be surprised by any such advantage 5. The Lord is thy keeper the Lord is thy shade upon thy right hand 6. The sun shall not smite thee by day nor the moon by night Paraphrase 5 6. The omnipotent Lord of heaven and earth shall be present to thee and over-rule all his creatures and keep thee from being mischieved by them his protection as the cloud to the Israelites or as a faithfull second in a duel shall defend thee from all approach of danger Neither the open assaults in the day-time from enemy or devil nor the secret ambushes in the night from any treacherous underminer either of the temporal or spiritual estate the former fitly compared to the scorching of the Sun the latter to the malignant influences of the Moon shall be able to doe thee any hurt 7. The Lord shall preserve thee from all evil he shall preserve thy soul Paraphrase 7. This Lord shall assuredly defend thee from any real mischief of what kind soever that can approach thee 8. The Lord shall preserve thy going out and thy coming in from this time forth and even for evermore Paraphrase 8. He shall keep thee under the shadow of his own wings and in the beginning progress and end of thy undertakings and designs when thou goest out to work or comest home to rest in thy business or in thy retirement his guard shall continually attend thee and if thou continue to adhere to him never forsake or destitute thee Annotations on Psal CXXI V. 2. From the Lord The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from with or before the Lord which the Jewish Arab reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from at or with the Lord. The LXXII reade onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Lord but the Chaldee and the Syriack agree in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from before or from the sight or presence of the Lord referring hereby more generally to the good Angels stiled the Angels of his presence those that stand before the Lord and always behold the face or God and where they appear there God is said to be in a
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
but the LXXII and the Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excussorum from the original use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excussit from whence indeed comes both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an infant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age from childhood to twenty five years old So for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his quiver v. 5. they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his desire but that probably by way of paraphrase filling his quiver with children being but a poetical expression for having as many as he desires V. 5. The gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gate of the city is the place of Judicature their courts being there kept Deut. 25.7 and the places of execution a little without the gates Heb. 13.12 So Deut. 21.19 Zach. 8.16 And so the Chaldee interprets here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the gate of the house of judgment There contentions and suits are heard and determined and by way of preparation to that are pleaded and that is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they speak with their enemies their accusers or plaintiffs there The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they contend or manage any suit For to those uses mens children as friends and assistants are usefull to their parents as well as to repel open force or violence The Jewish Arab reads in places of convention The Hundred and Twenty Eighth Psalm A Song of Degrees The hundred and twenty eighth is a short enumeration of the present felicities which from God's special blessing are ascertain'd to every pious man It was on that account thought fit to be solemnly pronounced by the Levites and sung after the return from the captivity as a special eminent blessing of God to his people 1. BLessed is every one that feareth the Lord that walketh in his ways Paraphrase 1. There is no such assurance of the comforts and felicities of this life as that which is made over by God to all pious obedient servants of his 2. For thou shalt eat the labour of thine hands happy shalt thou be and it shall be well with thee Paraphrase 2. Such men shall not fail of a blessing on all their honest labours but have plenty here and which is much more take comfort in injoying that plenty which covetous worldly men never doe and after an age of felicity and prosperity here continued save onely when God sees fit to give his mixture of the cross shall be transplanted to eternal immarcescible joys 3. Thy wife shall be as the fruitfull vine by the sides of thine house thy children like Olive plants round about thy table 4. Behold thus shall the man be blessed that feareth the Lord. Paraphrase 3 4. One prime and special blessing of heaven it is that he shall have a fruitfull wife and a plentifull and prosperous family of children Of the former of which the clusters of such a vine as may for its fertility be stiled the great bearer hanging so thick that they even cover the walls of the house where they were wont to be planted is the fittest resemblance and of the latter the verdure of the Olive is a proper emblem with which as the tables without doors were wont to be surrounded so shall his table be adorned and incompassed with a multitude of flourishing children All true temporal felicity is comprised in this and this shall be the pious man's portion 5. The Lord shall bless thee out of Zion and thou shalt see the good of Jerusalem all the days of thy life 6. Yea thou shalt see thy childrens children and peace upon Israel Paraphrase 5 6. And whatever else he can stand in need of it shall be performed to him by God in answer to his prayers which he offers up in his holy place and as an accomplishment of felicity to him his intercessions shall be heard for others even for the publick of the nation he shall be an instrument and a witness of good to the whole land God shall be atoned by such as he and turn the captivity of his people by way of return to his prayers and faith and patience God shall inlarge his days and crown them with that double blessing of old age first the sight of a numerous posterity and secondly the restoring of peace and prosperity to the Kingdom Annotations on Psal CXXVIII V. 3. Fruitfull vine In all countreys the several sorts of vines have several names and appellations among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and one sort seems here to be known by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit-bearing vine as among us t is ordinarily to style such a kind of fruit the great bearer Vines it seems were then planted on the sides of houses as now they are among us and not onely in vineyards to stand by themselves and to that also the Psalmist here refers So likewise of Olive-plants 't is observable not onely that tables were drest up with the boughs of them ramis felicis Olivae but that in the Eastern countries they were usually planted as in arbours to shade the table entertainments being made without doors in gardens under that umbrage which gave all the liberty of the cool winds and refreshing blasts An image whereof we have Gen. 18.4 wash your feet and rest your selves under the tree and a full expression Hest 1.5 the King made a feast in the court of the garden of the King's palace The Hundred and Twenty Ninth PSALM A Song of Degrees The hundred twenty ninth is the recounting of the many dangers of God's people and the many wonderfull deliverances which God hath afforded them and foretelleth the utter destruction of all the enemies thereof It seemeth to have been composed by Ezra or some of that time at the return from the captivity 1. MAny a time have they afflicted me from my youth may Israel now say 2. Many a time have they afflicted me from my youth yet they have not prevailed against me Paraphrase 1 2. 'T is now a most proper vacant season to recount the very many invasions and distresses which the people of Israel have met with from the beginning of their being a nation from all which God hath wonderfully assisted and defended them 3. The plowers upon my back they made long their furrows 4. The Lord is righteous he hath cut asunder the cords of the wicked Paraphrase 3 4. We have now for some length of years been severely chastised by oppressing tyrants but God hath at last in his great mercy delivered us out of their hands 5. Let them all be confounded and turned back that hate Zion 6. Let them be as the grass upon the house tops which withereth afore it groweth up 7. Wherewith the mower filleth not his hand nor he that bindeth sheaves his bosom 8. Neither do they which go by say The blessing of the Lord be upon you we bless you in
to add a little more what this morning watch was or of how many hours it consisted because in this matter the computation of the Old and New Testament doth appear to differ In the Old Testament we find but three watches in the night and then each must consist of four hours The first is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the watches Lam. 2.19 the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle watch an evidence that there were but three Judg. 7.19 the third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the morning watch Exod. 14.24 and accordingly here we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the watchers in the morning And so in the Talmud tr Berachoth Rabbi Eliezer saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are three watches in the night and so afterward R. Isaac also And that thus the night was divided among the Grecians also appears by Homer in the 11th of the Iliads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the larger part of the night that of two portions of it was past and now the third portion of division remained On which saith Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes the night according to the ancients to be divided into three watches in like manner as the day also saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morning or evening or midday Yet in the New Testament it is evident there were four watches in the night among the Jews introduced as several other customs from the Romans mentioned Mar. 13.35 under the styles of evening midnight cockcrowing and morning and so Matth. 14 25. Jesus came to them in the fourth watch of the night The verse is by the Jewish Arab rendred So my soul is to him of or from the keepers or guard by day and the keepers or guard by night and in a note he saith that this is not a literal version yet a rendring as he supposed of the sense to express his continual doing it through the whole course of night and day Kimchi reads My soul is to the Lord of the watchers for the morning i. e. waiteth in the night for the Lord that it may be of those that watch for the morning i. e. that rise in the morning-watch to pray and the repeating the words sheweth their continual course and custom so to doe The Hundred and Thirty First PSALM A Song of Degrees of David The hundred thirty first is a profession of humility as that which best qualifies for God's mercy and is the onely sure foundation of hope in him It seems to have been first formed by David in the time of his distresses to vindicate himself before God of the accusation which Saul's sycophants so studiously threw upon him that he designed mischief to Saul and thereby the kingdom to himself And after it was appointed to be used at the return from captivity no temper better becoming those that have received the greatest mercies than that of humility and affiance 1. LOrd mine heart is not haughty nor mine eyes lofty neither do I exercise my self in great matters or in things too high for me Paraphrase 1. O Lord I have always indeavoured to keep all pride and ambition out of my heart not to meddle with things of weight and difficulty and such as are above my strength to manage 2. Surely I have behaved and quieted my self as a child that is weaned of his mother my soul is as a weaned child Paraphrase 2. But on the contrary to learn and practise humility self-denial resignation and submission to the will of God to look on my self as a most feeble impotent child able to doe nothing of my self but wholly to be directed supported and inabled by him in all my undertakings and so to wean my self from my natural affections and desires as an infant is when he is estranged from his mothers breast 3. O Israel hope in the Lord from henceforth and for ever Paraphrase 3. And the same temper I shall recommend to all pious men as that which will for ever stand them in most stead with an utter abrenunciation of all self-trusts or secular confidences to roll and repose themselves wholly upon God who will undoubtedly answer and supply and never be wanting to them that thus depend on him Annotations on Psal CXXXI V. 2. Surely I have behaved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is according to sense to be rendred quin but. The LXXII attending to the letter render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if not For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set or dispose the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I put my hand upon my mouth and the LXXII to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was humbly disposed and so most rationally it is to be rendred if not by force of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet by virtue of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows which notes imposing silence upon himself and then the putting preparative to that must be the putting the hand upon the mouth and so the Chaldees rendring may seem rather a supply of an Ellipsis than by way of paraphrase But there is another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to level Isa 28.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he hath made plain the face of the ground a scheme which the Baptist uses for working such a temper in the heart as is qualified for the reception of piety Luk. 3.5 To which that of the LXXII comes nearer humility and lowliness of mind being the plain meaning of that other more poetical phrase For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but have elevated but hereby they have varied the sense little their if I have not humbled but exalted my soul being all one in effect with I have not exalted but humbled The similitude that follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a weanling with or toward the mother so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies with or toward is a denotation of the greatest obedience and dependence and self-denial and resignation that can be for so the weanling though he begin to goe and speak and live without the teat yet wholly depends on the mothers aid and teaching and provision for each of these And so in the application my soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a weanling with me where yet the LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as retributions from another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to retribute which cannot belong to that place The Jewish Arab reads But I have equalled my soul and made it like to a weanling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that desireth after his mother as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were of the same notion with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be like and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that were much alike in signification The sense he gives in a note I cast my affairs on the Lord
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
how he sware unto the Lord But the ancient interpreters authority may be preferred for the latter rendering yet not for that of afflictions for what reference could those have to his vow of preparing a place for the Ark or of building the Temple but of humility meekness or pious affection to God which excited him so to swear And this the rather because when he had built himself a palace 1 Chron. 15.1 it appears by the context that he did not bless it ch 16.43 nor consequently live in it for that he might not doe till it were blest untill he had first prepared a place and brought up the Ark to it So again when he designed to build a temple for it the first proposition which he made to Nathan to this purpose was introduced with a consideration and speech of great humility 2 Sam. 7.2 See now I dwell in a house of Cedar but the Ark of God dwelleth within curtains He was so humble that he could not dwell in his house till the Ark of God was brought to Sion nor then could he think meet to be himself in so stately a palace whilst the Ark of God was but in a plain tent or tabernacle But especially this humility of David's is discernible in the passage recited 1 Chron. 17.16 c. where upon God's promise to him that he would build up his house establish his family in the Kingdom he came and sate before the Lord and said Who am I O Lord God and what is my house that thou hast brought me hitherto and so on in a speech of greatest humility and meekness and fit here to be commemorated in the beginning of this Psalm which belongs not onely to the preparing a place for the Ark on David's part but also to God's promise of establishing the Kingdom on his seed v. 11 c. V. 6. Heard of it The chief difficulty in this Psalm is what is here meant by hearing of in Ephrata And first it is certain that Ephrata is Bethleem Mich. 5.2 secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies we have heard it rather than we have heard of it And then it may be interpreted that in the procession of the Ark through the tribe of Judah being returned from the Philistims we heard the joyfull acclamations which accompanied it in Bethleem this not onely when 't was placed in Kiriath-Jarim but when 't was settled at Jerusalem Bethleem as Aben Ezra saith being but three miles from Jerusalem And in accordance with this sense Kimchi Jarchi and Aben Ezra agree to interpret the fields of the wood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Jerusalem as in the Prophets frequently the Temple is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wood And to this inclines the correspondence between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we found it v. 6. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till I find out a place for the Lord an habitation c. v. 5. This seems the most probable meaning of this passage the difficulty of which the learned Castellio hath remarked with this note Hujus loci sententiam non intelligo I understand not the meaning of this place Some probability there is that the fields of the wood should be the house of Amidadab in the hill of Kiriath-Jarim so called because it was a city in a woody place 1 Sam. 7.1 from whence David and all Israel resolved solemnly to fetch it and brought it to the house of Obed-Edom v. 13. And then hearing of it at Ephrata must signifie hearing it much talkt of when he dwelt at home in his fathers house at Bethleem But the former is the more obvious interpretation The Jewish Arab is obscure and probably corrupted yet the words seem thus to sound And we behold heard it in the grass or pastures of multitude abundance or plenty and we found it between the desart and the wood V. 15. Provisions The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hunt signifies any victuals that is taken with hunting and absolutely flesh food provisions for a journey so Jos 9.11 take in your hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provision for your journey The LXXII renders it literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in the notion of hunting but to signifie that which is hunted and so taken as among us venison the English of venatio is the flesh which is thus caught But this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was it seems mistaken and by transcribers disguised into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 widow and so by the Latin rendred viduam and so transfused into many other interpretations V. 16. Salvation What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation here imports will be best judged by Psal 116. There the taking the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cup of salvations v. 13. is expounded v. 14. by paying his vows unto the Lord those oblations which he had vow'd as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressions of thankfulness for God's deliverances as Psal 50.14 offering of thanksgiving and paying of vows are put together and in plain terms v. 17. the sacrifice of thanksgiving Accordingly as the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the trespass-offering or peace-offering Lev. 7. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice of salvation v. 1. so they vary the style and reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice of praise v. 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice of saving praise v. 3. see note on Heb. 13. e. The Chaldee Psal 116. reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of redemptions i. e. such a cup as they that have received any redemption or deliverance are wont to take to express their thankfulness the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cup of blessing in the Christian style and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the garments of redemption were such literally as the Priests use in time of sacrifice when they are solemnly to acknowledge any deliverance or mercy received from heaven or more probably a Poetical or Rhetorical scheme such as Isa 59.17 righteousness as a breastplate and the helmet of salvation and Eph. 6.14.17 and 1 Thess 5.8 And accordingly to the Priests being cloathed with salvation is here annext her saints shall sing aloud with joy V. 17. Lamp The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lamp here will be discerned by considering the double property of a lamp or candle 1. that it shineth 2. that from that when it is near spent another may be lighted and burn afresh and so the light be from one to another perpetually kept in For by this double resemblance a succession of Kings in a family is lively exprest Of David himself it is said 2 Sam. 21.17 thou shalt go no more with us to battel that thou quench not the light of Israel and of the succession 1 King 11.36 Vnto his son will I give one tribe that David my servant may have a light or lamp alway before me in Jerusalem and again ch 15.4 for David's sake did the Lord give him a lamp in
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
Annotations on Psal CXXXV V. 14. Judge The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies frequently not onely to judge or give sentence of punishment but to contend in judicature and that again not onely as an accuser or Plaintiff in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to it for suing 1 Cor. 6.1 but also as Defendant or Advocate and so 't is to plead or take ones part and patronize his cause and so to bring sentence of mulct or punishment against the adversary In this notion of defending or pleading for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used see Psal 7.8.10.18.26.1.35.24.43.1.72.4 And so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also so Gen. 30.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath judged me saith Rachel and heard my voice i. e. taken my part given me a son whose name therefore she called Dan a word from this theme So Deut. 32.36 whence this whole verse is verbatim taken In like manner the nouns both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing are not so fitly rendred doing judgment as pleading a cause So Psal 140.12 I know that the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will plead the cause of the afflicted and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right of the poor And so Psal 9.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast pleaded my right and my cause to which is there added thou sattest in the throne judging right not as the same again but differing from it as the part of a Judge doth from that of an Advocate the Psalmist there signifying that God had taken both parts first contended for him then judged the controversie on his side defended him and so pleaded his cause and overthrown his enemies which was the passing of right judgment for him for that seems to be the full importance of that Verse And so we know our Saviour is both our Advocate and our Judge and herein our happiness consists that he which is our Judge is our Advocate also Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that may be either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grieve and then 't is duly rendred will repent himself or else from another if not contrary notion of the same word for taking comfort and so by the LXXII 't is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be comforted and so by the Syriack takes comfort but by the Latin deprecabitur This rendring of the Latin as it may seem to be an imitation of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not in the notion of being comforted but intreated and so to be in a passive though unusual sense deprecabitur shall be deprecated yet doth it well sort with the former notion that of repenting for so God is said to doe when he is intreated for his people and removes their punishments from them So the Jewish Arab understood it who renders it will spare or pardon his servants And to this notion of repenting the context both here and Deut. 32.36 where we have the same words inclines it viz. God's repenting himself of his anger of which we often reade i. e. returning to mercy and favour toward those with whom he was formerly displeased and so the whole verse shall signifie God's returning from punishing to assisting and taking the part of his people and that the Chaldee hath of all others best exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall return in mercies or compassions toward his just servants And then pleading for and such returning do perfectly accord V. 17. Neither is there any breath That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a nose is unquestionable and that it so signifies here is first the affirmation of the Chaldee who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostrils and so of the Arabick also which thus interprets it and transcribes the following verse also from Psal 115. and herein recedes from the LXXII contrary to their use And secondly when 't is considered that here it comes in conjunction with mouths and eyes and ears there will be less doubt of this rendring And thirdly when 't is evident the foregoing verses do clearly answer the fourth and fifth and part of the sixth verse of Psal 115. and there follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a nose to them or they have a nose and they smell not there will remain no question but so it is to be rendred here also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a nose i. e. a nose they have they have no breath in their nostrils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having no peculiarity to signifie the mouth in distinction from the nose their no breath being fairly equivalent to no smelling no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 smell The Hundred and Thirty Sixth PSALM The hundred thirty sixth is the magnifying of God's continual mercies in the exercise of his power in the creation of the world redemption and preservation and advancement of his people and is one of them which is intitled Hallelujah which probably it had in the front though now it be placed in the close of the former Psalm both in the Hebrew and Chaldee and is by the Jews called the great Thanksgiving 1. O Give thanks unto the Lord for he is good for his mercy endureth for ever Paraphrase 1. Let the whole world in a most solemn humble devout manner acknowledge the great bounty and liberality of God and the continual exercises of his mercy which is not nor ever shall be at an end but is constantly made good unto his servants in all the motions of their lives 2. O give thanks unto the God of Gods for his mercy endureth for ever 3. O give thanks unto the Lord of Lords for his mercy endureth for ever Paraphrase 2 3. Let them adore and worship and praise him with all possible expressions of veneration and admiration as the onely and supreme Governour of the whole world infinitely above all the heathen most adored deities and above the greatest potentates on earth and withall as a most gracious Father of infinite never-failing mercies toward those that adhere to him 4. To him who alone doeth great wonders for his mercy endureth for ever Paraphrase 4. There is nothing so difficult which he is not able to bring to pass all nature is subject to his power as it is not to any other whose essence and power both are finite and limited and overruled by him and this power of his most signally exercised for the supporting and assisting of his servants 5. To him that by wisedom made the heavens for his mercy endureth for ever Paraphrase 5. A work of that power it was by which he at first created the upper part of the world the body of the heavens and air and in the fabrick thereof was infinite wisedom exprest as well as power yea and infinite mercy also to us men for whose uses and benefit that stately fabrick
is the summ of them 18. If I should count them they are more in number than the sand when I awake I am still with thee Paraphrase 17 18. And as thy omniscience and all-seeing power is most wonderfull so are thy counsels and most wise and various dispensations of thy providence most observable Onely the depth of them is so great and the variety so infinite that it is not possible for me to get by all my search to the bottom of them The farther I proceed in this study the farther I am from an end of it I am as it were in a maze no farther advanced to day than I was yesterday this being indeed an abyss unsearchable which cannot be founded by any humane understanding In all the turns and varieties of my life whatsoever my condition is thy assistance and safeguard is continually present to me 19. Surely thou wilt slay the wicked O God depart from me therefore ye bloody men 20. For they speak against thee wickedly and thine enemies take thy name in vain 21. Do not I hate them O Lord that hate thee and am not I grieved with those that rise up against thee 22. I hate them with a perfect hatred I count them mine enemies Paraphrase 19 20 21 22. All that I can reach unto in the view of thy acts of providence that particularly of permitting wicked men to prosper here in their impieties is that they are reserved for some greater evil their prosperity will not long last but end in utter ruine and destruction Whether this be the design of thy permitting them to prosper I cannot affirm but this I am resolved of that I will have nothing to doe with such kind of bloody men such as oppose and hate God yet talk demurely of him make use of his name in their professions and protestations as of an art of deceiving and mischieving others more advantageously And those that doe so that profess kindness to God and yet resist and oppose him and under the veil of piety cover their mischievous designs I cannot but abhor and nauseate and vehemently dislike I am weary to think of them I am as much concerned as nearly toucht with these their impieties as if they were acts of injury and enmity against my self no wrong that could be done me would incense me more than what I see thus committed against piety and humanity it self under the pretence of both 23. Search me O God and know my heart try me and know my thoughts 24. And see if there be any wicked way in me and lead me in the way everlasting Paraphrase 23 24. And for this I appeal to thy all-searching eye which I am sure discerns the deepest of my heart v. 4. even the secrets of my thoughts in which I hope thou wilt not finde any the least degree of unsincerity any false accursed concealment If there be I heartily desire to be rid of it to have it quite purged out of my heart and to be constantly led and directed in that course of uprightness both toward God and man which alone can be able to bear the inspection of that all-seeing eye and which alone will finally be the gainer when frauds and colours and disguises are brought forth and severely punished Annotations on Psal CXXXIX V. 3. Compasseth my path and my lying down For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my lying down from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recubuit our copies of the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from thence the Latin funiculum meum my cord But the Chaldee retains the Hebrew with an addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying down to study and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the translater renders my path may more fitly be rendred my rest my vacancy for there appears no reason why for lying down they should render path when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately precedent had signified that The LXXII as now we have them reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 't is the conjecture of the learned Hugo Grotius that they read not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not cord but lying down and that the affinity caused the change of one into the other and then the Latin following the corrupted copies render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 funiculum The greater difficulty is how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred The Chaldee certainly mistake it rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 art become strange as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strange but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou knowest and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast sought out and investigated and so the Latin and Arabick though the Jewish Arab deriving it against analogy of Grammar from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a span render it thou hast as it were spanned And this comes nearest the sense of it for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies to disperse and dissipate so 't is peculiarly taken in the sense of fanning or ventilating So Jer. 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fan and so Jer. 51.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall fan them And then as fanning is designed to the separating and discriminating the good corn from the chaff so the word is here used in the metaphorical sense for searching examining as sifting ventilating winnowing doth oft signifie As for the supposed use of the word for incompassing it is no where met with in Scripture nor pretended by Lexicographers save onely in this place whereof the question is and so that deserves not much to be considered V. 5. Beset me The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. to press afflict distress 2. to besiege 3. by pressing to form or frame any thing The LXXII taking it in the last sense render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast formed me and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast framed me and so the Latin and the Arabick thou hast coagulated me and to that purpose joyn the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behind and before to the former part of the period thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou O Lord knowest all things the last and the first But the Chaldee confirm our punctation and reading of the period out of the Hebrew onely with this change v. 4. that they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for but when When there is not a word in my mouth and then suppose the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all to belong to all that is within i. e. to all the thoughts of the heart And truly that is a very probable interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is not a word in my mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold O Lord thou knowest all Our words are the onely instruments by which men come to know our hearts but God without that help though there be not a word spoken knows discovers all hath his
or thoughts of God when I awake I still am i. e. where I was before I went to sleep the more I think of it the more I may 't is such an Abyss that I can never get to the bottom of it Another interpretation the phrase is capable of by laying the weight on the Amphibology which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occasions signifying 1. to be faint and wearied out by work then 2. to awake from sleep which usually refreshes and 3. to arise from the dead see 2 King 4.31 the child is not awaked i. e. revived and Isa 26.19 Thy dead men shall live arise awake c. And then by the elegance of this comprehensive word the meaning may be that whether fainting or refresht or rising from the dead in whatsoever condition we are God is present with us by his special assistance and then fitly follows on the other side his vengeance on wicked men surely thou wilt slay c. V. 20. Speak against thee wickedly The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a thought whence the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that generally is an ill sense a wicked mischievous thought a contrivance for the hurt of some body the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred for mischief and that so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies by which the LXXII render it see note on Matth. 15. e. and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be interpreted not they speak against thee but they speak or talk of thee their talking of God pretending to piety is but a stratagem to doe mischief That this is the meaning of the phrase appears by that which immediately follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First they are God's enemies so certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Sam. 18.16 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemies Isa 14.21 though here they reade it as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 city 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy cities and being so sure their mentioning or naming of God must be on design to doe mischief by it Secondly their assuming in vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assuming for vanity or falseness say the LXXII is swearing falsely mentioning the name of God for the confirming some falsity and so that perfectly agrees with the former sense of speaking of God for mischief And accordingly the Chaldee render both phrases to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they swear by thy name for deceit and again they swear falsely V. 24. Wicked way The Original hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 way of falseness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sorrow labour and withall any thing laboriously or artificially contrived and so frequently an idol or image which is exprest in scripture style by vanity and falseness And so here the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way of error and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of falseness the LXXII reade more generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity This the Psalmist here disclaims in reference to the deceitfull pretenders to piety v. 20. their way being a way of deceit and falseness and because he looked on that as that which would not long stand God would at length discover and bring out such glozers he therefore here adds and lead me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the way of lasting of eternity that way which alone will hold out when all others faile when the way of the ungodly shall perish The Hundred and Fortieth Psalm To the chief Musician a Psalm of David The hundred and fortieth is a prayer of David's for deliverance from his malicious treacherous enemies such as Doeg c 1 Sam. 22. or rather the Ziphites who had undertaken to overthrow his goings v. 4. see 1 Sam. 23.20 and 22. and a prediction of the evils which should fall upon them the just reward of their dealings with him It was by him appointed for the publick service and committed to the Prefect of his Musick 1. DEliver me O Lord from the evil man preserve me from the violent man 2. Which imagine mischief in their heart continually are they gathered together for war Paraphrase 1 2. O Lord I come now to thee for thy seasonable relief and rescue for wicked and injurious men whose thoughts and actions are wholly set on doing of mischief are now resolved to set upon me with the greatest violence with all their heart as it were 3. They have sharpened their tongues like a serpent adders poison is under their lips Selah Paraphrase 3. For this they prepare by slanders and malicious forgeries their weapons are like those of the serpent or most venemous vipers they carry them in their mouths the tongue of the one is not more sharp nor the teeth of the other more poisonous than are their words and slanderous fictions against me See Rom. 3.14 Psal 58.4 4. Keep me O Lord from the hands of the wicked preserve me from the violent man which have purposed to overthrow my goings 5. The proud have laid a snare for me and cords they have spread a net by the way side they have set gins for me Selah Paraphrase 4 5. Many insidious and treacherous ambushes have they laid for me no fouler is provided with greater variety of gins and nets and springes than they are with artifices of deceit to supplant and ruine me and these they contrive whithersoever I goe so that I have no means or hope of safety but by my resort and appeal to thee for thy safe conduct to secure me through all these dangers 6. I said unto the Lord thou art my God hear the voice of my supplications O Lord. Paraphrase 6. To thee therefore I humbly address my self as to a God of mercy and to me of most fatherly care and kindness as well as to a Lord of all power and might beseeching thee in mercy to look upon me 7. O God the Lord the strength of my salvation thou hast covered my head in the day of battel 8. Grant not O Lord the desires of the wicked further not his wicked device lest they exalt themselves Paraphrase 7 8. O thou eternal God the governour of all from whose power it is that all my preservations and deliverances come from thee I acknowledge to have received most particular and signal protections in all my former dangers be thou now pleased to continue this thy good hand of safeguard over me to blast in stead of prospering the designs of my malicious enemies and not to allow them that temptation to exalt and elevate themselves which good successes are wont to give wicked men 9. As for the head of those that compass me about let the mischief of their own lips cover them Paraphrase 9. And so I am confident thou wilt doe and make their wicked designs the instruments of evil to themselves see Psal 7.15 16. and not me 10. Let burning
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred to or in a straight ground so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into a straight ground and the Jewish Arab in a right or straight region and so the Latin in terram rectam by which we are to judge of the reading of the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the right that it should be undoubtedly as Asulanus's copy hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a straight ground By this style is metaphorically signified a regular course of life in obedience to all the commands of God the onely rule of the good man's walking The Syriack have duly explain'd it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into thy way of life that course of living which thou requirest or which may be acceptable to thee The Hundred and Forty Fourth PSALM A Psalm of David The hundred forty fourth is a fiducial and humble prayer to God for deliverance from his heathen enemies and prosperity upon his people and this founded in his former experiences of God's interposition for him for which he humbly praiseth and blesseth his holy name It was composed by David in reflexion as 't is thought by some on Goliah and the Philistims but most certainly of a latter date when he was settled in the Kingdom see v. 2 and 10. By the Jews Kimchi and Saadiah Gaon it is referred to the Messias 1. BLessed be the Lord my strength which teacheth my hands to war and my fingers to fight 2. My goodness and my fortress my high tower and my deliverer my shield and he in whom I trust who subdueth my people under me Paraphrase 1 2. For all the preservations and victories which have been injoyed by me I am infinitely obliged to bless and praise and magnifie the one supreme God of heaven and earth from whom it is that I have received all the strength and skill in military affairs which I have ever shewed an act of whose special mercy and favour preservation and protection I must acknowledge it that I have ever been successfull or safe in any enterprise In him therefore with all reason I wholly repose my full trust and confidence 3. Lord what is man that thou takest knowledge of him or the son of man that thou makest account of him 4. Man is like to vanity his days are as a shadow that passeth away Paraphrase 3 4. For my self I am but a mean infirm frail mortal man subject to all the misadventures which are consequent to the feeble inconstant transitory condition of men and it is an infinite mercy of dignation in God to take so much consideration of me as to make use of me as his instrument in subduing the enemies of his people And herein was David a type of Christ who having humbled himself to assume our humane mortal flesh became by his divine power in that flesh victorious over the powers of hell Heb. 2. b. 5. Bow thy heavens O Lord and come down touch the mountains and they shall smoak 6. Cast forth lightning and scatter them shoot out thine arrows and destroy them 7. Send thine hand from above rid me and deliver me out of great waters from the hand of strange children 8. Whose mouth speaketh vanity and their right hand is a right hand of falshood Paraphrase 5 6 7 8. It must therefore be thine own work O Lord the interposition of thine own almighty hand to which we must owe all our deliverances and preservations If thus thou wilt vouchsafe to own thy servants and by thy messengers and ministers the Angels of thy presence exhibit and presentiate thy self among us then shall all our enemies be disperst and destroyed not by the strength or dint of our weapons but as by thy thunderbolts and darts of lightning by the artillery of heaven by thy divine assistance and protection over us see note on Psal 18. d. And thus be thou graciously pleased to magnifie thy power and mercy to us at this time to deliver us from these puissant heathen armies which have nothing but their own strength and number to depend on or boast of which worship and rely on false idol gods which are not able to help and so are sure to disappoint them and so their hands fail no less in their undertaking than their mouths do when thou the onely Lord of heaven and earth of those angelical hosts comest out and appearest against them 9. I will sing a new song unto thee O God upon a Psaltery and an instrument of ten strings will I sing praises unto thee Paraphrase 9. All the returns that I can make for this mercy is my praising and magnifying thy name for it And that I shall be carefull to perform with the choicest ditties and sweetest instruments and all little enough to resound thy praises who hast wrought so wonderfully for us saying 10. It is he that giveth salvation unto Kings who delivereth David his servant from the hurtfull sword Paraphrase 10. All honour and praise be ascribed to the supreme God of heaven from whom it is that the greatest Kings of the earth receive their strength and authority and to whom they owe all their deliverances and preservations And the same strength and power of his hath he graciously pleased to afford me at this time that have no other title to it but that I am his servant and of my self so much weaker than my adversaries that I am sure to be destroyed by them if God do not defend and preserve me 11. Rid me and deliver me from the hand of strange children whose mouth speaketh vanity and their right hand is a right hand of falshood Paraphrase 11. O be thou now pleased to continue this thy mercy to me the enemies being still the same idolatrous heathen wicked men that do not acknowledge or confess the true but profess and depend on false Idol gods and seasonably at this time to rescue and preserve me out of their hands 12. That our sons may be as plants grown up in their youth that our daughters may be as corner-stones polished after the similitude of a palace 13. That our garners may be full affording all manner of store that our sheep may bring forth thousands and ten thousands in our streets 14. That our oxen may be strong to labour that there be no breaking in nor going out that there be no complaining in our streets Paraphrase 12 13 14. Be thou pleased at length to restore peace and prosperity to the land that our families may flourish in goodly and beautifull children that our provisions at home and our flocks and herds abroad may be very thriving and prosperous and that those goods which thy blessing bestows upon us may not be in danger of hostile invasions that we may possess and injoy our selves in a chearfull continued peace without any disturbances or disquiets 15. Happy is the people that is in such a case yea happy is the
patience of burthens though that as this do thus originally signifie and though with us the lading be in a cart yet we use to say the oxen are heavy laden The phrase that here follows in this matter of oxen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not breaking in and not going out is not improbably to express the safety of their herds not onely from straying but as in time of war from invaders and abactors whose breaking in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaking down or fall of the partition or wall or sept say the LXXII is attended with the cattels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passing through or going out and then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamour vociferation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cry say the LXXII The same word they use Isa 5.7 to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is there opposed to righteousness whether in the notion of justice or mercy and is the consequent of oppression and so it may be here fitly used to express hostile oppressions and invasions But the phrase may be also applied that among their cattel none maketh abortion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never a breaker out so Pharez came by his name Gen. 38.29 How hast thou broken forth this breach be upon thee therefore his name was called Pharez 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also hath a peculiar notion in relation to the birth of children But that being the regular birth it is not so well appliable to this place unless by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we thus read no eruption and no going out i. e. no violent going out for then that is clearly no abortion Kimchi observes of these three verses 12 13 14. that there is mention of all those three blessings of the Womb of the Earth and of Cattel set down Deut. 28.4 The last word of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render in our streets so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Gen. 19.2 as the street is opposed to an house or covert from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 broad or large But our English street hath a particular relation to a town or village or city and so it seems not so proper to this place where being applied to oxen it will signifie in reason the place where they lie and feed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII duly reade in their stabula whether fields or closes where they are kept Or if in that verse it may retein the notion of street being applied to the men who are thus opprest and may bemoan their losses in the field by their complaints in the city see Mar. 5.14 yet this will not be applicable to v. 13. where the same word being used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it in like manner in our streets but being applied to sheep must signifie their folds or pastures where they lie and bring forth which though it be abroad without doors that is all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports from the literal notion of which the LXXII there have their rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin in egressibus suis in their goings out yet they are safe there and multiply exceedingly The Jewish Grammarians Abu Walid and Kimchi assign not to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any more particular signification than of broad-places which may then be as well back-sides as we ordinarily call such yards as are about the house in which cattel are kept or the like places as well as streets And the word which the Jewish Arab uses may be rendred fields The Hundred and Forty Fifth PSALM David's Psalm of Praise The hundred forty fifth is a form of solemn Thanksgiving to God descanting on all his glorious attributes It was composed by David and is one of those wherein every verse begins with a several letter of the Hebrew Alphabet 1. I Will extol thee my God my King and I will bless thy name for ever and ever 2. Every day will I bless thee and I will praise thy name for ever and ever Paraphrase 1 2. The Lord of heaven is my onely God and King a gracious Father and a vigilant guide and conductor of me in all my ways I am infinitely obliged to praise and magnifie his holy name and never to intermit that office till I come to heaven there to sing continual Hosannahs and Hallelujahs to him 3. Great is the Lord and greatly to be praised and his greatness is unsearchable Paraphrase 3. He is a God of a vast unfathomable power and dignity his excellencies and the effluxions thereof toward us not to be traced or measured by humane faculties But the less they are comprehended the more are they to be admired and adored and magnified by us 4. One generation shall praise thy works to another and shall declare thy mighty acts Paraphrase 4. Every age of the world and person that lives in that age hath new and fresh experience of the goodness and power of God in his gracious and glorious disposals every where illustriously discernible and so every age is obliged to make their acknowledgments to record to posterity and so to incite and call up all that live after them to the diligent and devout and vigorous performance of this duty 5. I will speak of the glorious honour of thy majesty and of thy wondrous works Paraphrase 5. Whether I consider the infinite incomprehensible beauty and splendour of his divine essence and attributes or the most admirable operations and productions thereof in the framing and governing of the world there is matter of all praise and thanksgiving to me and to every other man living 6. And men shall speak of the might of thy terrible acts and I will declare thy greatness Paraphrase 6. And accordingly both they and I even all of us with united hearts and voices will proclaim and promulgate the wonderfull and admirable acts of his power and glory 7. They shall abundantly utter the memory of thy great goodness and sing of thy righteousness Paraphrase 7. And therein most peculiarly shall we count our selves obliged to magnifie and recount with the most exuberant joy the dispensations of his most abundant graces and mercies toward us especially that towards our souls These flow every minute from him as from an inexhaustible fountain and abyss of goodness O let our hearts learn of those fountains continually to pour forth at our mouths the praises that are proportionably due to him 8. The Lord is gracious and full of compassion slow to anger and of great mercy 9. The Lord is good to all and his tender mercies are over all his works Paraphrase 8 9. 'T is the title by which he was pleased to make known and proclaim himself to his people Exod. 34.6 The Lord the Lord God mercifull very forward and willing to pardon repentant sinners and not denying them that grace or proceeding in judgment against them till he be provoked to it by great ingratitude and obdurations and this mercy of his is not inclosed to
〈◊〉 〈◊〉 and so taken up by the Aethiopick V. 16. The desire In this place it is doubtfull to what subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last words of the verse belongs From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluit placuit the noun signifies will good pleasure benevolence favour With thy favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast thou defended me Psal 5.12 so Isa 49.8 I have heard thee in the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of favour we render it acceptable time parallel to a day of salvation that follows where as the salvation is the deliverance wrought by God so the favour must be God's also And thus the word may probably seem to be used here he satisfieth every living thing so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with or by his favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII thou fillest every living thing with thy good pleasure the Latin have benedictione with thy benediction perhaps reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Aethiopick more expresly according to thy decree or good pleasure the Jewish Arab reads every living thing with favour good will or complacency from thee But the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural which cannot belong to God thou satisfiest all living with their will or desire and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou satisfiest the desire of all living And so the learned Castellio optatis satias thou satisfiest them with their desires i. e. with the things which are desired by them And to this sense the use of the same word v. 19. inclines where of God it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will doe or perform the will of them that fear him V. 17. And holy Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there can be no question but 't is to be rendred when spoken of God mercifull abundantly good and so 't is here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous in the notion thereof frequently exemplified for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pitifull or charitable or liberal for both these are here clearly inferred from the three last verses which are instances of his mercy and bounty In this place is fit to be observed what we find in the LXXII their translation after v. 13. and before v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is faithfull in his words and holy in all his works The same we have in the Syriack and Latin and Arabick and Aethiopick and onely miss it in the Original and in the Chaldee And that it is not added superfluously by the rest but really wanting in these we have this argument of some appearing force Because the Psalm being Alphabetical and exactly so in all other parts is yet deficient in the letter Nun as now we have it in the Hebrew which yet from this reading of the LXXII c. is so readily supplied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there seemeth little cause of doubt but this was the ancient reading and so continued to the time when the LXXII first and after when the Syriack made their translations If thus it were the occasion of the omission seems most probably to be taken from this v. 17. the words whereof being of so great affinity with those others might by unskilfull scribes be confounded and conceived to be the same with them and so on that conceit deliberately left out in one place to avoid that which they deemed a Tautology But if this were it then herein they erred more than one way For first it is no news for this Psalmist in his lauds of God to repeat the same expression more than once witness that solemn Epiphonema His mercy endureth for ever 2. These two verses if they be better considered are not the same but perfectly different and each of them according to that difference fitted to the place wherein according to the alphabetical order they ought to stand The eleventh twelfth and thirteenth verses are spent in admiration of the power and glory of God's kingdom and that is fitly concluded with an Epiphonema of God's fidelity in performing of all his promises and perfect justice and holiness and other divine excellencies in all his dispensations toward men And that is the sum of the letter Nun which therefore with very good harmony follows the thirteenth verse and so will put forward the fourteenth which now is Saniech unto the fifteenth which is the proper place for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is faithfull in his words and holy in all his works i. e. veracity and holiness are two great inseparable attributes of God the one in his words he never affirmeth what is not most true or promiseth what he doth not perform the other in his actions and works of providence wherein he is so far from having any real causality in the sins of Angels and Men that he doeth all that reasonably can be done by a God of holiness and purity toward any rational and free agents whom he means to punish and reward according to their works to prevent them and assist them and inlighten their minds and sanctifie their hearts thereby to keep them from sinning or to return them by repentance to that innocence as near as may be from which they are fallen And this as the chief exercise of his kingdom of grace the glories whereof are set out in those three verses immediately foregoing Whereas this which is now the seventeenth but in that other account ought to be the eighteenth verse as it is introduced by the three verses more which are all spent in the view of the transcendent compassion mercy and liberality of God so being duly rendred it is a very proper Epiphonema to conclude and shut up the praises of God in that behalf The Lord is righteous in all his ways and mercifull in all his works Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous and mercifull are but two words ordinarily used in scripture to signifie charity and compassion the former not that righteousness which we style justice but that charity which is by the law of God due to all men and so in us is our righteousness and in God is his goodness and charity to mankind and the latter a more abundant degree of that styled goodness graciousness bowels of compassion in man and the most transcendent degree of infinite mercy and pity in God The LXXII render the former of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin justus and that being understood in our ordinary notion of justice was apt to be conceived all one with faithfull or true in that former verse And the LXXII again render the latter of these by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Greek word indeed oft signifies holy and so is interpreted sanctus by the Latin but being but lightly changed by cutting off the last letter from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and giving it the Greek termination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so both 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are deemed to come from that original in this place and many others it is surely taken in the Hebrew notion of it i. e. for mercifull and pitifull and so should better be rendred in Latin pius than sanctus as in Salvian and other good Authours pietas piety in God ordinarily signifies mercy However this equivocalness of that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken by readers for holy when it signifies mercifull and the misinterpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for just when it imports mercifull may well be deemed to have contributed occasionally to the leaving v. 14. out of our Bibles Of which the learned H. Grotius asks a question Quomodo ad hoc respondebunt What answer will be given to this by those men which require us in all things to stand to the decrees of the Masorites which by their fence have hedged this verse out of the scripture The onely answer to the question which I shall offer is this 1. That it is no news that one letter or more should be left out and missing in an Alphabetical Psalm especially Psal 25. where ר being twice repeated ק is certainly omitted 2. That the LXXII and the translations that depend on them have admitted several verses and larger additions which are not in the Hebrew text But then 3. since 't is certain the Psalms received divers alterations and both copies were transmitted to the use of the Temple the answer will be satisfactory that so it was here And that will both justifie the Jews from negligence in loosing part of the scripture and the other translatours from presumption in adding to it V. 18. In truth The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in truth in this place being the qualification required in prayer to make it effectual is fit to be observed The word signifies truth firmness fidelity constancy stability so Jer. 14.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the peace of truth is a stable firm constant durable peace And then that truth or constancy may be applied either to the person praying or to the prayer it self First if to the person then it signifies his firmness of adherence to God styled fearing him v. 19. constancy in his service keeping close to God and making good his dependence on him and not applying himself to any indirect means to obtain what he prays for but waiting onely on God from him in his good time to receive it Secondly in respect of the prayer it self it signifies the continued constancy of address not giving over the petition when it is not immediately granted but inforcing it with importunity And the union of these two is that to which the promise is here made that the prayers so qualified shall certainly in God's due time be answered by him And this specially the former part Saint James styles asking in faith the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying both faith and truth See note on Jam. 1. a. The Chaldee here reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies truth rectitude integrity and so the Syriack also The LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in truth but that capable of this same notion as when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteous See note on Luke 16. a. The Hundred and Forty Sixth PSALM Praise ye the Lord. The hundred forty sixth is another form of solemn praising of God his sole and supereminent power and mercy his patronage to all that are in distress his judgments and the eternity of his kingdom The title of it is Hallelujah and it is anciently thought to have been composed at the return from the captivity 1. PRaise the Lord O my soul 2. While I live will I praise the Lord I will sing praises unto my God while I have any being 3. Put not your trust in Princes nor in the son of man in whom there is no help Paraphrase 1 2. I will excite and rouse up all the faculties of my soul to the solemn performance of that great and necessary duty of praising and magnifying the God of heaven This is an office never to be intermitted by me as long as I have a tongue or breath to proclaim the excellencies and glories of so great and gracious a Majesty 4. His breath goeth forth he returneth to his earth in that very day his thoughts perish Paraphrase 3 4. As for any other be it the greatest and most powerfull Princes in the world none born of woman excepted save onely the Messias the Son of God as well as man they being but mortal men have no power to relieve any and consequently will deceive and disappoint all those that rely on them For how able or willing soever they may be in the eyes of men or in their own resolutions forward to perform any office of charity to any yet 't is certain their whole being depends every minute upon the will of God whensoever he pleaseth they die their soul is separated from the body the one is gathered to the earth from whence it hath its first beginning see Psal 90. note c. the other to the hands of God that gave it Eccl. 12.7 and when this hour comes 't is then too late for them to help themselves whatsoever they designed for the relief of others together with all their other worldly contrivances are evacuated and frustrated 5. Happy is he that hath the God of Jacob for his help whose hope is in the Lord his God 6. Which made heaven and earth the sea and all that therein is which keepeth truth for ever Paraphrase 5 6. The onely sure hold and never failing foundation of confidence is the special mercy and protection of the one omnipotent Creatour of heaven and earth the Lord of Israel who as he is able to overrule all his creatures and doe whatsoever he pleases so he hath promised to protect those that depend on him and will certainly make good this promise to all that are carefull to make good their fidelity to him 7. Which executeth judgment for the oppressed which giveth food to the hungry the Lord looseth the prisoners 8. The Lord openeth the eyes of the blind the Lord raiseth them that are bowed down the Lord loveth the righteous Paraphrase 7 8. One peculiar property of his it is to interpose his aid most seasonably when our distresses are the greatest to undertake the defence and patronage of those which are most unjustly opprest to work even miracles of mercy for them that stand in most need of them signally to express his favour to pious and charitable minded men to provide food for some as he did for Elias to send others liberty from their restraints as he did to Daniel to restore sight to the blind to revive and comfort those that are in the greatest distress either of body or soul And this in a far more eminent completion by the incarnation of his Son the Messias of the
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
as they were first created by the command of God so have they been governed and managed ever since by the same creative omnipotent power performing a perfect constant obedience to his precepts or directions doing nothing but what he will have done and so setting forth the glory of the great Creatour and supreme Governour of the world 7. Praise the Lord from the earth ye dragons and all deeps 8. Fire and hail snow and vapours stormy winds fulfilling his word 9. Mountains and all hills fruitfull trees and all cedars 10. Beasts and all cattel creeping things and flying foul 11. Kings of the earth and all people Princes and all judges of the earth 12. Both young men and maidens old men and children Paraphrase 7 8 9 10 11 12. Lastly this earth of ours together with the vast ocean in the cavities and bowels of it both making up but one region and neither infesting nor annoying the other were certainly thus ordered and disposed and governed by the omnipotent power of God which therefore they make known and proclaim to all men in the world and preach the knowledge of this one God and ruler of all and so silently praise him and leave all men without excuse which do not so also And as the whole bodies of both these the earth and ocean so all the several creatures that are in either the whales and other great and lesser fishes in the sea the meteors that are begotten in the air and descend upon the earth the lightnings and thunder hail and snow congealed vapours frost ice and dews the violent winds and tempests every one of which are instrumental to him perform his pleasure are wholly commanded by him and doe whatever he directs them the mountains and hills and forests adorned with stately tall but fruitless trees and the valleys full of trees bearing fruit and the cattel of daily use for man to doe their work and affording them their flesh for their food and their skins for their cloathing and those also of a wilder sort which dwell in the forests and woods and mountains see note on Psal 147. b. yet are made usefull also to the benefit of men and so all that creeps or swims or flies what have all these to doe but to sing forth the glories of the Creatour and Governour and disposer of them all and so doe by being used to the ends to which he designed them Lastly all the men of the earth the greatest Potentates their subordinate rulers and all inferiour subjects of what sex or age soever 13. Let them praise the name of the Lord for his name alone is excellent his glory is above the earth and heaven 14. He also exalteth the horn of his people the praise of all his saints even of the children of Israel a people near unto him Praise ye the Lord. Paraphrase 13 14. Let them all joyn in the same quire of praises to the great and glorious and sole Creatour and Governour of the world whose mercy is such and so eminent his gracious dealing with his people the Jews and all the spiritual children of Abraham and Jacob's faith in revealing his will and giving them the Messiah and in him all things necessary to this life and another in advancing their spiritual good and rendring them acceptable to himself and to all whose approbation or praise is worth the having that they are for ever obliged to praise and adore and cleave fast unto him For ever blessed be his holy Name Annotations on Psal CXLVIII V. 4. Heavens of heavens What this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens of heavens signifies here will best be gathered from the context and by comparing this place with Psal 104.3 In that place after the description of the highest heavens by the style of light covering God a luminous palace is mentioned the stretching out the heavens like a curtain which that it signifies the whole body of the air see note a. on that Psalm and laying the beams of his chambers in the waters which that it belongs to the clouds of rain in the middle region of the air see note b. And just so here after the Sun Moon and Stars of light by which the whole body and spheres of the heavens are signified there follows next the heavens of heavens and the waters above the heavens where as in all reason the heavens of heavens are but the highest of those heavens above some part of which the waters are here said to be placed so in case the waters be no higher than that regio◠of the air where the clouds are the uppermost regions of the body of the air must be resolved to be that which is here meant by the heavens of heavens and not the aethereal globe which we call heaven That this is so may be farther approved by the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture and that cannot better be fetcht than from the first chapter of Genesis There 't is certain the word is used first more generally for all the other parts of the world beside the terrestrial globe as when v. 1. and in many other places the heaven and earth are the dichotomie by which the whole world was designed to be set down all that God created 2. 'T is as evident that the word is used for the aethereal or celestial globe as v. 14. when he saith Let there be light in the firmament of the heavens and v. 16. 't is specified what that light was the Sun to rule the day by which 't is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expansum of the heavens notes that aethereal body where the Sun and Moon c. are 3. 'T is still as manifest that the word is used also for the air v. 20 26 28 30. where the place wherein the birds fly is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the firmament of the heavens and simply the heavens for which the Targum of Jonathan reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the air of the firmament or expansion of heavens v. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the air of heavens v. 26. and simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens v. 28.30 So again when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an expansion is made in the midst of the waters that divided the waters from the waters v. 6. this expansion v. 8. is called heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in probability from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters in the dual number those two sorts of waters above and below the firmament which consequently must be the air that intercedes and divides betwixt the watery clouds and the waters on the face of the earth and accordingly those upper waters are affirmed by the Hebrews R. Solomon c. to be still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendulous in the air and that saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word or command of the King and so when the rain came down in the Flood 't is said the windows or flood-gates or cataracts
and ordering his affections which is the prime piece of moral prudence and also if need be for the governing of a Kingdom the precepts of this wise Prince extending to that also 6. To understand a Proverb and the interpretation the words of the wise and their dark sayings Paraphrase 6. And so likewise will his study of this book bring him acquainted with the most elegant acute and profound composures which are any where to be met with and teach him the understanding of them Thus various and manifold are the uses and advantages of the diligent studying of this book if we can attain to the full importance of the severals conteined in it 7. The fear of the Lord is the beginning of knowledge but fools despise wisedom and instruction Paraphrase 7. And the first lesson I shall commend to you is most worthy very great consideration being of a signal importance to our whole spiritual well-being and 't is this that all saving knowledge as that includes practice answerable to knowledge an uniform persevering obedience to all the commands of God is founded in true humility that fear signifies that see Annot. on Phil. 11. c. and piety and holy awe and reverence to God and a tender fear to displease him and a readiness to receive and embrace and lay up in an honest heart his word and his grace whensoever it shall be revealed and afforded him This is the onely kindly temper of soil where God's seed takes root and abundantly fructifies and is it self a work not of nature but of God's preparing and preventing graces when they are successfull and attain their desired effect in us whereas folly and pride contumacy and all manner of impiety go together Those that are not by God's preventing graces taking deep root in them moulded into this humble docible pious temper so as to be receptive of those good sober counsels which God commends to them and by his grace accompanies them and promises and never fails to cooperate with them in all that effectually receive them and traffick with them but on the contrary either resist or neglect either vex and grieve or by not receiving and imploying scatter and quench these graces of his spirit they never attain to true saving wisedom but remain in the dregs and on the lees of their corrupt natural state of folly and sin wherein they were born daily adding to and improving that original stock of wretchedness by actual and habitual sins wherein all impiety and at least practical Atheism consisteth 8. My Son hear the instruction of thy Father and forsake not the Law of thy Mother Paraphrase 8. To this purpose are the wholsome and early advices and rules of direction which parents give their children on purpose to infuse into them betimes these seeds of all vertue which benefit of a good education with the early graces of God accompanying it are the foresaid preventions of his spirit And therefore if I were as a Father to a dearest Son to give thee one fundamental counsel which should have a signal influence on all thy future weal it should be this that thou most humbly and obedientially receive and perform what thy parents thus direct or command thee and never forget or neglect or transgress their rules in any thing 9. For they shall be an ornament of grace unto thy head and chains about thy neck Paraphrase 9. And to engage thee thereto let me assure thee this constant chearfull uniform obedience shall be so far from proving an ungratefull weight or burthen to thee that it shall be to thy self as experience will teach thee the most pleasurable imployment a yoke but that a gracious one Matth. 11.30 and in the sight of all men most comely and ornamental above any other sort whether of natural or artificial beauty 1 Pet. 3.4 and over and above most acceptable and rewardable in the sight of God and so as far from being wearisome in any respect as a royal crown is from being a pressure or as a golden chain about the neck is from being a yoke or collar 10. My Son if sinners entice thee consent thou not Paraphrase 10. Of this sort of paternal advices or precepts a first is to beware and keep thy self from the seductions of wicked men Great store of such trials of thy constancy thou shalt be sure to meet with and there is but one armature can secure thee against them a standing steady and yielding no consent to any If thou doe thus thou art as safe from the temptations of men as he that resists the devil is from being polluted by him resist and they will fly from thee thy not consenting renders thee conquerour but if thou yield thou art ensnared and captivate 11. If they say come with us Let us lay wait for blood let us lurk privily for the innocent without cause 12. Let us swallow them up alive as the grave and whole as those that go down into the pit Paraphrase 11 12. These enticements are of many sorts and kinds I shall instance in one by which thou mayst estimate the rest Suppose a knot of bloody fellows which fear nothing but the eyes of men dread not the foulest commissions if they can hope to keep them undiscovered shall without any provocation design the slaughter of innocent persons and invite thee to take part with them in it promising to contrive it so secretly that it shall not be discerned either at the present so as to prevent it or afterwards so as to avenge or bring any peril on the actours assuring thee they have such ways to dispach them as shall leave no remainders or footsteps behind for discovery any more than when the earth opens on a sudden and swallows one up and all that belongs to him such therefore as shall prevent all possibility of so much as pursuit or enquiry after him and so secure thee both of success and of impunity That this was a prediction of the crucifying Christ is affirmed by St. Augustin de Civ Dei l. 17. c. 20. See Matth. 21.38 13. We shall find all precious substance we shall fill our houses with spoil 14. Cast in thy lot among us let us all have one purse Paraphrase 13 14. Adding to the promise of perfect safety assurance of rich spoils such as will maintain you plentifully all your life after and if you will but enter into the confederacy with them vowing to allow you as great a share in the prey as any of them 15. My Son walk not thou in the way with them refrain thy feet from their paths Paraphrase 15. When I say they shall thus have made their proposals to thee and set them off with all possible advantages to secure thy fears and allure thy hopes it still concerns thee most nearly to make good thy constancy not to enter so much as party with them to express thy utmost dislike and abhorrence of them to avoid
sons Thus the sense well bears onely beloved among the sons of my mother i. e. among my brethren as Jud. 7 19. the sons of my mother and 1 Chron. 28.4 among the sons of my father And indeed there is great affinity betwixt ב and פ as the learned Bochart notes in his Canaan l. 1. c. 1. p. 336. where he ingeniously derives Phoenices from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bene Anac the sons of Anac and gives many instances of the like changes In this reading there is no place for the rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedent in the ordinary notion of unigenitus onely begotten because the mention of the sons of his mother precludes that and so doth the story 1 Chron. 3.5 But after all this as the observation is ordinary that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely the onely begotten but the onely or principally beloved and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the onely son and the beloved are equivalent phrases among the Hellenists and so there is no need of this aid so the ancient Interpreters generally retain the ordinary reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee and Syriack reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the presence or eye of my mother and the Latin coram And in this concurrence there can be no cause to believe the reading should be altered V. 7. The principal thing That from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies either the first in order or in dignity the beginning or the principal there can be no question and as with the preposition ב Gen. 1.1 it signifies in the beginning so 't is also without the preposition see Prov. 8.22 the Lord possessed me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of his way and this seems to be the best rendring of it here in the first place wisedom not as the Latin principium sapientiae the beginning of wisedom get wisedom the repeating the word giving the greater weight to the speech as if he had said get wisedom in the first place and with it best coheres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and in or with all thy getting get understanding there the getting is doubled as before the word wisedom to signifie that to be the most principal acquisition which ought to be first sought and to accompany every thing else that is sought by any When all the other rendrings are considered this will be found to be most literal and perspicuous V. 9. Deliver to thee What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is not unworthy enquiring For though the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel be thought to signifie delivering in some sense as when of God 't is said Gen. 14.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Targum renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivered thine enemies into thine hand and so Hos 11.8 how shall I give thee up O Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render deliver thee yet it may much more probably be thought to signifie enclosing in both those places for so those that are enclosed that they cannot get out or escape are in effect delivered into the enemies hands and therefore in the latter place the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will destroy th◠LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will disarm which is distant enough from the notion of giving or delivering which is here affixt to it In the notion of encompassing it is near of kin to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shield or help from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cover or protect and so it is here interpreted by the ancient Interpreters The Chaldee renders it not at all save by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon thee shall be a crown of splendor upon thee but the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall defend thee as with a shield the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall defend thee with a crown of glory and so the Latin corona inclyta proteget te he shall protect thee with an illustrious crown And so the Interlinear muniet te shall defend thee with whom the learned Castalio agrees And there is no cause to doubt but this is the true rendring of the word for in the literal rendring by cinget encompassing it is very fit for a crown which encompasseth the head and in the metaphorical of protecting affords us a rich sense that wisedom doth at once adorn and fortifie protect him also whom it sets out most illustriously in the eyes of all V. 14. Go not The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is equivocal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies recta incedere to walk straight on and so simply to walk and direct his steps But it signifies also metaphorically to prosper to be happy and in Piel to bless whether another or himself So Matth. 3.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall bless you and Job 29.11 and Psal 72.17 and Prov. 31.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and call her blessed And in this notion applied to ones self it will signifie to bless ones self And thus the ancient Interpreters seem to have understood it here The Chaldee and Syriack reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emulate not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to imitate or zealously to pursue as those that think themselves happy in the acquest so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emulate not the ways of the wicked and the Latin to the same sense ne tibi placeat malorum via let not the way of the wicked please thee i. e. applaud not thy self Castalio reads most fitly ne jactato boast not as if it were likely to yield thee any thing of advantage and this is to be adhered to as the fullest and most pertinent interpretation of the place as it comes in accord and consent with what went before of the advantages of a vertuous life V. 17. The bread of wickedness This phrase is capable of a double interpretation 1. that wickedness is their bread then their eating that is their feeding on wickedness as men feed on bread they are as it were fed and nourished with it and so in proportion they drink the wine of violence violence wronging and oppressing others is to them the greatest refreshment supplies the place of wine to them And this best agrees with the Hebrew style and the Greek rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they feed on the food of iniquity iniquities is their food they are drunk with transgressing wine transgression is their wine wherewith they fill themselves to the full And so also the Context inclines it for thus it best agrees with v. 16. they sleep not unless they have done mischief c. the designing and pursuing mischief supplies the place of sleep with them they part with one in pursuit of the other To which it very well agrees that wickedness is their food or supplies the place of it Thus the learned Castalio
created heaven and earth And so the Latin creabit and in all probability the phrase belongs to the great Title of God as Creatour This onely is to this matter worthy to be observed 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which here the Chaldee use though it be used of Creation Gen. 1.1 and in other places yet it is also taken in a greater latitude for any kind of production so Job 3.3 speaking of birth and conception the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the latter of these and Psal 51.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used which we render create a clean heart but that evidently in the notion of making and Psal 102.18 the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shall be born not created And so Ps 104. speaking of the creatures of the world already made which at God's hiding his face is troubled at his taking away their breath die v. 29. 't is added thou sendest forth thy spirit they are created which what it signifies is made evident by the following words thou renewest the face of the earth 2. that when it signifies Creation properly and strictly so called then the LXXII do not render it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gen. 1.1 they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord made the heaven and the earth and so the Authour of the Book of Maccabees 2 Mac. 7.28 speaking of the Creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God made them of that which was not and the Authour to the Hebrews ch 11.3 uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being framed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being made speaking of the Creation but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is frequently found in the looser notion for any kind of production and yet more loosely for ordaining or appointing and so is not peculiar to that which we ordinarily call Creation or which the Arians meant by it viz. production out of nothing So when Ecclus 7.5 't is said of husbandry that 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render ordein'd of the most High and ch 38.1 of the Physician that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath created i. e. appointed him and ch 40.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death and bloodshed strife and sword are created i. e. appointed for the wicked If we should here take it in this notion then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be not he created but he set me over his works viz. those which should after be created or for his works for the creating them and to that agrees v. 23. I was set up and constituted from everlasting But if we shall rather take it to denote generation then as it best accords with v. 24 and 25. so that at utmost it will conclude no more than what the Church hath always thought of the eternal generation of this wisedom of the Father the Son of God without the least shew of patronizing the heresie of the Arians who from hence conclude the second person to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a creature created out of that which was not out of nothing as all the visible world was Thus 't is certain St. Cyprian interpreteth it in the beginning of his second book against the Jews Christum primogenitum esse ipsum esse sapientiam Dei per quam omnia facta sunt apud Solomonem in paroemiis Dominus condidit me initium viarum suarum in opera sua c. that Christ is the first begotten and that he is the wisedom of God by which all things were made is testified by Solomon in the Proverbs The Lord framed me the beginning taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sense of a noun of his ways on or over his works So Tertullian adversus Hermogenem c. 18. sophiam condit generat in semetipso Dominus inquit condidit me initium viarum suarum in opera sua God framed and generated wisedom in himself as in Solomon wisedom saith the Lord framed me c. So Lactantius de ver Sap. l. 4. p. 281. Ipse est filius qui per Solomonem locutus est Deus condidit me in initio viarum suarum in opera sua c. It is the very Son of God which spake by Solomon The Lord framed me in the beginning of his ways for or over his works c. adding that he was by Trismegistus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's builder and by Sybilla 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's counsellour because he was furnished by God with so great wisedom and power that God used his counsel and ministery in the building of the world Of the force of this place under the style of Dominus condidit vel creavit me The Lord hath framed or created me see S. Hilary de Synodis adver Arianos where though he oppose and anathematize the Arians conclusion that Christ is a Creature meaning one created out of nothing or that had any beginning of being yet he infers hence the generation of Christ and the immutable nature of God quae creavit ex seipsa quod genuit which created out of it self that which is begot and concludes that the profession of the natural generation extinguishes the heresie and wicked opinion of being a Creature of God out of nothing And so S. Jerom though he change the translation and reade possedit me the Lord possessed me in the beginning of his ways and on Isa 26. resolve that it is an ill reading quaedam etiam exemplaria male pro possessione habent Creaturam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Copies reade amiss creating for possessing yet he allows and makes no change in this part of the sense Vox Christi saith he qui vera est Patris Sapientia quae ante omnem Mundi Creaturam ineffabiliter ex Patre genita c. it is the speech of Christ who is the true wisedom of the Father which before the Creation of the world was ineffably begotten of the Father By all this it appears 1. how little reason there is to imagine a false reading in this passage of the LXXII 2. how little cause to fear any advantage to the Arian heresie from hence when the Fathers as before so in their disputes against the Arians acknowledge this reading and 3. that the words thus read are favourable to nothing but that Catholick Doctrine of the Church concerning the eternal generation of the Son of God and so assure us that this part of the description of Wisedom is to be interpreted peculiarly of this uncreated Wisedom of the Father his eternal Word or Son though the former part from the beginning of this Chapter to ver 22. be intelligible of the Law of God as that is revealed to us but that again most eminently by Christ since his Incarnation yet not without some reflexion on this eternal Son of God in the sublimer sense as when v. 15. it is said By me Kings
respect to this Incarnation of Christ that the hopes the belief the expectation of Salvation which the Father 's lived and breathed by under the types of the Law was only grounded upon and referred unto these Promises of the future Incarnation that they which were not in some measure enlightned in this mystery were not also partakers of this Covenant of Salvation that all the means besides that Heaven and Earth and which goes beyond them both the brain of Man or Angel could afford or invent could not excuse much less save any child of Adam That every Soul which was to spring from these loins had been without those transcendent mercies which were exhibited by this Incarnation of Christs plung'd in necessary desperate damnation Your patience shall be more profitably imployed in a brief Application of the point First That you perswade and drive your selves to a sense and feeling of your Sins those sins which thus pluckt God out of Heaven and for a while depriv'd him of his Majesty which laid an engagement upon God either to leave his infinite Justice unsatisfied or else to subject his infinite Deity to the servile mortality of Flesh or else to leave an infinite World in a common damnation Secondly To strain all the expressions of our hearts tongues and lives to the highest note of gratitude which is possible in answer to this Mystery and Treasure of this God with us to reckon all the Miracles of either common or private preservations as foils to this incomparable Mercy infinitely below the least circumstance of it without which thine Estate thy Understanding thy Body thy Soul thy Being thy very Creation were each of them as exquisite Curses as Hell or Malice could invent for thee Thirdly To observe with an ecstasie of joy and thanks the precious priviledges of us Christians beyond all that ever God profest love to in that we have obtained a full revelation of this God with us which all the Fathers did but see in a cloud the Angels peep'd at the Heathen world gap'd after but we behold as in a plain at mid-day For since the veil of the Temple was rent every man that hath eyes may see Sanctum Sanctorum the Holy of Holies God with us Fourthly To make a real use of this Doctrine to the profit of our Souls that if God have designed to be Emmanuel and Jesus an Incarnate God and Saviour to us that then we will fit and prepare and make our selves capable of this Mercy and by the help of our religious devout humble endeavours not frustrate but further and promote in our selves this end of Christs Incarnation the saving of our Souls and this use is effectually made to our hands in the twelfth to the Hebrews at the last Wherefore we receiving a Kingdom that cannot be moved i. e. being partakers of the Presence the Reign the Salvation of the Incarnate God Let us have grace whereby we may serve God acceptably with reverence and godly fear And do thou O powerful God improve the truth of this Doctrine to the best advantage of our Souls that thy Son may not be born to us unprofitably but that he may be God not only with us but in us in us to sanctifie and adorn us here with his effectual grace and with us to sustain us here as our Emmanuel and as our Jesus to crown and perfect us hereafter with glory And so much for this point That Jesus and Emmanuel import the same thing and there was no Salvation till this presence of God with us We now come to the substance it self i. e. Christs Incarnation noted by Emmanuel which is by interpretation c. Where first we must explain the word then drive forward to the matter The Word in Isaiah in the Hebrew is not so much a name as a sentence describing unto us the mystery of the Conception of the Virgin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with us God where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is taken in Scripture either absolutely for the nature of God as for the most part in the Old Testament or personally and so either for the Person of the Father in many places or else distinctly for the Person of the Son so Hos i. 7 And will save them by the Lord their God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their God i. e. Christ and so also most evidently in this place out of Isaiah where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Son Incarnate God-man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many the like especially those where the Targum paraphrases Jehovah or Jehovah Elohim by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of the Lord i. e. Christ Jesus Joh. i. 1 As for instance Gen. iii. 22 that Word of the Lord said and Gen. ii 6 the Word created Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies in its extent near at with or amongst Thirdly the Particle signifying us though it expresses not yet it must note our humane nature our abode our being in this our great World wherein we travel and this our little World wherein we dwell not as a mansion place to remain in but either as an Inn to lodg or a Tabernacle to be covered or a Prison to suffer in So that the words in their latitude run thus Emmanuel i. e. The second Person in Trinity is come down into this lower world amongst us for a while to travel to lodg to sojourn to be fetter'd in this Inn this Tabernacle this Prison of mans flesh or briefly at this time is conceived and born God-man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same both God and Man the Man Christ Jesus And this is the cause and business the ground and theme of our present rejoycing in this were limited and fulfilled the expectation of the Fathers and in this begins and is accomplished the hope and joy of us Christians That which was old Simeons warning to death the sight and embraces of the Lord Christ Luk. ii 28 as the greatest happiness which an especial favour could bestow on him and therefore made him in a contempt of any further life sing his own funeral Nunc Dimittis Lord now lettest thou c. This is to us the Prologue and first part of a Christians life either the life of the World that that may be worthy to be call'd life or that of Grace that we be not dead whilst we live For were it not for this assumption of flesh you may justly curse that ever you carried flesh about you that ever your Soul was committed to such a Prison as your Body is nay such a Dungeon such a Grave But through this Incarnation of Christ our flesh is or shall be cleansed into a Temple for the Soul to worship in and in Heaven for a robe for it to triumph in For our body shall be purified by his Body If ye will be sufficiently instructed into a just valuation of the weight of this Mystery you must resolve
an effect of a general belief but this subject of temperance and judgment to come agreed not with Felix his course of life His wife Drusilla was held by usurpation he had to led her away from her husband the King of the Emiseni saith Josephus and therefore he could hear no more of it he shifts and complements it off till another time and never means to come in such danger again to be converted for fear of a divorce from his two treasures his Heathenism and his Whore Thus was Agrippa converted from the shoulders upward which he calls Almost a Christian or as the phrase may be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little way Acts xxvi 28 convinced to the general truths in his brain but the lower half his heart and affections remained as Heathenish as ever And this is the third ground of practical unbelief that generalities can be cheaply believed without parting from any thing we prize The Doctrine of the Trinity can be received and thwart never a carnal affection as being an inoffensive truth Christ's sufferings and satisfaction for sin by the natural man may be heard with joy but particular application is very difficult That our obedience to every command of that Trinity must be sincere that we must forego all and hate our own flesh to adhere to so merciful a Saviour and express our love to the most contemptible Soul under Heaven as he hath loved us that we must at last expect him in majesty as a Judge whom we are content to hug and embrace in his humility as a Saviour This is a bloody word as Moses his wife counted the Circumcision too harsh and rough to be received into such pampered tender fleshy hearts The fourth ground is a general humor that is gotten in the World To take care of nothing but our reputations Nor God nor life nor soul nor any thing can weigh with it in the ballance Now it is a scandalous thing a soul blot to ones name to be counted an Atheist an arrant Infidel where all are Christians and therefore for fashions sake we will believe and yet sometime the Devil hath turned this humor quite the contrary way and made some men as ambitious of being counted Atheists as others of being Christians It will shortly grow into a gentile garb and part of courtship to disclaim all Religion in shew as well as deeds Thus are a world of men in the World either profest Atheists or Atheistical Professors upon the same grounds of vain-glory the one to get the other to save their reputation in the World Thus do many men stand up at the Creed upon the same terms as Gallants go into the field that have but small maw to be killed only to keep their honor that they might not be branded and mocked for cowards And yet certainly in the truth these are the veriest dastards under Heaven no worldly man so fearful of death or pious man of hell as these are of disgrace The last ground I shall mention and indeed the main of all is The subtlety and wiliness of the Devil He hath tried all his stratagems in the World and hath found none like this for the undermining and ruining of Souls to suffer them to advance a pretty way in Religion to get their heads full of knowledge that so they may think they have faith enough and walk to hell securely The Devil 's first policies were by Heresies to corrupt the Brain to invade and surprize Christianity by force but he soon saw this would not hold out long he was fain to come from batteries to mines and supplant those Forts that he could not vanquish The Fathers and amongst them chiefly Leo in all his writings within the first Five hundred years after Christ observe him at this ward Vt quos vincere ferro flammisque non poterat cupiditatibus irretiret sub falsâ Christiani nominis professione corrumperet He hoped to get more by lusts than heresies and to plunge men deepest in an high conceit of their holy Faith He had learned by experience from himself that all the bare knowledg in the World would never sanctifie it would perhaps give men content and make them confident and bold of their estate and by presuming on such grounds and prescribing merit to Heaven by their Lord Lord even seal them up to the day of damnation and therefore it is ordinary with Satan to give men the tether a great way lest they should grumble at his tyranny and prove Apostates from him upon hard usage Knowledg is pleasant and books are very good Company and therefore if the Devil should bind men to ignorance our Speculators and Brain-Epicures would never be his Disciples they would go away sadly as the young man from Christ who was well affected with his service but could not part with his riches Mat. xix 22 So then you shall have his leave to know and believe in God as much as you please so you will not obey him and be as great Scholars as Satan himself so you will be as prophane The heart of Man is the Devils Palace where he keeps his state and as long as he can strengthen himself there by a guard and band of lusts he can be content to afford the out-works to God divine speculation and never be disturbed or affrighted by any enemy at such a distance Thus have you the grounds also whereupon true Faith which is best defined a spiritual prudence an application of spiritual knowledg to holy practice should be so often wanting in men which are very knowing and the fairest Professors of Christianity Now lest this discourse also should reach no further than your ears lest that which hath been said should be only assented to in the general as true not applied home to your particular practices and so do you no more good than these general professions did here to the Jews only to prove you perjur'd Hypocrites swearing falsly whilst you say the Lord liveth we will endeavour to leave some impression upon your hearts by closing all with Application And that shall be in brief meekly to desire you and if that will not serve the turn by all the mercies of Heaven and horrors of Hell to adjure you to examine your selves on these two interrogatories which my Text will suggest to you First Whether you are as good as the Jews here Secondly Whether you are not the best of you altogether as bad For the first the Jews here said the Lord liveth were very forward to profess and 't were some though but a low measure of commendation for us to be no worse than Jews Let there go a severe inquisition out from the Royal Majesty over the whole Court or at least from every particular man upon himself and bring in an impartial Verdict whether there be not some amongst you that are not come thus far as to say The Lord liveth Some are so ingaged in a trade of
them upon condition of performance of moral precepts for all things being indifferently moved to the obtaining of their summum bonum all I say not only rational agents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Andronicus saith on the Ethicks which have nothing but nature to incite them to it the natural man may upon a sight and liking of an happiness proposed on severe conditions call himself into some degrees of moral temper as best suiting to the performance of the means and obtaining of the end he looks for and by this temper be said to be morally better than another who hath not taken this course to subdue his passions And this was evident enough among the Philosophers who were as far beyond the ordinary sort in severity of conversation as depth of learning and read them as profitable precepts in the example of their lives as ever the Schools breathed forth in their Lectures Their profession was incompatible with many vices and would not suffer them to be so rich in variety of sins as the vulgar and then whatsoever they thus did an unregenerate Christian may surely perform in a far higher measure as having more choice of ordinary restrainment from sin than ever had any heathen for it will be much to our purpose to take notice of those ordinary restraints by which unregenerate men may be and are curbed and kept back from sinning and these saith Austin God affords to the very reprobates Non continens in ira suas misericordias Much to this same purpose hath holy Maximus in those admirable Sections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where most of the restraints he speaks of are competible to the unregenerate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1. Fear of men 2. Denunciation of judgments from Heaven 3. Temperance and moral vertues nay sometimes other moral vices as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain glory or ostentation of integrity 4. Natural impressions to do to others as we would be done to 5. Clearness of judgment in discerning good from evil 6. An expectation of a reward for any thing well done Lastly some gripes and twinges of the conscience to all add a tender disposition a good Christian education common custom of the Country where one lives where some vices are out of fashion nay at last the word of God daily preached not a love but servile fear of it These I say and the like may outwardly restrain unregenerate men from riots may curb and keep them in and consequently preserve the soul from that weight of the multitude of sins which press down other men to a desperation of mercy Thus is one unregenerate man less ingaged in sin than another and consequently his soul less polluted and so in all likelihood more capable of the ordinary means of salvation than the more stubborn habituate sinner when every aversion every commission of every sin doth more harden against grace more alien and set at a greater distance from Heaven and this briefly we call a moral preparation of the soul and a purging of it though not absolutely from sin yet from some measure of reigning sin and disposing of it to a spiritual estate and this is no more than I learn from Bradwardine in his 16. de causa Dei. ch 37. A servile fear a sight of some inconvenience and moral habit of vertue and the like Multum retrahunt à peccato inclinant ad opera bona sic ad charitatem gratiam opera verè grata praeparant disponunt And so I come to my last part to shew of what use this preparation of the soul is in order to Christs birth in us the ways of the Lord. I take no great joy in presenting controversies to your ears out of this place yet seeing I am already fallen upon a piece of one I must now go through it and to quit it as soon as I can present the whole business unto you in some few propositions of which some I shall only recite as conceiving them evident enough by their own light the rest I shall a little insist on and then apply and drive home the profit of all to your affections And in this pardon me for certainly I should never have medled with it had not I resolved it a Theory that most nearly concerned your practice and a speculation that would instruct your wills as well as your understandings The propositions which contain the summ of the business are these 1. No preparation in the world can deserve or challenge Gods sanctifying grace the spirit bloweth where it listeth and cannot by any thing in us be predetermin'd to its object or its work 2. The Spirit is of power to work the conversation of any the greatest sinner at one minute to strike the most obdurate heart and soften it and out of the unnatural womb of stones infinitely more unfruitful than barrenness and age had made the womb of Sarah to raise up children unto Abraham According to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diseases are sometimes cur'd when the patient is at the extremity or height of danger in an ecstasie and almost quite gone 3. 'T is an ill Consequence that because God can and sometimes doth call unprepared sinners therefore 't is probable he will deal so with thee in particular or with unprepared men in general God doth not work in conversion as a physical agent to the extent of his power but according to the sweet disposition and counsel of his Will 4. In unprepared hearts there be many profest enemies to grace ill dispositions ambition Atheism pride of spirit and in chief an habit in a voluptuous setled course of sinning an indefatigable resolute walking after their own lusts And therefore there is very little hope that Christ will ever vouchsafe to be born in such polluted hardned souls For 't is Basil's observation that that speech of the fools heart there is no God was the cause that the Gentiles were given over to a reprobate sense and fell headlong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into all manner of abominations Hence it is that Jobius in Photius observes that in Scripture some are called Dogs Mat. xv 26 some unworthy to receive the mysteries of the Kingdom of Heaven Mat. xiii 11 that some hated the light and came not to it John iii. 20 as if all those had taken a course to make themselves uncapable of mercy and by a perfect hostility frighted Christ out of their coasts In the liberal dispensation of miracles in the Gospel you would wonder to see Christ a niggard in his own Country yet so in respect of other places he was and did not many miracles there because of their unbelief Mat. xiii 58 not that their incredulity had manacled him had shortned his hand or straitned his power but that miracles which when they met with a passive willingness a contentedness in the patient to receive and believe them were then the ordinary instruments of faith
is esteemed unnecessary and burthensom You need not the application Again the husbandman can mend a dry stubborn wayward fruitless earth by overflowing of it and on such indeed is his ordinary requisite discipline to punish it for its amendment But there is a ground otherwise well tempered which they call a weeping ground whence continually water soaks out and this proves seldom fruitful if our learned Husbandmen observe aright wherefore there is sometime need of draining as well as watering The application is that your Soul which either hath been naturally dry and barren or else over-wrought in the business of the World needs a flood of tears to soften and purge it But the well temper'd Soul which hath never been out of heart but hath always had some inward life some fatness of and nourishment from the spirit is rather opprest than improved by such an overslow The Christian is thereby much hindred in his progress of good works and cannot serve the Lord with alacrity that so perpetually hangs down his head like a Bulrush Wherefore the Country rule is that that ground is best which is mellow which being crusht will break but not crumble dissolve but not excessively Hence I say the habituate believer need not suspect his estate if he find not in himself such an extremity of violent grief and humiliation as he observes in others knowing that in him such a measure of tears would both soil the face of his devotion and clog the exercise of it His best mediocrity will be to be habitually humbled but actually lively and alacrious in the ways of godliness not to be too rigid and severe a Tyrant over his Soul but to keep it in a temper of Christian softness tender under the hand of God and yet man-like and able both in the performance of Gods worship and his own calling And whensoever we shall find our selves in either extreme either too much hardned or too much melted too much elevated or too much dejected then to pray to that Holy Spirit so to fashion the temper of our Souls that we neither fail in humbling our selves in some measure for our sins nor yet too cowardly deject and cast down our selves below the courage and comfort and spiritual rejoycing which he hath prescribed us O Holy Lord we are the greatest of Sinners and therefore we humble our selves before thee but thou hast sent thy Christ into the World to save Sinners and therefore we raise up our spirits again and praise and magnifie thy name And thus much of this point and in brief of the first consideration of these words to wit as they are absolutely a profession of Paul himself to which end we beheld him in his double estate converted and unconverted In his unconverted state we found though a very great Sinner yet not absolutely greater than those times brought forth and therefore we were to think of him relatively to his future estate and so we found him the greatest Sinner that ever was called in the New Testament into so glorious a Saint Whence we observe the rarity of such conversions that though Saul were yet every blasphemous Sinner could not expect to be called from the depth of sin to regeneracy and salvation and this we proved both against the ancient Romans and modern Censors of morality and applied it to the care which we ought to have of keeping our unregeneracy spotless from any reigning sin Afterward we came to Paul converted where we balk't the Discourse of the condition of sin in the regenerate and rather observed the effect of it and in it that the greatness of his sin made as Paul so every regenerate man more eagerly to fasten on Christ Which being proved by a double ground we applied first by way of caution how that proposition was to be understood 2. By way of character how a great Sinner may judge of his sincere certain Conversion 3. By way of comfort to others who find not the effects of humiliation and the like in themselves in such measure as they see in others and so we have past through the first consideration of these words being conceived absolutely as St. Pauls profession of himself we should come to the other consideration as they are set down to us as a pattern or form of confessing the estate and applying the Salvation of Sinners to our selves which business requiring the pains and being worthy the expence of an entire hour we must defer to a second exercise Now the God which hath created us hath elected redeemed called justified us will sanctifie us in his time will prosper this his ordinance will direct us by his grace to his glory To him be ascribed due the honour the praise the glory the dominion which through all ages of the world have been given to him that sitteth on the Throne to the Holy Spirit and Lamb for evermore Pars Secunda SERMON XIX 1 TIM I. 15 Of whom I am the chief IN all Humane Writings and Learning there is a kind of poverty and emptiness which makes them when they are beheld by a Judicious Reader look starved and Crest-faln their Speeches are rather puft up than fill'd they have a kind of boasting and ostentation in them and promise more substance and matter to the Ear than they are able to perform really to the understanding whence it falls out that we are more affected with them at the first hearing and if the Orator be clear in his expression we understand as much at the first recital as we are able to do at the hundredth repetition But there is a kind of Excellency in the Scripture a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sublimity above all other Writings in the World The reading of every Section of it leaves a sting in the mind and a perpetual conceit of a still imperfect understanding of it An intelligent man at every view finds in it a fresh mystery and still perceives that there is somewhat beyond not yet attain'd to like men digging in Mines the deeper he dives he finds the greatest treasure and meets with that under ground which looking on the outward turf or surface he never imagined to have been there This I observe unto you to shew you the riches both of all and especially of this Scripture whereinto the deeper I dig the more Ore I find and having already bestowed one hour in the discussing of it without any violence or wresting or wire-drawing find plenty of new materials We have already handled the Words at large in one consideration as they are a profession of Paul himself I will not repeat you the particular occurrents We now without any more delay of Preface come to the second consideration of them as they are spoken by Paul respectively to us i. e. as they are prescribed us for a form of confessing the estate and applying the Salvation of Sinners unto our selves teaching each of us for a close of our Faith and Devotion to confess
which confidence I can sleep securely repose my self in him to whom alone all my safety is due and whose only guard is without all sollicitude or preparations of mine abundantly sufficient for me Annotations on Psal IV. Tit. Chief Musician The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to urge or press to the performing any work or task and properly belongs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the overseer and follower of workmen of any kind So 2 Chron. 2.2 where Solomons workmen are numbred there are also MMM 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXXII there rightly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praefects over them and v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taskmasters and c. 34.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers though v. 13. and Ezr. 3.8 9. the Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the workmen only and where the same thing is set down again 1 Kin. v. 16. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set over his works The word is used more particularly of Musicians To this purpose see 1 Chro. 15.21 where after the appointing of Singers with instruments c. v. 16.19 20. Mattathiah c. are appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it to excell but in the margin to oversee i. e. to take care of and order the Musick as Neb. 12.42 Jezrabiah is the Overseer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the singers And from hence is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to the Master or Ruler or Praefect Of whom or over what he was praefected is here also exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the Musical Instruments Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and thus we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 67.25 the minstrels or players on Instruments differenced from the Singers foregoing And then the whole phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put together here signifies perspicuously To the Praefect of the musical Instruments such there were more then one among Davids Officers that waited on the Ark 1 Chron. 15.21 And to one of these this Psalm was committed by David to be sung and plaid to in divine service The same we find again Hab. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Praefect or Master of my stringed Instruments From this sense of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ursit coegit institit there is a secondary use of it for finire to end and from thence we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 103.9 rightly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the end and again vincere and triumphare to overcome and triumph And from those two notions the LXXII have taken their rise of rendring it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to overcome in the Conclusion of Habakkuk in like manner as Aquila hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 1 Chron. 15.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prevail but have lost the sense in all these places and only hit it 2 Chr. 2.2 and 18. and 34.12 where as hath been said they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers or praefects set over the workmen and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taskmasters and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers V. 1. Hear me The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is certainly the Imperative and so is used Psal 27.7 and therefore must be rendred hear or answer me and thus the Chaldee understood it and paraphrase it In time of my prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive from me by which also they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear or hearken in the latter end of the verse But the LXXII and from thence the other Antient Interpreters seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Preter tense and so render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath heard me and accordingly the Greek Fathers St. Chrysostome especially have observed Gods speed in hearing the prayers of pious men even before they have made an end of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is not saith he When or After I had prayed he heard me but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I prayed 〈◊〉 â—e present he hath heard me already in the time past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst thou speakest or sayest I will say Behold here am I as he cites it from Isai 58.9 concluding that it is not our multitude of words that is wont to perswade with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a pure soul and the shewing forth of good works A Doctrine of most comfortable truth but not founded in the Hebrew reading here V. 2. My glory The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how long my glory into ignominy is elliptical but easily supplied and made intelligible thus How long will you reproach my glory by glory meaning his regal power and majesty which God had bestowed on him This the LXXII render somewhat otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How long are ye heavy hearted why do ye love vanity By this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possibly explicating as in a periphrasis the great hardness of heart in Absalom and the like who would defame so worthy a person as David approved and anointed by God and would not be overcome or melted with his goodness or perhaps reading the Hebrew somewhat otherwise than now we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which their rendring will be literal and the variation not very great reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two words and converting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which way soever it is 't is evident the vulgar Latine follow them usque quà graves corde ut quid and the Arabick and Aethiopick to the same purpose V. 3. Godly The acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this and some other places deserves here to be observed It signifies ordinarily a pious or charitable and beneficent person But when it is spoken of Man referring to God it notes one that hath received favour or mercy from him and is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hath found favour with God So Psal 16.10 Thou shalt not suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that is so favoured by thee to see corruption So Psal 30.4 Sing unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye that have felt his mercy and bounty And so here David seeing fit in his plea against his enemies who blasted him as a Man of Blood and a guilty person to insist on Gods election and advancement of him to the Kingdom noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath separated to a function the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sence as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Test denotes setting apart to the Apostolical Function Act. 13.2 and so referring to these words of Gods Testimony 1 Sam. 13.14 The Lord hath sought him a Man after his own heart and hath commanded him to be Captain over his people he chooses to
use that more modest form of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Eleemosynary or beadsman that God hath advanced and chosen to this great dignity This is in a like style set down Psal 78.70 He chose David also his servant and took him from the sheep-fold From following the Ewes great with young he took him that he might feed Jacob his people c. and Psalm 89.20 I have found David my servant with my holy oyl have I anointed him Of this see more Psal 86. note a. V. 4. Stand in awe What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here might be somewhat uncertain had not the Apostle Eph. 4. given us the meaning of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting commotion either of the body or mind doth in the latter acception import two things especially fear and anger those two principal commotions of the mind In that of anger we have it Gen. 45.24 where we render it falling out or quarrelling and 2 Kin. 19.27 28. in both which we render it rage So Prov. 29.9 And so Gen. 41.10 the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affirmed of Pharaoh viz. that he was wrath is by the Chaldee rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is much the more frequent acception of it in the Old Testament And thus the Septuagint understood it here and with them the vulgar Latine Syriack Arabick and Aethiopick rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from thence in the same words the Apostle makes use of the place Eph. 4.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be angry and sin not i. e. when ye are angry take care that ye do not sin which that it is no allowance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger there but only a supposing it present and a forewarning of the dangerous effects of it See note on Eph. 4.9 and that is more evident by comparing it with this Text where their displeasure against Gods Anointed David the first rise of their Rebellion was certainly a great sin in them V. 5. Be still The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siluit conquievit cessavit signifies in relation to actions as well as words and so denotes a cessation from what they were before doing which to those that were before about any ill is repentance to those which were up in arms submission or quiet subjection And thus 't is rendered here by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to that the vulgar agree compunction or contrition as that is taken for amendment the effect of godly sorrow and so the Arabick more explicitly Let it repent you and the Chaldee that paraphrases that part of the verse at large Say your prayer with your mouth and your petition with your heart and pray upon your bed and remember the day of death instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subdue quiet tame your desires or concupiscences and then connects with that the substance of all the following verse thus Subdue your concupiscences and then it shall be reputed to you for a sacrifice of righteousness Agreeably whereto St. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Offer righteousness this is the greatest gift this is the acceptable sacrifice to God not to slay sheep but to do what is just Wheresoever thou art thou mayest offer this thy self being the Priest the Altar the Knife and the Sacrifice V. 5. Sacrifices of righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices of righteousness here do most probably signifie the peace offering or oblation of thanksgiving for deliverance We have the phrase again Psal li. 19. where it is contradistinguisht to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holocaust And there is reason for this appellation because the sin was first to be atoned by the sin-offering and thereby the person restored to some state of righteousness ere he attempted the other And withall it was lawful for a Gentile worshipper a proselyte of the gates to present a sin-offering but the peace-offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifice of praise none but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proselyte of righteousness might be allowed to bring And so it is fitly recommended here as a consequent of reformation V. 6. Lift up The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lift up is here rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Septuagint and so by the Latine signatum est referring to a banner or standard or insigne in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is wont to be exalted or lifted up from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evexit exaltavit Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used is not so usual in the Hebrew tongue but instead of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with ש and Πand so the Chaldee here hath it And therefore the LXXII had some ground for their change and no doubt meant to signifie by it the great security which is enjoyed by Gods favour meant by the light i. e. chearfulness pleasantness of his countenance towards us as they that favour others look pleasantly on them viz. the same that from an insigne or banner the strongest military preparations and thus it lies very consonant to what went before Davids visible strength and military preparations were so small comparatively with those of his enemies that they that look't on were ready to despair of victory But as Elisha in the Mount to his unbelieving intimidated servant shewed him a vision of Horses and Chariots round about them and so more on their than on the enemies side so David here to those fearful objectors opposes the favour of God as a banner or insign that hath a whole Army belonging to it i. e. all security attending it The Fifth PSALM TO the chief Musitian upon Nehiloth a Psalm of David Paraphrase This Fifth Psalm was indited by David on consideration of his many enemies especially his undermining Son Absalom who by flattering the people and slandering him sought to get the Crown from him And by him it was committed to the Master of his Musick to be sung by the whole Quire in parts one voice following another 1. Give eare to my words O Lord consider my meditation Paraphrase 1. O merciful Lord vouchsafe to hearken to my prayer to weigh the groanings of my soul and relieve my wants 2. Hearken to the voice of my cry my King and my God for unto thee will I pray Paraphrase 2. Thou art my King to defend my God to vindicate the power which thou hast communicated to me To thee therefore it belongs to grant my requests and all that remains for me is to address them constantly and importunately to thee 3. My voice shalt thou hear in the morning O Lord in the morning will I direct my prayer unto thee and will look up Paraphrase 3. The First-fruits and prime care of the day shall be to address and present my heart and prayer before thee with my eyes fixt on heaven after
my distress was greatest see note on Psalm 17. k. and all humane aids were obstructed by them then God by his own special providence and interposition sustained and supported me 19. He brought me forth also into a large place he delivered me because he delighted in me Paraphrase 19. He freed me from all my streights restored me to a prosperous condition and this upon no other account but only of his kindness and mercy to me 20. The Lord rewarded me according to my righteousness according to the cleanness of my hands hath he recompensed me Paraphrase 20. Thus hath God vindicated my uprightness and given me at last those returns which were answerable to the justice of my cause 21. For I have kept the wayes of the Lord and have not wickedly departed from my God Paraphrase 21. As seeing that indeed I have not knowingly transgrest any command of his save only in the matter of Uriah for which he repented and obtained pardon from God 1 King 15.5 22. For all his judgments were before me and I did not put away his statutes from me Paraphrase 22. But have observed his statutes diligently never refusing to be ruled by any of them 23. I was also upright before him and kept my self from mine iniquity Paraphrase 23. And by so doing preserved my innocence and guarded me from compassion of any sin This still according to Scripture stile to be understood with exception of the matter of Uriah 24. Therefore hath the Lord recompensed me according to my righteousness acccording to the cleanness of my hands in his sight Paraphrase 24. And accordingly hath God out of his abundant mercy to me accepted and rewarded my uprightness and given testimony to the sincerity thereof 25. With the merciful thou wilt shew thy self merciful with an upright man thou wilt shew thy self upright 26. With the pure thou wilt shew thy self pure and with the froward thou wilt shew thy self froward Paraphrase 25 26. For God is a most just impartial rewarder sees the heart and accordingly recompenses To a merciful pious man he makes returns of mercy and pity to the upright he will administer justice vindicate his cause from the oppressor and injurious He that keeps himself pure from sin with him God will deal most faithfully perform his promise to him exactly never leave any degree of goodness in him unrewarded And on the other side the rule holds as true that those that deal frowardly and stubbornly with God shall be sure to be opposed and punished by him See note on Mat. 9. k. 27. For thou wilt save the afflicted people and wilt bring down high looks Paraphrase 27. For it is Gods constant method to relieve the oppressed and destroy in his due time the oppressor be he never so confident 28. For thou wilt light my candle the Lord my God will inlighten my darkness Paraphrase 28. And on this ground I have built my confidence that how hopeless soever my present condition can at any time be the powerful Lord of Heaven and my gratious God will rescue me out of it 29. For by thee I have run through a troop and by my God have I leaped over a wall Paraphrase 29. By him I have been inabled to subdue and bring down the strongest forces 30. As for God his way is perfect the word of the Lord is tried he is a buckler to all that trust in him Paraphrase 30. He is most just and faithful his promises without all deceit or possibility of failing he will certainly protect all those that rely and depend on him 31. For who is God save the Lord or who is a rock save our God Paraphrase 31. This cannot be said of any other The deities of the heathens are not able to yield them any defence nor any but the one God whom we adore 32. It is God that girdeth me with strength and maketh my way perfect Paraphrase 32. From him I have received all my strength to him I acknowledge it wholly due that I have been preserved in safety 33. He maketh my feet like hinds feet and setteth me up upon my high places Paraphrase 33. When I was pursued by Saul he inabled me by swiftness of flight to escape to the wilderness and mountains and so to secure my self 34. He teacheth my hands to warr so that a bow of steal is broken by my arme Paraphrase 34. At other times he gave me strength for battel and inabled me to obtain most wonderful victories by mine own hand on Goliah on all other my enemies by my armies 35. Thou hast also given me the shield of thy salvation and thy right hand hath holden me up and thy gentleness hath made me great Paraphrase 35. Constantly he hath protected me from all evil â—n time of distress supported me and at last by his continued multiplyed acts of providence raised me to the greatest height 36. Thou hast inlarged my steps under me that my feet did not slip Paraphrase 36. I am now by his mercy brought to a condition of safety no enemies to distress or streighten me no dangers to apprehend 37. I have pursued my enemies and overtaken them neither did I turn again till they were consumed Paraphrase 37. Having put all my enemies to flight pursued my victory and finally subdued and destroyed them 38. I have wounded them that they were not able to rise they are fallen under my feet 39. For thou hast girded me with strength unto the battel thou hast subdued under me those that rose up against me Paraphrase 39. And all by that strength with which thou hast furnisht me my victories are all thy gifts of mercy 40. Thou hast also given me the necks of mine enemies that I might destroy them that hate me Paraphrase 40. 'T is thou that hast by thy wise and powerful providence subjected them to me See Jos. 10.24 41. They cried but there was none to save even unto the Lord but he answered them not Paraphrase 41. When thou wert thus their enemy there was none to yield them any relief the aid from heaven failed them and no other would stand them in any stead 42. Then did I beat them as small as the dust before the winde I did cast them out as the dirt in the streets Paraphrase 42. Being thus assisted by thee I put to flight and destroyed all their forces 43. Thou hast delivered me from the strivings of the people and thou hast made me the head of the heathen a people whom I have not known shall serve me Paraphrase 43. And now I am landed in a calm harbour after all the stormes that incompast me not onely mine own Kingdom being quieted but the neighbouring heathens Philistims Moabites c. added to my dominions 44. As soon as they hear of me they shall obey me the strangers shall submit themselves unto me Paraphrase 44. Some of them overcome and subdued by me others through their dread of my power
people and the sheep of his pasture Paraphrase 3. As being our way of conversing with the great and glorious omnipotent creator of heaven and earth to whom we owe all that we have our very being and conduct and preservation and to whom we are obliged to pay all the obedience and observance that the meekest creatures in nature pay to those that have care and conduct of them 4. Enter into his gates with thanksgiving and into his courts with praise be thankfull unto him and bless his name Paraphrase 4. O let us make our solemn addresses to his sanctuary that court or palace where his divine Majesty is signally pleased to exhibit himself and to testifie his peculiar residence and favourable audience to them who assemble there by the presence of his holy Angels in that place let us come thither with all the humility and devotion of loyal thankfull hearts and praise and magnifie his name for all the mercies we have ever received from him To which beginnings of the Praefect the whole quire of Priests answer 5. For the Lord is good his mercy is everlasting and his truth endureth to all generations Paraphrase 5. To this we have all imaginable obligations not onely that of his sovereign dominion over all to which therefore all the performances of our lives are but a most unproportionable tribute but also his abundant benignity his rich promises of a never failing mercy and his constant fidelity in performing to every man that is qualified for receiving it the utmost that he ever promised to any Annotations on Psal C. V. 3. Not we our selves The Jewish Arab follows here another reading not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him and accordingly interprets it we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him or his his people and the sheep of his pasture And so the Chaldee also he hath made us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we are his but the Syriack and LXXII and Latin and Arabick accord in the other reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not we V. 5. For the Lord is good That the Psalm was appointed to attend the oblation of the peace-offering appears by the title of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psalm of confession acknowledgment thanksgiving proportionable to that sacrifice of thanksgiving so styled Lev. 7.12 Now as in the offering of such the priests prepared and fired the sacrifices so the singers prepared and began the lauds And this Psalm being in the former part of it an admonition to blessing and praising which was the Levites office as the Deacons in the primitive Church who was therefore styled the monitor that invited or called upon them to pray Make a joyfull noise serve Come before his presence Know ye Enter be thankfull but in this last verse a General form of prayer used upon all occasions the Lord is good his mercy is everlasting and his truth endureth this last seems to be the Response of the whole Chorus of the Priests at the instant of the firing of the sacrifice the praefect or praecentor having begun the rest The Hundred and First PSALM A Psalm of David Paraphrase The hundred and first Psalm composed by David is a meditation and resolution of all care of piety both in his own person and family and in the administration of the regal office to incourage and advance vertue and rebuke and chastise impiety It seems to have been composed on occasion of bringing up the Ark to the city of David to qualifie them for the presence of that amongst them and it is an excellent directory to all persons in the greatest or lowest place of authority on earth whose sole end and design it ought to be if they desire God's blessing upon them to people the world with vertuous living and to discountenance all wickedness 1. I will sing of mercy and judgment unto thee O Lord will I sing Paraphrase 1. This Psalm will I address unto the Lord of heaven the subject of it being a firm resolution and vow that I have inwardly made to him for the setting up all goodness in my own my servants and subjects hearts and for the managing of that office to which he hath raised me so as may most tend to the incouraging of piety and repressing of impiety by distributing rewards and punishments with that impartial justice as shall most contribute to those ends 2. I will behave my self wisely in a perfect way O when wilt thou come unto me I will walk within my house with a perfect heart Paraphrase 2. Now that God hath restored my peace and establisht me in the Kingdom and afforded me this signal testimony of his presence the Ark of his Covenant I am obliged to endeavour my utmost to fit and qualifie my self for so great mercies and am therefore stedfastly purposed that from the day of his Arks coming into Jerusalem I will with all the wisedom and prudence with which he shall indow me set my self to the most exact performance of my duty and in all things indeavour to approve my self to him ordering all my affairs and actions those especially of my Court and of publick administration so as may best demonstrate the sincerity of my heart and the uprightness of my desires and purposes in his service 3. I will set no wicked thing before mine eyes I hate the work of them that turn aside it shall not cleave to me Paraphrase 3. I will not entertain any one unlawfull design though it should pretend to reason of state or appear to contribute to worldly advantages never so much The least declination from the rules of justice whatsoever the plausible pretence be I will for ever detest and avoid and never permit my self to be thus insnared by the politick maximes of the world as to admit that as prudential which is not exactly consonant to the strictest laws of justice and piety 4. A froward heart shall depart from me I will not know a wicked person Paraphrase 4. He that shall think to obtain my favour or gain admission into my Court or Counsels by being more shrewd or subtle or cunning than other men by being able to direct me to ways of serpentine wisedom shall much fail in his project There is none I shall more solicitously avoid and banish from my secrets or service than such being absolutely bent never to make use of any one such art in all my deliberations 5. Who so privily slandereth his neighbour him will I cut off him that hath an high look and a proud heart will not I suffer Paraphrase 5. Those ways of whispering and detraction by which men are wont to gain confidence and favour and imployment from Princes shall not onely miss of that success with me but be sure to be severely punished whensoever I meet with them As for those whose pride and ambition and insatiable desires of inriching or advancing themselves do put them forward to seek