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
he the way of patience or enduring and calling out on thee and we being in captivity our strength is weakned from or by it or from bearing it by reason of the length of it The Hundred and Third PSALM A Psalm of David Paraphrase The hundred and third Psalm is a solemn acknowledgment of the great and abundant mercies and deliverances of God especially that of pardoning of his sin and not exacting the punishments due to it which must interweave in every mercy or deliverance which is bestowed on sinfull men whose demerits have so much provoked the contrary It was composed by David as 't is thought on a recovery from sickness and is also a prophetick description of the state of Christians under the Gospel 1. Bless the Lord O my soul and all that is within me bless his holy name 2. Bless the Lord O my soul and forget not all his benefits Paraphrase 1 2. When I behold God in himself and his glorious divine attributes but especially in his works of mercy toward me I am obliged with my whole heart and all my most ardent affections of devotion to bless and praise his name for all the mercies and favours which in great bounty he hath afforded me 3. Who forgiveth all thine iniquities who healeth all thy diseases 4. Who redeemeth thy life from destruction who crowneth thee with loving kindness and tender mercies 5. Who satisfieth thy mouth with good things so that thy youth is renewed like the Eagles 6. The Lord executeth righteousness and judgment for all that are oppressed Paraphrase 3 4 5 6. Particularly that for some time having corrected me for my good to bring me to repentance he hath now returned to me in mercy pardoned my sins which most justly deserved this his wrath and withdrawn his punishments from me and not onely rescued me from the greatest dangers hanging over my life out of the bowels of his compassion to his distressed creature but restored me to a perfect health and to a most prosperous condition a confluence of all mercies to surround me and satisfie all my desires and so made my old age like that of the Eagle when she hath moulted the old and comes out furnished and adorned with new young plumes as fresh and flourishing as in youth it ever had been hereby exercising that signal property of his to vindicate the cause of all those that suffer injuries to punish the oppressor and relieve those that are not able to defend themselves 7. He made known his ways unto Moses his acts unto the children of Israel 8. The Lord is mercifull and gracious slow to anger and plenteous in mercy Paraphrase 7 8. Thus did he once proclaim his name to Moses and the Israelites Exod. 34. and therein his glorious nature and the manner of his dealing with men all exactly according to the rules of the most abundant mercy in giving and forgiving and sparing long and never sending out his thunderbolts or destructions till our provocations continued in impenitently extort and force them from him 9. He will not always chide neither will he keep his anger for ever 10. He hath not dealt with us after our sins nor rewarded us according to our iniquities Paraphrase 9 10. And this is God's constant course though he rebuke and express his just displeasure and punish us for our sins yet upon our reformation and serious return to him he takes off his punishing hand again and will not proceed with us according to that measure that our sins might justly expect from him 11. For as the heaven is high above the earth so great is his mercy toward them that fear him Paraphrase 11. On the contrary to them that love and fear and serve him faithfully his mercy is most abundantly poured out as much above the proportion of their services as heaven is above the earth nay infinitely more there being indeed no proportion between them 12. As far as the East is from the West so far hath he removed our transgressions from us Paraphrase 12. And by that mercy of his it is that at this time he hath so perfectly reconciled himself to us and freed us from the punishments due to our sins 13. Like as a father pitieth his children so the Lord pitieth them that fear him Paraphrase 13. And so he constantly will deal with all that sincerely return from their sins to new obedience having the bowels of a father to all such which will never permit him to be wrath with penitents to scourge but rather compassionate that child that reforms that for which the punishment was sent 14. For he knows our frame he remembreth that we are dust Paraphrase 14. For he knows and considers the frailness and fickleness and great infirmities of our lapsed sinfull nature our first original out of the dust of the earth an emblem of our meanness and vileness to which the corruption introduced by Adam's first sin see note on Psal 51.3 and hereditarily derived to us hath added wicked inclinations which oft betray us to actual sin if we do not strictly watch and guard our selves and such is our weakness in this lapst state that the most perfect being not able to keep always upon so diligent and strict a watch do oft slip and fall All which God is graciously pleased to weigh and not to deal in rigour with us to punish us or to cast us out of his favour or withdraw his grace from us for every sin that we commit through this weakness but in all his proceedings with us to make an allowance for such sins as are committed through infirmity sudden surreption continual incursion of temptations c. and for these to afford his mercy in Christ to all that sincerely endeavour his service and do not indulge themselves to any deliberate sin 15. As for man his days are as grass as a flour of the field so he flourisheth 16. For the wind passeth over it and it is gone and the place thereof shall know it no more 17. But the mercy of the Lord is from everlasting to everlasting upon them that fear him and his righteousness unto childrens children 18. To such as keep his covenant to those that remember his commandments to doe them Paraphrase 15 16 17 18. Man is a pitifull weak feeble frail creature fit to be compared with the most short-lived herb or flour which in its height of flourishing is suddenly blasted and destroyed and gone never to return again And herein is the infinite mercy of God toward his servants to be seen that it is much more durable than their lives If they adhere faithfully to him in constant loyalty to his precepts perform their part of the Covenant made with him that of uniform sincere though not of never-sinning obedience his mercies shall continue to them even after death and then what matter is it how short their present life is to their persons in eternal
of Gath the tallest Philistine in the company There is a wide distance betwixt reproaching of present and absent sinners the same that betwixt reproof and backbiting the boldness and courage of a champion and the detractions and whispers of a villain the first is an indication of spirit the second of gall the first that a man dares attempt the loving and saving of his brother when he shall endanger being cursed and hatâ—d for it sacrifice your opinion to your health your kindness to your souls the second is a character of a Sollicitor fee'd on none but Satans errand an Orator to set you a railing but not a trembling one that can write Satyrs on condition they shall do you no good incense but not reform that if it shall be possible for hell to lose by his Sermon will never preach more The one meaneth to transform his Auditory into converts and Saints the other into Broylers and Devils the one hath all the charity the other all the mean malice and treachery in his design And having such a copy before our eyes suppose a man should divert a little to transcribe it and instead of prudence and tempering and reviling of those that are out of our reach reason a while of one branch of justice yea and of the faith of Christ in which 't is possible we may some of us be concern'd and enquire Whether there be not a piece of Turkish Divinity stole out of their Alchoran into our Creed that of Prosperum felix scelus virtus vocatur whether the great laws of Vertue and Vice be not by some Politici taken out of the Ephemerides nothing decreed honest but what we can prognosticate succesful the victa Catoni the liking that cause which the heavens do not smile on is a piece of Philosophical sullenness which we have not yet learn'd of Christ What is this but as Saint Bernard complains in his time that those images had the most hearty adorations performed to them which had most of the gold and gemms about them the God obliged to the Image and the Image to the dress for all the Votaries it met with Have the Romanists marks of the Church so convinc'd us that we must presently forsake a Saviour because we see him in danger of crucifying tear our Gospels and run out with horrour assoon as we come to the 26. of Mat. The multitude with swords and staves for to take him Was the Cause of God worth the charge and pains of killing men formerly and is it not worth the patience and constancy of suffering now Is there any condition in the world so hugely desireable as that of suffering for or with Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold we count them happy that suffer was Gospel in Saint James his days Chap. 5.11 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the state of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead Saints in their countrey of Vision as you know Saint Steven at the minute of his sufferings saw the glory of God and Jesus sitting the state of suffering is a state of bliss I may add a superiour degree of a glorified state a more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dignity above that Orbe that the Angels move in For they for want of Bodies are deprived of the honour of suffering all that they aspire to is but to be our Seconds our Assistants in this combate only Christ and we have the enclosure of that vast preferment And if there be any need to heighten it yet further is there any prize more worthy that masculine valour than that venerable sacred name Jerusalem the Mother of us all that brought us forth unto Christ begot us to all our hope of bliss and now for no other crime but that is a strugling under the pangs and agonies of a bitter combate with the ingratefull'st children under Heaven the Church of England I mean which whosoever hath learning and temper enough to understand knows to be the brightest image of primitive purity the most perfect conjuncture of the most ancient and most holy Faith that for these twelve hundred years any man ever had the honour of defending or suffering for And should the provocations of an ungracious people the not valuing or not walking worthy of the treasures here reserv'd the rude continued iniquities of our holy things tempt God to deliver it up as he did once his Ark to the Philistins his Christ to the Pharisees and the Souldiers the zeal of the one and the fury of the other yet sure this would not be the confuting of what now I say 't would not I must hope be an argument of Gods renouncing that Ark and that Christ which he did not thus deliver The Turks having conquer'd and torn out of the Christians hands the places of the Birth and passion of Christ did after this way of Logick infer that God had judg'd the cause for Mahomet against Christ and Trajan could ask the primitive Martyr Ignatius Et nos non tibi videmur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Have not we as much of God in us as you who prosper by the help of our deities against our enemies Let me purloin or borrow this heathen piece out of your hands and I shall be able to give you an antienter piece in exchange for it a thorough Christian Resolution of abiding by God of approving our selves to Heaven and to our own breasts whatsoever it costs us of venturing the Ermins fate the very Hunters hand rather than foul her body the pati mori posse the passive as well as the active courage which will bear us up through all difficulties bring us days of refreshment here or else provide us anthems in the midst of flames a paradise of comfort here and of joyes hereafter and let this serve for the exemplifying the point in hand the fitness of our Apostles discourse to Felix's state I might do it again by telling you of the dreadful majesty that dwells in this house the designation of it to be a house of Prayer to all people a place of crying mightily to the Lord at such times as these should I let loose a whole hour on this theme in this place 't would be but too perfect a parallel of Saint Pauls discourse of chastity before Felix which in any reason ought to set many of my Auditors a trembling but it seems we have not yet sufferings enough to do so and there is one particular behind that will rescue you from this uneasie subject the manner of Saint Pauls handling this theme by way of reasoning And when he reasoned c. The importance of this reasoning I shall but name to you which I conceive to be 1. The proposing to a very Heathens consideration the equity and reasonableness that there should be a judgment to come to recompence the unjust and incontinent person And 2. the charging home to each sinners heart the extream unreasonableness that for so poor advantages as
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
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
PSALM TO the chief Musitian a Psalm of David Paraphrase The Twentieth Psalm is a form of Prayer to be used by the congregation for their Prince in all times of danger that God will protect and assist him It was indited by David himself and committed to the Prefect of his Musick to be used as occasion required 1. The Lord hear thee in the day of trouble the Name of the God of Jacob defend thee Paraphrase 1. Whensoever any distress or danger befalls the King we beseech the Lord of heaven to interpose his hand for him to hearken to all his petitions and perform them gratiously and by his own almighty power to preserve him safe as in an impregnable tower or fortress 2. Send thee help from the Sanctuary and strengthen thee out of Zion Paraphrase 2. Whatsoever aid or assistance he shall at any time want that holy Majesty that exhibites himself in the ark of the tabernacle which is now placed in Zion and hath promised to grant those prayers which are duly addrest to him there be gratiously pleased from his heavenly throne to send it down to him 3. Remember all thy offerings and accept thy burnt sacrifice Selah Paraphrase 3. Receive and answer all the requests that he hath at any time made to God accept and reward all his oblations of piety as signally as when by fire sent from heaven to consume a sacrifice he evidenceth his acceptation of it 4. Grant thee according to thine own heart and fulfil all thy counsel Paraphrase 4. Whatsoever he doth now want and wish for whatsoever design he hath in his heart to accomplish the Lord of heaven by his power and wisdom gratiously dispose and perform it for him 5. We will rejoyce in thy salvation and in the Name of our God will we set up our banners The Lord fulfil all thy petitions Paraphrase 5. It is thy strength and guidance and prospering hand thou Lord of hosts on which only we depend for success and victory to thee therefore alone will we give the praise of it when either we go out to battel or return with conquest it shall be only in confidence of thy aid and with acknowledgment of thy mercy And therefore now that our King goes out to battel we have nothing to do but to invoke thy assistance that thou wilt be present with him in all his wants prosper him whatsoever he undertakes 6. Now know I that the Lord saveth his anointed he will hear him from his holy heaven with the saving strength of his right hand Paraphrase 6. And of this we are confident that he which hath advanced him to be King over his own people will interpose his hand for his rescue and deliverance the God of heaven is of abundant strength to secure him whatsoever the distress be and he will certainly do it as illustriously as if by his own right hand from heaven his holy seat of mansion he should reach out deliverance to him 7. Some trust in chariots and some in horses but we will remember the Name of the Lord our God Paraphrase 7. Let others talk of their military preparations that they have so many chariots and horses are so strongly provided for the approach of their enemies and therein place their confidence that is not our method but only to make claim of Gods protection that through him we go out to battel and on him depend for the victory and on no strength or preparations of our own 8. They are brought down and fallen but we are risen and stand upright Paraphrase 8. And as they that thus go out talking of their own strength are sure to miscarry by that confidence so shall not we fail of victory through this far surer dependance the strength of our God of Heaven 9. Save Lord let the King hear us when we call Paraphrase 9. O Lord of Heaven preserve and deliver the King out of all his streights and let all the congregation resound Amen confidently beseech God to grant this their devout petition which they believe to be most acceptable to him their duty to offer and such as he will not fail to grant their importunate and fervent prayers Annotations on Psalm XX. V. 3. Accept The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies pinguis fuit was fat or was made fat and so 't is rendred here by the LXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let thy holocaust be made fat i. e. as fat and good sacrifices are wont to be accepted so the Latine pingue fiat But the word hath yet a farther notion for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ashes Lev. 1.16 Jer. 31.40 and from thence the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incineravit to turn to ashes which for God to do to a sacrifice to send fire from heaven and burn it to ashes 1 Kings 18.38 is a sure token of his accepting the sacrifice and him that offers it as there he did Elijah and accordingly in Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the notion of receiving or accepting as is to be seen in Alkamus And thus I suppose it is taken in this place the Lord consume to ashes thy burnt offerings in token of accepting them Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remembring in the beginning of the verse being as here applied to sacrifices is taken in a peculiar notion so as to include acceptance V. 5. Set up our banners The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is questionless from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lift up a banner so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and this as a token of military courage going out alacriously to battel Thus the Chaldee renders it we will display our banners but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shall be magnified and so the Latine Syriack Arabick and Aethiopick This is generally thought to proceed from their mis-reading the word inverting or transposing the letters and reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magnus fuit was great But it may also well be that they thus thought fit to paraphrase the word in the true reading for so displaying or setting up of banners is a mode of triumph and military magnificence and so seems to be used here V. 7. Trust It is not certain what the verb is that is to be supplied in the former part of this v. 7. That there is an ellipsis is manifest yet none of the antient interpreters have supplied it but read just as the Hebrew doth some in chariots and some in horses but we Our English as being directed by the sense putteth in trust some trust in chariots But the surest way will be to let the beginning of the verse depend on that verb which follows in the end of it for so certainly it lies some do recount or make mention of their preparations for the war their chariots or horses how strong or well provided they are in these but we will recount the name of the Lord as depending only
in the greatest distresses the lowest depression of sadness the most palpable darkness of despair yet am I chearfully resolved not to be discouraged therewith or to apprehend 't will make me miserable being confident of the continuance of this special guard about me and that as a shepherd still thou wilt keep me from straying from thee and protect me from all dangers 5. Thou preparest a table before me in the presence of mine enemies thou anointest my head with oyle my cup runneth over Paraphrase 5. Nay more thou givest me that treatment of the most indulgent possessor 2 Sam. 12.3 that admitted his beloved lamb unto his table to eate of his bread and drink of his cup with him thou ommittest no expression of respect and tender love to me By this means thou providest all plenty for me maugre the malice of my enemies who grieve to see the riches of thy bounty to me and care over me Thou entertainest me with wine and oyle in the most festival manner affordest me not only in a sufficient but in a most plentiful degree all things that are for the advantage as well as support both of my body and soul 6. Surely goodness and mercy shall follow me all the dayes of my life and I †will dwell in the house of the Lord for ever Paraphrase 6. And I cannot doubt but this bounty and super-abundant mercy of thine shall continue to me all my dayes and for my return to thee I shall most diligently frequent the publick Assembly of thy saints and servants wheresoever the Ark is placed and there bless and praise thy name and address my prayers to thee as long as I live And this is a farther addition to the felicities of my life that thou wilt afford me this honourable and glorious way of inhabiting in thy sanctuary and most amicably conversing with thee Or to crown all this thou shalt enfold me at last in that best of sheep-coats that place of equal purity and safety where no unclean or ravenous beast can come there shall I rest and there abide for ever Annotations on Psal XXIII V. 5. Runneth over The LXXII for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exuberant read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inebriating but this is their ordinary use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for drinking liberally not being intoxicated or drunk The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies moist watered and watering being a means of making ground fertile plentiful exuberant and so is fitly applied to the festival cup here But to this the LXXII add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latine quam praeclarus est how excellent is it This they do by taking the beginning of the next verse and adding it to the end of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they therefore render how good But that belongs to the consequent words and so is rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but goodness or benignity and so the Syriack and the Arabick who yet finding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the version of the LXXII render that there inebriating as pure wine accounting that the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 best the wine which hath no dash of water being such In this place the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy cup and from them the Arabick and Aethiopick but the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my cup and so the Chaldee and Syriack and Latine and St. Hierome in his Epistle to Sunia and Fretella saith that in the edition of the LXXII it was my cup and that thy cup was an error of the Scribes V. 6. Dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the interlinear regularly renders I shall return from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is commonly taken in that sense is by all the antient Interpreters rendred I shall dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXXII and so in the rest from a second notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inhabit in which we have it Jer. 42.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We render it if ye shall still abide and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if by dwelling ye shall dwell and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if ye shall surely abide and the Arabick if ye shall remain firm and the Latine si quiescentes permanseritis if ye shall abide quiet and so the Syriack also Thus 2 Sam. 19.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his abiding the Chaldee again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his dwelling at Mahanaim And that thus it was taken here is much more probable from their general consent than that they read as some imagine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it being ordinary for words of so near alliance as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to return and I may add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rest to change significations the one with the other and so to signifie the same thing especially when 't is remembred that he that is returned to a place is supposed to abide for some time and so to inhabit there The Twenty Fourth PSALM A Psalm of David Paraphrase The Twenty fourth Psalm composed by David on occasion of bringing the Ark into Sion is a declaration of Gods dominion over this world his providential presence in every part of it but his special presence in the place assigned for his worship the Ark of the Covenant which is therefore joyfully to be received into Sion and entertain'd by all Israel being moreover a signal emblem of Christ's ascension into heaven 1. The earth is the Lords and the fulness thereof the world and they that dwell therein 2. For he hath founded it upon the seas and established it upon the floods Paraphrase 1 2. This whole lower orbe of ours and not only the heaven where he is said to dwell is the Lords by all right of creation and providence and preservation and so are all the sorts of creatures and every particular with which he hath replenisht it the Universe and all the inhabitants thereof produced at first continued since and every minute preserved by him for were it not so this globe whereon we dwell would suddenly be overwhelmed and covered with waters For thus the order of nature would direct and thus we find in the beginning of the creation that next under the aire were the waters encompassing the whole surface of the earth Gen. 1.7 till God reformed this course made such cavities in the earth as should receive the water into them and such banks as should bound and keep it in and such a law as should bridle this vast Ocean that it should not break forth Gen. 1.9 and so now by his providence the water is beneath the earth and yet the earth stands firm on that fluid body as upon the most solid foundation which is a
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
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
discovering or searching out as it is in Kamus the great Arabick Dictionary V. 12. Mischievous From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit comes the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an evil event calamity mischief so Psal 41.3 the pestilence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hurts we rightly render the noisome or noxious pestilence So Mic. 7.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mischief of his soul and so most probably Prov. 10.3 God will overthrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mischief of the wicked and Prov. 17.4 applyed as here to the tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we rightly render it a naughty tongue Now because falseness and deceit and lying is generally the means by which the tongue is enabled to hurt therefore the Chaldee here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lye and so the Syriack also and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity by which they frequently signifie falshood also But the more general notion of it for any kind of evil or mischief seems most proper for it in this place that of deceits following in this verse V. 18. Be sorry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies indeed sorrow but that for the future and that is all one with fear or solicitude so Jer. 17.8 shall not be careful in the time of dearth Jer. 42.16 speaking of the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye feared Jer. 49.23 on the sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render sorrow it is fear or sollicitude to express the faintheartedness precedent so 1 Sam. 9.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and take thought i. e. be afraid for us And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be afraid of my sin sollicitous concerning it lest it bring mischief upon me as it justly may The Thirty Ninth PSALM TO the chief Musitian even to Jeduthun a Psalm of David Paraphrase The Thirty ninth Psalm composed on the same occasion as the 37th and 73d viz. on the scandal David took at the prosperity of wicked men whilst he was himself in misery hath also a mixture of contemplation of the vanity of all worldly things as a motive to repress all impatience in whatsoever adversity It was composed by David and committed to Jeduthun a skilful Musitian 1 Chr. 16.41 42. and the Prefect of his Musick 1. I said I will take heed to my wayes that I sin not with my tongue I will keep my mouth with a bridle while the wicked is before me Paraphrase 1. I have stedfastly resolved to keep a very strict guard over my self especially over my tongue that part of me which meets with most frequent provocations at this time when mine adversaries ungodly and wicked men are so successful and prosperous in their wickedness that I have need of all care and resolution to keep me from breaking out into some intemperate passionate speeches as oft as I see or consider them 2. I was dumb with silence I held my peace even from good and my sorrow was stirred Paraphrase 2. My purpose therefore was in the presence of these or when my thoughts or other discourse were on them to keep perfect silence neither to use words to vindicate mine own innocence nor to blame or reprove mine adversaries But whilst I thus restreined my tongue I could not repress my sorrow that was rather increased by this method 3. While I was musing the fire burned then spake I with my tongue Paraphrase 3. And being so it grew by degrees to such an heat and flame that it required some vent toward heaven though I restrained my tongue from all anger and impatience toward men yet there was no reason I should repress it from making my mone to God To him therefore in all humility I thus address my self 4. Lord make me to know mine end and the measure of my days what it is that I may know how frail I am Paraphrase 4. Lord if it be thy sacred will that I should be cut off by mine enemies that I should not long live to discharge that office to which thou hast called me if my sins which justly might provoke thee to this have called forth this decree against me as one unfit to be farther imployed or honoured or own'd by thee then be thou pleased some way to reveal this part of thy will unto me that I may know what to expect and accordingly which way to turn and prepare my self 5. Behold thou hast made my days as an hand-breadth and mine age is nothing before thee verily every man at his best estate is altogether vanity· Paraphrase 5. I know right well that my life is very short a meer nothing being compared with thine eternity and this is common to me with all other men for there is not a man living in the world who is not as frail and mortal and almost as short-liv'd as any the meanest creature Man is the compendium of this lower world and so there is no degree of frailty and brittleness and fadingness in any creature which is not to be found in man also 6. Surely every man walketh in a vain shew surely they are disquieted in vain he heapeth up riches and knoweth not who shall gather them Paraphrase 6. Our life is but a picture or image shadow or dream of life it vanisheth in a trice and when we are gone we have no power of what we leave behind us all the fruits riches honours or whatsoever else is most desirable on earth must suddenly be parted with and we know not who shall possess them after us and so this is an evidence of the perfect vanity of them all a proof that they are not worth the least value if we have them or the least pains to acquire them and yet we silly and vain creatures carke and labour and turmoile to get together these transitory fraile nothings as if they would continue to us to all eternity and had some solid durable enjoyment and satisfaction in them 7. And now Lord what wait I for my hope is in thee Paraphrase 7. There is nothing therefore upon the earth even a Kingdom that is worth the patience of expecting or the sollicitude of averting the dangers of losing it One thinng onely there is in the world fit to be matter of a sober mans ambition or hope the favour of God and the glorifying him in that condition whatsoever it is that he in mercy shall choose for us 8. Deliver me from all my transgressions make me not the reproach of the foolish Paraphrase 8. For these therefore I make my humblest requests to thee that thou wilt pardon my many horrible breaches of thy law and free me from those punishments which are due to me for them and not suffer wicked men that are my deadly enemies to prosper lest they at once triumph over me and piety and reproach the relying and depending on thee as the greatest folly for this will turn to the dishonour of thee and thy service 9. I
and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call But the literal notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is certainly that of calling and that is retained by the Chaldee and Syriack and the LXXII and the rest of the antient interpreters and the expression is poetical their meeting together is as it were calling to and answering one the other And thus we know it was in the deluge to which this probably refers Gen. 7.11 the same day were all the fountains of the great deep broken up and the windows or floodgates of heaven were opened This their breaking out at the same time from both places from above and from below seems to be the fullest meaning of the abysse calling to and answering one the other And that which is supposed to begin and so to call the other is the Superior that from the clouds so saith the Chaldee and this calling is by means of the water-spouts so the clouds are poetically styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy i. e. Gods spouts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pipe or spout from whence is Assinarus the name of a river in Thucydides l. 7. descending from a steep place in a deep channel The LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy cataracts pouring down of waters from a much higher place to a low from the top of an hill or house that as when it rains apace that which falls on the top of the house being conveighed thence by spouts domatum fistulas St. Jerome calls them comes pouring down upon the ground and makes a great noise in falling so Kimchi explains it as the water from the house top flows down by the pipe and causeth a great sound by its descent and much increases the flood of water that was below so God pouring out rain from the clouds as by those spouts from the top of the house first makes a great noise then much increases the water which was formerly below and makes the springs and brooks to rise as it were in answer to this voice of the clouds which by this means call upon them and rouse them up This makes it necessary to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the voice of the water-spouts as the instrument by which the superiour abyss calls to the inferior as one calls or signifies his pleasure or summons another by a pipe 'T is true the fountains in the earth the meatus by which the waters pass into the sea are by the Targum Eccles 1.7 styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the water-pipes of the abyss and that may seem to determine the phrase here to these inferiour waters But 't is as sure that any other course of waters may be so called also and so this opening of the windows of heaven the cataracts from the clouds that superior abyss as here the Chaldee understands it And this is a most poetical expression of miseries flowing in one upon another some from God and some from men Gods punishments for sin inviting as it were and calling out the infernal spirits and the malice of men here below which seeing God displeased and so being permitted by him to be executioners of his wrath break out violently upon him And the same is farther exprest by the two words in the remainder of the verse All 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy collisions or fractures from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to break i. e. all the effects of thy displeasure which come like waves of the Sea raising themselves and then breaking and pouring out upon me This the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in the notion of that word which the vulgar understand it in when they render it excelsa tua thy high things but as that word oft signifies wavering and being driven uncertainly see note on Luk. 12. a and those we know are compared to the waves of the sea driven by the winds and tost Jam. 1.6 The Syriack render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy tempests from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to break and so also the Arabick thy tempests The other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best rendred by billows from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to roll or tumble together in an heap as the sea doth its billows and so the LXXII express the meaning by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie these To this the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following will be most fitly annext All thy collisions and rollings on me And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will stand by it self and the best rendred passed by or over without doing me any harme at all So Psal 48.4 The Kings of the earth were assembled they passed by together without any hostile attempt as farther appears there v. 5. they were troubled and hasted away And thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most frequently rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passing over or by And then the following verse In the day commanded the Lord his benignity connects very perfectly with it as the account why the collisions and rollings on him the sea foaming and making a noise did yet passe over and not drown or hurt him viz. because God day and night continually protected him V. 8. The Lord For the understanding of this v. 8. and connecting it with the antecedents and consequents the frequent observation of the future tense being used for the praeter will be most usefull and indeed perfectly necessary For the former verse being in the first part of it a sad description of his miserable estate and the effects of Gods displeasure toward him and the latter part of it as hath been shewed a thankfull acknowledgement of his deliverance from all the mischievous effects of it this v. 8. will be a fuller declaration of this mercy of God to whom only the deliverance was due In the day commanded the Lord Not The Lord will command his loving kindness but more fitly and literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the day time commanded the Lord his loving kindness i. e. God was thus pleased to deal with me all the day long to send out so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to dispense to conferre benefits and mercies on me and in the night his song was with me every day I received and every night I made acknowledgment of his mercies to me and my prayer to the God of my life i. e. I still lookt upon God as one that favoured me and constantly preserved me and poured his benefits upon me and so prayed to him with all joy and cheerfulness and alacrity and as it follows v. 9. I will say unto God My rock why hast thou forgotten me And this seems to be the clearest meaning of this place though the learned Castellio having rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obruunt overwhelm v. 7. hath accordingly affixt another interpretation to these verses solebat Jova c. Nunc mihi God was wont to conferre his benefits in the day time c. Now I must thus make my complaint unto my God
any reason to make the former word to be in the genitive case nor is there any ו conjunction between them and the Chaldee that alone differs from the LXXII yet read it in this other form from whom is the joy of or God my exceeding joy If this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not accepted it may then be as our English margine hath it God the gladness of my joy i. e. he that is the great author of all the joy I have But if it may here be taken in the notion of the other contrary passion or commotion that of sorrow then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be he that maketh glad my sorrow or turneth my commotions into joy V. 4. The harps Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may here be observed that being among the Graecians used in sadness only and so defined by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a musical instrument a mournful harp and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mourn and wail and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wailing and mournful 't is yet among the Hebrews generally a cheerful joyful musick so Gen. 31.17 and 2 Chron. 10.28 Job 21.12 and 30.13 and frequently in these Psalms see Psal 33.2.71.22.81.3.92.4.137.2.149.3 Isai 5.12.24.8 Ezek. 26.13 and 1 Mac. 3.5 The Forty Fourth PSALM TO the chief Musitian for the sons of Corah Maschil Paraphrase The forty fourth Psalm is a description of the several conditions and states of the Jewish Church and therein a commemoration of Gods former mercies as a ground of confidence in and prayer to him for deliverance out of present dangers and was composed in some time of general oppression by foreign enemies v. 11 12. and committed to the Prefect of the Musick to be sung by the posterity of Corah see Psal 42.1 to the tune called Maschil see note on Psal 32. a. 1. We have heard with our ears O Lord our fathers have told us what work thou didst in their days in the times of old 2. How thou didst drive out the heathen with thy hand and plantedst them how thou didst afflict the people and cast them out Paraphrase 1 2. Thy doings in former ages O Lord are famously spoken of and delivered down to us from father to son How thou by thy power didst eject the Canaanites c. and in their stead didst place thine own people of Israel having first brought them out of Egypt rescued them from the hands of those heathen tyrants smiting with ten several plagues the Egyptians that kept them in bondage 3. For they gat not their land in possession by their own sword neither did their own arm save them but thy right hand and thine arm and the light of thy countenance because thou hadst a favour unto them Paraphrase 3. A special work of thine this for 't was not any prowess of arms or opposition of greater strength that got the children of Israel the victories which they obtained over these nations or possest them of their land but the signal interposition of thy power shining and shewing forth it self visibly in that whole action an effect and a testimony of thy special favour to them which thus performed what thou hadst promised of giving them this fruitful land to be injoyed by them 4. Thou art my King O God command deliverance for Jacob. Paraphrase 4. Thou therefore that hast thus magnified thy power and mercy in delivering this people of thine art in all reason to be adored by us as our God and supreme Conducter to whom alone I am to make my address at this time for the deliverances which thou hast promised to give and hast constantly afforded to thy people 5. Through thee will we push down our enemies through thy name will we tread them under that rise up against us Paraphrase 5. From thee must all our victories come thou must furnish us with our offensive arms such thou hast given to the beasts of the field horns to the bull c. And thy presence and conduct must supply to us our natural want of these And if thou be thus present with us we shall certainly be as succesful as the most mighty of those creatures over the weakest assailant As they first gore and wound them with their horns and then trample them under their feet so shall we deal with our stoutest enemies 6. For I will not trust my in bow neither shall my sword save me Paraphrase 6. As for artillery and provisions of war we use them without any trust or relyance on them either to secure our selves or hurt others 7. But thou hast saved us from our enemies and hast put them to shame that hated us Paraphrase 7. 'T is thy strength only and mercy to us that hath wrought all our good successes delivered us and discomfited our enemies and accordingly in that alone all our confidence is reposed 8. In God we boast all the day long and praise thy name for ever Selah Paraphrase 8. All our victories have been hitherto due to thee from thee we have received them and to thee we have given all the praise of them and consequently for the future we have none else to rely on none to acknowledge for our defender and reliever but thee 9. But thou hast cast us off and put us to shame and goest not forth with our armies Paraphrase 9. But alas our sins have provoked and removed thee from us thou hast suffered us to be worsted by our enemies and hast not of late shewn forth thy majesty for our aid and succour 10. Thou makest us to turn back from our enemies and they which hate us spoil for themselves Paraphrase 10. Thou sufferest us to be put to flight and chased by our enemies and consequently to be despoiled and pillaged by them 11. Thou hast given us like sheep appointed for meat and hast scattered us among the heathen Paraphrase 11. Thou hast permitted many of us to be slaughtered like sheep see v. 22. such as are killed by the butcher not the priest for the shambles to be freely used as men please not for the altar to which those that are set apart cannot be rudely handled without violation of religion And as sheep again being worried by the Wolf are driven from the flock and scattered upon the mountains so are our armies destroyed and routed 12. Thou sellest thy people for nought and doest not increase thy wealth by their price Paraphrase 12. We are alas cast away by God as the worst kind of slaves which are not thought worthy to have any price demanded for them by their masters sadly handled without the comfort of bringing in any honour to God by our calamities Thy Church among us is defaced and no other people taken in in stead of us by whom thy Name may be glorified 13. Thou makest us a reproach to our neighbours a scorn and a derision to them that are round about us 14. Thou makest us a
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
of promise to me and all thy rich mercies I will in the solemnest manner exalt and praise thy Name O thou great and only God of heaven who hast revealed thy self to thy people 23. My lips shall greatly rejoyce when I sing unto thee and my soul which thou hast redeemed Paraphrase 23. And this shall be to me the joyfullest imployment in the world joy to my tongue that is above measure honoured by being the instrument of thy praises and joy to my very life which hath been rescued by thee from such present dangers 24. My tongue also shall talk of thy righteousness all the day long for they are confounded for they are brought unto shame that seek my hurt Paraphrase 24. And therefore being the pleasantest it shall also be the most constant imployment of my life to depraedicate thy mercy and performance of all thy gratious promises who hast secured me and disappointed and frustrated all mine enemies Annotations on Psalm LXXI V. 15. The numbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numeravit regularly signifies numbers and so the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the numbers of them and Symmachus accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know not how to number The LXXII now read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know not tradings negotiationes saith the Roman Psaltery But the Latine reading literaturam makes it more probable that the more antient reading of the LXXII was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack retein the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the numbers thereof and is not so well rendred by the Latine Scripturam The elegancy is here observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my mouth shall number or recount thy righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though I know not the number of them they being so numerous that 't is not possible to count them V. 16. I will go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go or go in signifies among many other things the administration of any publick office See Numb 27.16 17. where to go out and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go in before them is to govern the people and so oft elsewhere and so also of more private actions Deut. 28.6 Thou shalt be blest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy going out i. e. in all thy undertakings And thus without the addition of going out it is here used for any action of his life V. 21. Comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conversus fuit doth regularly signifie shalt return so all the antient Interpreters seem to understand it and not in the notion of circuivit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast returned and comforted say the LXXII and so the Latine reversus the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to return The Seventy Second PSALM A Psalm for Solomon Paraphrase The seventy second Psalm was composed in contemplation of Solomons succeeding David in the throne and the happy days of his reign and under that type looks forward to the days of the Messias as the Jews themselves apply it see note c. 1. Give the King thy judgments O God and thy righteousness unto the Kings son Paraphrase 1. O Lord I beseech thee to pour out upon Solomon my son who is to succeed me in the throne all the royal virtues and skill in government according to the rule which thou hast prescribed to Kings and all manner of justice and goodness in the admiration of so sublime an office 2. He shall judge thy people with righteousness and thy poor with judgment Paraphrase 2. That so he may manage this power with all indifferency and impartially relieve all that make their appeals to his tribunal 3. The mountains shall bring peace unto the people and the little hills by righteousness Paraphrase 3. And both the higher and lower Judicatures move so regularly that the whole Kingdom may be governed peaceably and justly 4. He shall judge the poor of the people he shall save the children of the needy and break in pieces the oppressor Paraphrase 4. And all innocent persons receive the benefit of his patronage and protection and all injurious invaders of others rights be severely punished by him 5. They shall fear thee as long as the Sun and Moon indure throughout all generations Paraphrase 5. Then shall his government be famed and his wisdom and happy administration be lookt on with continual reverence by all posterities and therein be a type of the Kingdom of the Messias who shall descend from him and set up his throne in mens hearts when the Jewish Kingdom shall determine and be adored and worshipped at set hours constantly every day throughout all ages 6. He shall come down like rain upon the mowed grass as showers that water the earth Paraphrase 6. Then shall he be an instrument under God of refreshment and incouragement and growth to all virtue and so shall the Messias in a most eminent manner 7. In his days shall the righteous flourish and abundance of peace so long as the Moon endureth Paraphrase 7. And as long as he reigns the nation shall be managed with all justice and peaceableness and prosperity and from him shall the Messiah arise in the time appointed by God and settle and establish a Church which shall never utterly perish till the end of the world 8. He shall have dominion also from sea to sea and from the river unto the ends of the earth Paraphrase 8. The whole Jewish nation the Kingdom of Israel and Judah both shall remain under his subjection as long as he lives see note on Psal 11. f. and so shall the bordering nations also the Philistims and Moab 〈◊〉 and Idumâ—ans and Syrians c. As for the Messias of whom he is the most eminent type he shall begin his spiritual Kingdom in Judaea and propagate it over all the world 9. They that dwell in the wilderness shall bow before him and his enemies shall lick the dust Paraphrase 9. And others more remote shall do him homage and those that oppose and make war against him shall be subdued and destroyed And so in the days of the Messias the heathen nations shall submit to the faith of Christ and they that obstinately oppose it shall be destroyed 10. The Kings of Tarshish and of the Isles shall bring presents the Kings of Sheba and Seba shall offer gifts Paraphrase 10. And many Princes from the remotest parts of the world see note on Psal 48.6 shall send tokens of their respect and reverence to him see note c. and 1 King 10.1 Matth. 12.42 And so in like manner the Gentile nations shall receive the faith of Christ and as a praesignification thereof the Magi Mat. 2. shall bring him presents as soon as he is born 11. Yea all Kings shall fall down before him all nations shall serve him Paraphrase 11. And in suâ— the generality of the
〈◊〉 〈◊〉 〈◊〉 the wrath of man in the beginning of the verse Mans wrath is the violence and rage and blasphemy of the oppressor upon the meek or poor man foregoing This begins goes foremost in provoking God and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remnant or second part of wrath is still behind for God and with that he girds himself i. e. sets himself out illustriously and dreadfully as with an ornament and as with an hostile preparation in the eyes of men And so in this sense also it is agreeable to the context The wrath of man Rabshake's railings and blasphemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall confess or praise thee as being brought down by God and signally refuted by him for then after so eminent a vindication of Gods honour his opposition and reproaches did but illustrate that glory which he endeavoured to ecclips and become a kind of confession to him One of the Targums read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall convert and confess to thy name and praise thee in reference to other men that look on and admire and give honour to God who thus seasonably interposes and girds on the remainder of wrath comes in opportunely to rescue the oppressed and execute judgment on the oppressor And so in either sense the parts of this verse are perfectly answerable the one to the other To this latter rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee inclines us paraphrasing it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast girded on or prepared or made ready the remainder of fury meaning Gods fury for the destroying of the nations And so the Interlinear residuum irarum accinges thou shalt gird on thee the residue of wraths and Castellio exuberantibus furoribus decoraris thou art adorned with exuberant furies in the notion of an ornament or festival garment to which also if the LXXII refer by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remnant of wrath shall celebrate to thee a feast it will be hard to guess what they meant by it This the Latine render from them reliquiae cogitationis diem festum agent tibi the relicks of thought so interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall keep an holy-day to thee V. 12. Cut off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit seems here to denote the proud and cruel and fastuous spirit of oppressing Nimrods such Senacherib was lifted up with the successes of their impiety so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall repress the grossness or elation or pride of the spirit of the great ones so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same phrase by which they paraphrase the pride of the countenance Psal 10.4 And Gods cutting it off bringing it low so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minuit signifies is his not only repressing and not permitting it to proceed farther but his inflicting severe punishments upon it cutting off the tyrant in his bloody pursuits as it fared with Senacherib see note d. The LXXII as we now read it having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking away the spirits of Princes may be thought by spirits to signifie no more than their lives but the Latine reading spiritum in the singular and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit shew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the right reading and then nothing hinders but that they might take it in this sense for pride and elation of spirit which as it may be taken away by other means of humbling beside that of death so it is then surely subdued and brought low when it brings destruction on him in whom it is Abu Walid here renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall exalt and hinder the enemies from them and so Kimchi in his Roots shall exalt them and strengthen them But withall he saith it may be interpreted shall cut off or bring low the radical signification being as he resolves the notion of hindering keeping in or restraining The Seventy Seventh Psalm TO the chief Musitian to Jeduthun a Psalm of Asaph Paraphrase The seventy seventh Psalm is a pious resolution of affiance in and prayer to God in all the miseries that befall us in this life by way of dialogue between diffidence and a well-grounded hope and faith It seems to have been composed by Asaph in reference to the captivity and committed to the Praefect of Musick to be sung to those instruments in which Jeduthun and his posterity were imployed 1. I cried unto God with my voice even unto God with my voice and he gave ear unto me Paraphrase 1. My distresses were great and I had none but God to fly to to him therefore I addrest my request importunately and he was pleased to relieve me out of them 2. In the day of my trouble I sought the Lord my sore ran in the night and ceased not my soul refused to be comforted Paraphrase 2. When any affliction came this was my constant practice never to give over praying never to take any repose by diverting from that imployment 3. I remembred God and was troubled I complained and my spirit was overwhelmed Selah Paraphrase 3. But betaking me to God and with all importunity making my requests to sound in his ears I prayed with all the ardency and devotion and affection of my spirit 4. Thou holdest mine eyes waking I am so troubled that I cannot speak Paraphrase 4. When I am in the night on my bed thou O Lord seest how I am imployed every minute of it when any matter of trouble seiseth on me I betake my self to this kind of silent meditation 5. I have considered the days of old the years of antient times Paraphrase 5. I recount all the eminent passages of thy providence toward this nation of ours beginning from the first foundation of it 6. I call to remembrance my song in the night I commune with mine own heart and my spirit made diligent search Paraphrase 6. And thus I think over my own composures in the solitudes of the night conversing silently with my self in this form of dialogue betwixt me and my own spirit And first my spirit or mind asks the question in this or the like form reflecting on the distresses that are now upon us 7. Will the Lord cast off for ever and will he be favourable no more Paraphrase 7. God is displeased and chastiseth us severely as if he would never be attoned 8. Is his mercy clean gone for ever Doth his promise fail for evermore 9. Hath God forgotten to be gracious Hath he in anger shut up his tender mercies Selah Paraphrase 8 9. His mercies and his promises gave us ground of hope and will he never remember these Is he finally resolved never again to turn to us in mercy 10. And I said this is my infirmity but I will remember the years of the right hand of the most High Paraphrase 10. The continuance and
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the company stood about waiting and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the women came after or answered in their mourning this wailing bearing then proportion with the Musick which was after used in their Funerals See note on Matth. 9. h. And although the Hebrew Musick be not much known or discernible to us of these times yet perhaps some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken notice of in this Psalm by which to judge of that which now we speak of their alternation or answering For this Psalm seems to be composed of two parts the one reaching to v. 9. the other beginning at v. 9. and continued to the end of the Psalm and the several parts of each of these very agreeable and answering the one to the other Thus when v. 1. the first part begins O Lord God I have cried night and day before thee the second answers vers 9. in the very same scheme Lord I have called daily upon thee I have stretched out my hands unto thee When v. 3. we read For my soul my life draweth nigh unto the grave The tenth bears proportion Wilt thou shew wonders to the dead Shall the dead arise and praise thee Again v. 6. Thou hast laid me in the lowest pit in the darkness in the deeps And then v. 11. Shall thy loving kindness be shewed in the grave or thy faithfulness in destruction So when v. 7. Thy wrath lieth hard upon me and thou hast afflicted me with all thy waves The answer is in the 14 15 16 v. Lord Why castest thou off my soul why hidest thou thy face from me I am afflicted and ready to die from my youth up while I suffer thy terrors I am distracted Thy fierce wrath Lastly as v. 8. Thou hast put away my acquaintance far from me So v. 18. Lover and friend hast thou put far from me and mine acquaintance In each of these the analogy is so very discernible in respect of the matter that we may not unreasonably resolve that the alternation here was not betwixt the first and second verses and so on betwixt the third and fourth but betwixt the first and second part and the several lesser partitions of the one and other As when among us a tune is made up of many lines or measures and when that is done it begins again and is again completed in the same number of lines or feet and one of these is performed by vocal and the other to the very same tune by instrumental Musick And this seems to be the scheme or sort of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for answering or alternation in this place The Jewish Arab renders it A Psalm with which the waiters of the Sons of Korah praised God by playing on the Tabrets and answering with understanding so they render Maschil Heman the Ezrahite answering them And he explains it in a note that this Psalm David delivered to the sons of Korah and the sons of Heman therewith to praise God commanding the sons of Korah to play on the instruments and the sons of Heman to answer them with their voices Tit. Ezrahite Of Heman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ezrahite we have mention 1 King 4.31 as of a very eminent person famous for learning he and his three brothers Ethan and Chalcol and Darda for to set out the wisdom of Solomon not only above the Orientals and Aegyptians v. 30. but even above all men v. 31. â—t is added he was wiser than Ethan the Ezrahite and Heman and Chalcol and Darda the sons of Mahol Who these four learned men were appears 1 Chron. 2.6 where Zerah the son of Judah by Tamar is recorded to have five sons Zimri and Ethan and Heman and Chalcol and Dara for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dara some copies of the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dardaa Hence appears the reason of their name Ezrahite both there and here and in the title of Psal 89. because they were the sons of Zerah so the Chaldee interprets it in their rendring 1 King 4.31 he was wiser than all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than Ethan the son of Zerah And whereas it is said in that place 1 King 4.31 that they were the sons of Mahol it must be resolved that Mahol was the name of a woman Zerah's wife whose wisdom transfused to her children seems to be the cause that in a comparison of wisdom her name is set down and not her husbands though in that other place 1 Chron. 2. his name is set down and not hers and so likewise in their being called Ezrahites from Zerah their father Now that this Heman the grandchild of Judah and Ethan his brother both antienter than Moses were the authors of this and the next Psalm inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or of Heman and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or of Ethan as other Psalms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or of David a signification of his being the Author will not be very reasonable to define there being in the next Psalm inscribed to Ethan such express mentions of David and Gods oath to him v. 3.19 20 35. of Gods judgments on the Aegyptians v. 10. and of all other things of a date much later than the age of Judah's grandchild that it is not probable that they should be so expresly Prophesied of by one which is not taken notice of in Scripture as a Prophet when neither Moses nor any other of the Patriarchs had foretold these or any other such things so expresly Whether this consideration were it that moved the Chaldee to inscribe Psal 89. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was spoken by the hand of Abraham who came out of the East as thinking this more reasonable to attribute it to that great Patriarch and Prophet than to Ethan I cannot define But that which seems to me most probable is that both this and the next Psalm were written by an unknown author and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maschil of Heman and so likewise Maschil of Ethan are but the names of the tune as of Maschil hath been resolved note on Psal 32. a. to which these two Psalms were set each of those wise men having composed a song known by that name V. 5. Free From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to free is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here free in opposition to servitude manumitted set at liberty The use of this word may more generally be taken from 2 Chron. 26.21 where of Vzziah being a leper 't is said that he dwelt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an house of freedom for he was cut off from the house of the Lord. The meaning is that after the manner of the lepers he was excluded from the Temple and dwelt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee there in some place without Jerusalem which is therefore called the house of freedom because such as were there were exempt from the common
up the right hand of his adversaries thou hast made all his enemies to rejoyce Paraphrase 42. And now their enemies and assailants are as continually prosperous as David himself was wont to be 43. Thou hast also turned the edge of his sword and hast not made him to stand in the battel Paraphrase 43. Their weapons that were for ever victorious by thy forsaking them have quite lost their keenness they that were never accustomed to defeats in their fights are now subdued and unable to make any farther resistance 44. Thou hast made his glory to cease and cast his throne down to the ground Paraphrase 44. The great fame and renown and power which they had among all men is now utterly lost 45. The days of his youth hast thou shortned thou hast covered him with shame Selah Paraphrase 45. Our Princes slain and their people subdued and captivated and contumeliously handled 46. How long Lord wilt thou hide thy self for ever shall thy wrath burn like fire Paraphrase 46. This is a most sad estate and if we be not speedily rescued out of it we shall all be finally destroyed and the people and d seed of David to whom those illustrious promises were made utterly consumed 47. Remember how short my time is hast thou made all men in vain 48. What man is he that liveth and shall not see death shall he deliver his soul from the hand of the grave Selah Paraphrase 47 48. Our age and space of life here is very transient and flitting and is soon and certainly concluded in the grave that inevitable lot of all mankind And in this state of captivity we have little joy or comfort in that life which is afforded us we are born miserable and pass through a succession of miseries here and are shortly scised with death And this is far distant from the purport of that Covenant made with David the benefits of which we it seems by our sins have as to this age of ours utterly forfeited 49. Lord where are thy former loving kindnesses which thou swarest unto David in thy truth Paraphrase 49. O blessed Lord be thou at length pleased to be propitiated to pardon these our provoking sins to remember and resume thy methods of mercy and by what wayes thine own wisdom shall best choose to perform the purport of thy Covenant so long since ratified to David In this thy fidelity is concerned and this we are sure will be made good in the eyes of all O that it might be thy good pleasure to manifest it at this time by the restoring of Davids posterity our Monarchy Temple and People to the former dignity 50. Remember Lord the reproach of thy servants how I do bear in my bosome the reproach of all the mighty people 51. Wherewith thine enemies have reproached O Lord wherewith they have reproached the foot-steps of thine anointed Paraphrase 50 51. Till thou please thus by some means to rescue us we are likely to be the reproach of all the heathen people about us who will now object the evacuation and frustration of our faith and hopes founded on thy promises to David's seed and say by way of derision that our Messias is very long a coming 52. Blessed be the Lord for evermore Amen and Amen Paraphrase 25. But whatever their contumelles or our sufferings are they shall not discourage or take us off from Blessing and Praising thee and steadily relying on thee whatsoever desertion our soul provoking sins have most justly now brought upon us yet upon our reformation thou wilt certainly return in mercy to us and whatsoever interruptions thy promised Mercies may seem to have in respect of our captive Prince and People the present posterity and Kingdom of David yet 't is most certain the Promises made for sending the Messias whose Kingdom and redemption is not of this world but spiritual and eternal the erecting of his Throne in his servants hearts and the redeeming them from Sin and Satan shall in due time be performed in Christ that most illustrious son of David to whom and none else belonged the promise under the oath of God And in this completion of Gods Covenant with David his servant of which all Gods faithful servants shall have their portions we securely and with full confidence acquiesce and all joyn in an ardent and most devout celebration of God's fidelity his constant performance of all his promises and so conclude So be it Lord and So certainly it shall be Annotations on Psalm LXXXIX V. 2. I have said That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have said belongs to God and not to the Psalmist appears v. 3. where in connexion with this is added I have made a Covenant with my chosen I have sworn unto David my servant When the LXXII therefore and Syriack and Latine c. read it in the second person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast said it is to be lookt on as their paraphrase to express the meaning and not that they read it otherwise than the Hebrew now hath it and this the rather because of the great affinity betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second and the first person But when it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy faithfulness shalt thou establish these again as those of v. 1. are the words of the Psalmist speaking unto God And of such permutation of persons God saying the former part and the Psalmist by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering God in the latter there are many examples One follows here in the next words the third and fourth verses being evidently spoken by God I have made a Covenant Thy seed will I establish But the fifth by way of answer by the Psalmist And the heavens shall praise thy wonders O Lord. The Jewish Arab who seems with some other Interpreters to refer it to the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I have known or made known though being without vowels it may be read in the second person as thou hast declared adds in the beginning of v. 3. who hast said I have made a Covenant c. V. 6. Mighty As of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been shewed note on Psal 82.6 so of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is to be resolved that it signifies Angels even those that are in heaven in the beginning of the verse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is applied to God being communicated also to them there being no more difference between those two phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heaven and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the sons of God than there is betwixt compared in the former and likened in the latter part of the verse where we read can be compared the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ponere disponere there to set himself in aray to enter the lists Job 6.4 and thence 't is to dispute to aray
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
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
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 〈◊〉 〈◊〉 〈◊〉
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
the perfect way when it i. e. that way shall come unto me By this accordance we have little reason to doubt but this of the second preparation of bringing up the Ark to Jerusalem was the occasion and season of composing this Psalm and his resolution of purging and so blessing of his houshold the subject of it and this will prove a fit key to let us in to the meaning and full importance both of this verse and the rest of the Psalm and therefore I have thus far enlarged on it V. 4. A froward heart From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pervertit curvat to bend the wrong way or make crooked is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crooked or cunning he or that which recede◠from streightness or directness and so 't is to be taken here in sequence to them that decline or turn aside v. 3. The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crooked heart so saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies crooked in opposition to directness and clearness of dealing and so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblique or crooked All to express that serpentine subtilty made up of crooked motions and Maeanders which are most opposite to upright and honest and clear dealings V. 5. Proud heart From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latus or dilatatus est is the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here broad or wide or large and being applied to the heart or soul it notes largeness of desires So Prov. 28.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he here that is large in soul The LXXII fitly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insatiable applying it either to wealth or honour the insatiate desire of either of which as there it follows stirrs up strife And so here they have rendred it again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that cannot be filled in the heart i. e. the covetous or ambitious man the Syriack reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wide or broad so the Jewish Arab Him that is high of eyes and wide of heart I can have no patience with those two V. 8. Early The Judicatures for the examination and sentencing of wicked men were wont to be in the morning saith the learned Hugo Grotius who thinks this also to be the meaning of Job 38.13 where of the morning 't is said that wicked men are driven away by it And thus 't is possible that phrase of being dispelled or driven away may be used for the cutting them off in Judicature for so Psal 1.4 the ungodly being driven away by the wind is attended with their not standing in judgment But it may perhaps in that passage in Job more probably referr to the dispersing of those whom the darkness of the night incouraged to wickedness thieves treacherous persons c. whom the light would discover To those the consequents seem to refer it see the learned Castellio on that place However of the custom it self there can be no doubt both as to sitting in Courts of Judicature and to executions that among them as among us they were usually in the morning at least began then when they continued till the evening And to this most probably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural in the mornings here referrs the season wherein David as a Judge entring on the Tribunal destroys and cuts off the wicked doers The former part of the Psalm contains his resolution for choice of counsellers and officers of state preferring the plain honest and not the subtilest contrivers and this last for the execution of justice discountenancing and judicially cutting off all wicked men The Jewish Arab reads according to the passing of the mornings i. e. continually day after day every day or morning The Hundred Second PSALM A Prayer of the afflicted when he is overwhelmed and poureth out his complaint before the Lord. Paraphrase The hundred and second Psalm styled from v. 17. and 23. the prayer of the afflicted seems to have been composed in time of the Captivity see v. 13 14 c. probably by Nehemiah after the return of Ezra with commission for re-building the Temple see Nehem. 1.3 c. and is a fit form for any that is fore afflicted and ready to faint under the weight and out of a mournfull soul affectionately addresseth his prayer to God 1. Hear my prayer O Lord and let my cry come unto thee 2. Hide not thy face from me in the day when I am in trouble incline thine ear unto me in the day when I call answer me speedily Paraphrase 1 2. O blessed Lord that hast promised thy seasonable relief to all that in time of distress humbly require it from thee I am now overwhelmed with sorrow see Nehem. 1.4 and desire to pour out my soul unto thee to cry and call for thy relief O be thou graciously pleased to admit my address and not to reject or cast me from thee to hear and answer my petitions and that as the exigence of thy people requires with all speed possible 3. For my days are consumed like smoak and my bones are burnt up as an hearth Paraphrase 3. If thy relief be not speedy we shall soon be consumed our life will be suddenly at an end our strength is already well-nigh exhausted 4. My heart is smitten and withered like grass so that I forget to eat my bread Paraphrase 4. The punishments which we groan under are so pressing that they permit me not to take my ordinary food and that brings fainting and feebleness upon me 5. By reason of the voice of my groaning my bones cleave to my skin Paraphrase 5. My grief and sorrow is such that it hath wholly emacinated me 6. I am like a pelican of the wilderness I am like an owle of the desart Paraphrase 6. And for any relief from man I am as destitute and hopeless of it as the most solitary Pelican in the Desart which complains so sadly or the Owle that constantly takes up his lodging in ruinous houses 7. I watch and am as a sparrow alone upon the house top Paraphrase 7. Or the Sparrow that having never a mate sits very sad and solitary and mournfull expecting the return of her company and in the mean time hath no provision of food near her no allay of her sorrow or solitude 8. Mine enemies reproach me all the day and they that are mad against me are sworn against me Paraphrase 8. My adversaries imploy both their tongues and hands make no scruple of the foulest slanders and perjuries to mischief me 9. For I have eaten ashes like bread and mingled my drink with weeping Paraphrase 9. This hath been matter of excessive continual sorrow to me and accordingly I have solemnly betaken my self to fasting and mourning 10. Because of thine indignation and thy wrath for thou hast lifted me up and cast me down Paraphrase 10. And the principal ingredient in my sorrow is the
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
of him that sent me i. e. he follows that task incumbent on him from his Father and his doing so supplies the place of eating he doth this instead of that and so Psal 80.5 Thou feedest them with the bread of tears givest them tears to drink i. e. they weep and fast or eat nothing And so that is the utmost importance of this whole verse mourning and fasting accompanied with ashes the ceremony and tears a natural consequent of both these V. 10. Lifted up What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast lifted me up c. is to be judged by the immediate antecedents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indignation and wrath by those is meant a vehement displeasure and anger and in God in whom anger is not found effects that bear analogy with those which proceed from angry men To such it is ordinary to cast to the ground any thing that they are displeased with and when the displeasure is vehement to lift it up first as high as they can that they may cast it down with more violence and dash it in pieces by the fall And this is the meaning of the phrase here and so is a pathetical expression of his present affliction heightned by the dignity of the publick Office wherein Nehemiah was at the time of writing this mournfull Psalm Nehem. 1.1 and 2.1 The greater his place was at Shushan the deeper this sorrow for his countrey-men and for Jerusalem Nehem. 1.3 pierced him whereupon he complains that God by way of indignation hath dealt with him as those that take an earthen vessel and throw it against the pavement and that they may beat it to pieces the more certainly lift it up first as high as they can to throw it down with more violence This the LXXII have fitly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin elevans illisisti me having lifted me up thou hast dasht me to pieces The Jewish Arab reads as if thou hadst carried me and then cast me to them V. 14. Take pleasure in her stones The fullest meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be fetched from the promise of God to the Jews Lev. 26.41 that when they are carried captive by the heathens and there pine in the enemies land if they shall confess their iniquity and if their uncircumcised heart be humbled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we reade and accept of the punishment of their iniquity then will God remember his Covenant with Jacob c. and remember the land In those words it is certain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as we render it the punishment of iniquity see 1 Sam. 28.10 and such surely was the demolishing of the Temple the ruine of that fabrick which is here exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her stones i. e. rubbish or heaps of the ruinated stones of the Temple So that in what sense soever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in Leviticus applyed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment of iniquity in the same it must be taken here where 't is applied to the stones or ruines of the Temple and that is sure a passionate resentment with humble melting sorrow to look upon the judgments inflicted assenting to the equity of them In this sense I suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be taken in the thirty fourth verse of that 26. of Levit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then shall the land resent we misrender enjoy her sabbaths speaking of the desolate countrey lamenting and bewailing the loss of those precious opportunities which they formerly had and made not use of And thus in Vespasian's coyn in memory of the conquest of Palaestine there was on one side a woman sitting weeping under a Palm-tree and Judaea Capta Jury taken in the reverse And so of this Captivity the Psalmist tells us Psal 137.1 By the waters of Babylon we sat down and wept when we remembred thee O Sion To which kind of melting resentment seeing the promise is made in that place of Levit. that God will then remember the covenant and the land the Psalmist here fitly endeavours to prove that the time is come in which God should have mercy upon Sion v. 13. by this argument for or because thy servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passionately resent her stones c. referring in all likelihood to that promise of God of which that resentment was the express condition As for that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will best be rendred as it is in the future tense they will or shall favour or deal kindly with her dust or rubbish i. e. they now promise most affectionately to repair her ruines according to that of Zorobabel Zach. 4.7 he shall bring forth the head-stone thereof with shoutings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace grace to it or favour favour in accord with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall favour the dust of it here they that now passionately bewail and lament those ruines and their own and their fathers sins as the causes of them shall hereafter joyfully joyn in the repairing thereof and celebrate their finisht work with the same tender though more gratefull or pleasing passion The Jewish Arab thus renders the verse For now thy servants are pleased with the stones thereof contented or contentedly and are tenderly affected towards its dust in honour or honouring it and he explains himself in a note that whereas formerly they set light by the Sanctuary and sinned against it they now sought after it vestigium post oculum an Arabick phrase proverbially signifying the seeking after that which one hath let go magnifying or honouring the dust thereof how much more the building thereof if it might be built V. 23. Weakned From the different acceptions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for answering and afflicting and by reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII have much deformed this ver 22. rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath afflicted or humbled my strength in the way by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he answered him in the way of his strength and the Latin take it from them respondit ei in viâ virtutis suae but the Syriack depart from them and reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They have humbled my strength on earth Then to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath shortned my days the LXXII connect the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will say following and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin likewise paucitatem dierum meorum nuncia mihi declare to me the paucity of my days And herein the Syriack also agree with them onely the Chaldee divide them and render them aright My strength is afflicted through the labour of the journey of my exile my days are shortned I will say before the Lord. And this is surely the full rendring of the verse The Jewish Arab reads He hath weakned in this way my strength and shortned my age from it i. e. saith
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
that humane nature wherein he thus served his Father to be administred for ever Annotations on Psal CX V. 1. My Lord That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to my Lord here denotes the Messiah will appear not only by our Saviour and his Apostles who insist on this Psalm above any Text in the Old Testament as the late Jews and some others who are willing to be lookt on as very good Christians are most industrious to evade it but even by the testimonies of the ancient Jews themselves the evidence of truth breaking forth in despite of the most partial and resolved interest Moses Haddarsan on Gen. 37.12 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Redeemer whom I will raise up from among you shall not have a father according to that of Zach. 6.12 behold the man whose name is the branch and Isa 53. he shall come up c. So also David saith of him Psal 110.3 out of the womb c. lastly the Scripture saith of him This day have I begotten thee Psal 2. So on Gen. 18. Hereafter God holy and blessed shall set the King Messias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on his right hand as 't is written Psal 110. The Lord said c. And to the same purpose again on Gen. 14.18 So Midrash Tehillim on occasion of these words I will declare the Law c. Psal 2. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the affairs of the Messiah are set forth in the scripture of the Law of the Prophets and of the Hagiographa In the Law Exod. 4.22 In the Prophets Isa 52.13 and 42.1 In the Hagiographa Psal 110. The Lord said and the dew of thy birth c. So again Midr. Tehil on Psal 18.35 thy right hand shall uphold me saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. R. Joden said that in the age of the Messiah the blessed God will set the King Messiah at his right hand as it is written The Lord said to my Lord. R. Saad Gaon on Dan. 7.13 he came with the clouds of heaven saith And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah our righteousness as 't is written The Lord said c. So thâ— â—erusalem Talmud tract Berachoth c. 5. saith this verse the dew of thy birth c. is to be explained by Mich. 5.7 V. 3. Thy power For the explicating this very obscure verse the first thing to be taken notice of is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power or strength as that signifies an army or military forces as we call them The Messias in the former verses is set upon his throne for the exercise of his regal power with a sword or scepter in his hand and as such he is supposed to rule in the world to go out to conquer and subdue all before him The army which he makes use of to this end is the college of Apostles sent out to preach to all nations and the time of their thus preaching is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of his power or forces or army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the day that he shall wage war or joyn battel saith the Chaldee In which day saith the Psalmist the people that belong to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy people those that are at all affected to piety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit for the Kingdom of God Luk. 9.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposed arrayed ordered on file for the kingdom of heaven Act. 13. 48. all that are any way listed among God's souldiers all these shall become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. repeating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again a people of voluntary oblations so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies liberal voluntary spontaneous oblation or contribution to the service of God such as shall willingly offer up and consecrate themselves and all that they have to God's service forsake all and follow Christ bring their estates and lay them at the Apostles feet as we know the believers did Act. 2. an essay of the great charity and liberality which the faith of Christ brought into the world This they shall do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beauties of holiness or of the Sanctuary i. e. I suppose mystically in the Christian Church beautified with all those graces which the spirit of Christ works in the hearts of believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 7.18 signifies the Ark of the Covenant or Sanctuary and from thence the place in the Temple where the Ark was placed was called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy of holies and so I suppose the LXXII understood it here when they rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thy holies for so the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every where signifies the Sanctuary and the beauties of the Sanctuary are literally the ornaments of the Priests and Levites their Urim and Thummim which they have on when they carry the Ark see note on Psal 29. b. But mystically these are the graces of Christ the inward beauty or glory which shines in the Christian Sanctuary or Church which is as it were the arena or place where these forces of God are mustered Or perhaps in the beauties of holiness as that signifies no more than God's sacred Majesty in whose service they are listed and on whose expedition ingaged according to Castellio's reading quo die expeditionem sacrâ oâ—m majestate facies in the day when thou shalt with thy sacred majesty make thine expedition Another sense the words may be capable of which the comparing the mention of Sion v. 2. and beauty of holiness here suggesteth by taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power or host or army in the sense that frequently belongs to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an host in scripture viz. the attendance on the Sanctuary the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warring his warfare i. e. officiating And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will simply import free-will offerings and the sense run thus Thy people will be a free-will offering in the day of thy Assemblies in the Sanctuary shall offer in stead of any thing else themselves lively sacrifices holy and acceptable And this if accepted need not be deemed to exclude the other rendring but the priestly and kingly offices of Christ being both here set down in this Psalm the words as is frequent in these compositions may have been purposely contrived to fit both Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may perhaps be thus most literally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy children or progeny so the Chaldee must understand it when they joyn it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee i. e. shall be to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the womb of the morning i. e. according to the proportion of the dew which the morning brings forth as it were out of its womb in such plenty as to cover the face of the
prudent to resort the never-failing omnipotent hand of God and to that I betook my self intirely and from that I received my deliverance 12. What shall I render to the Lord for all his benefits toward me 13. I will take the cup of salvation and call upon the name of the Lord. 14. I will pay my vows unto the Lord now in the presence of all his people 15. Precious in the sight of the Lord is the death of his saints Paraphrase 12 13 14 15. For this and all other the abundant mercies which I have received from God I am now by all obligations concerned to make my most thankfull acknowledgments and to doe it in the solemnest manner in the presence of the whole assembly by way of publick festival blessing and magnifying his holy name that he hath not permitted my enemies to have their will of me that he hath preserved my life and not delivered it up into their hands that he hath kept it as a jewel of his own cabinet as being by me humbly deposited with and intrusted to him And thus he always deals with those that rely and depend on him see note b. on Psal 86. 16. O Lord truly I am thy servant I am thy servant and the son of thy handmaid thou hast loosed my bands 17. I will offer to thee the sacrifice of thanksgiving and will call upon the name of the Lord. 18. I will pay my vows unto the Lord now in the presence of all his people 19. In the courts of the Lord's house in the mids of thee O Jerusalem Praise ye the Lord. Paraphrase 16 17 18 19. O blessed Lord how am I obliged to thee by all the bonds that any ingagement can lay upon me No servant bought with a price or born in a man's house can be more closely bound to him than I who have been rescued from the utmost danger by thee What remains but that I should return to thee the humblest offerings of praise and prayer spend my whole life as a vow'd oblation to thy service render thee all possible praise in the publick assembly in thy sanctuary in the solemnest manner that is possible Blessed be the name of the Lord. Annotations on Psal CXVI V. 1. I love the Lord For the right understanding of the two first verses we must observe one special use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it stands by it self absolutely without any noun after it as here it doth for wishing or desiring So Amos 4.5 for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have desired So Jer. 5.31 my people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wished desired it so Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the LXXII render it in all these places signifies in Greek to desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Phavorinus Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is a verb of wishing And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendred I wisht that the Lord would hear and so I suppose the LXXII meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desired that not because he will or would hear Accordingly the Syriack renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wisht that the Lord would hear So the Jewish Arab I desire not but that the Lord would hear my voice and my supplication and that he would hearken unto me when I call in or by reason of what I find or meet with in my days And then v. 2. follows currently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he would incline his ear to me the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he would incline his ear to me in conjunction with the former verse Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in my days will I call by days I suppose signifying calamities as Psal 31.12 his day is coming i. e. his distress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of his calamity saith the Targum So Obad. 12. the day of thy brother is the time of their being carried captive v. 11. So the day of Jerusalem Psal 137.7 So Isa 13.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his days shall not be removed far his time is come is the time of his contrition saith the Targum The Syriack indeed leave out the ד there as redundant and reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the not my day wherein I call him In which also they depart from the Hebrew punctation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without either of those changes the rendring will be most facile I wished or desired that the Lord would hear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my voice or perhaps the voice so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred the ד being oft redundant and so both the Syriack and the LXXII understands it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my supplications in the genitive case or by apposition my voice my supplications that he would incline his ear unto me In my days will I invoke or call upon him The rendring these verses in the praeter sense he hath heard he hath inclined is quite contrary to the following verses which mention the distresses as approaching and growing still more and more upon him v. 3 4. To what times this refers and what were those his days must be uncertain and onely matter of conjecture 'T is ordinarily thought to be a Psalm of David and then it most probably belongs to the time of his flight from Absalom to which his haste or speed or flight ver 11. probably determins it and then ver 14 18 19. must refer to his return to the sanctuary at Jerusalem after the quelling of that rebellion and to this as being the most received sense I have set the paraphrase Yet some indications there are which make it probable to have been written after the Captivity and then the days here must be like the day of thy brother and of Jerusalem forementioned denoting the Captivity and so their flight also v. 9. their being carried captive and v. 14 18 19. the celebrating of their return to the service of God in the Temple viz. the Chaldee idiome observable v. 7. in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 12. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Chaldee or Syriack suffix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is visible V. 13. Cup of salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of deliverances for which the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of redemptions This was either more solemn in the Temple by the Priest or more private in the family The former the drink-offering or strong wine poured out in the holy place Numb 28.7 Of this R. Sol. Jarchi interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I will bring the drink-offering of praise which I vowed And to this of the Temple the Praise may most reasonably be
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
The author of Historia Scholastica mentions it as a Tradition that at the building of the second Temple there was a particular stone of which that was literally true which is here parabolically rehearsed viz. that it had the hap to be often taken up by the builders and as oft rejected and at last was found to be perfectly fit for the most honourable place that of the chief corner-stone which coupled the sides of the walls together the extraordinariness whereof occasioned the speech here following This is of the Lord and it is marvellous in our eyes If there were indeed any such tradition of the Jews as he reporteth and truth in the tradition it were necessary to resolve that this Psalm was made at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dedication and consecration of the second Temple or on some like occasion after that But although these two verses thus historically interpreted might incline to that date of it and then the gates of righteousness v. 19. would well refer to the gate of the second Atrium the publick solemn way into the Temple by which the Jews and Proselytes of righteousness entred the Proselytes of the gates entring onely the first court yet the rest of the Psalm is not so agreeable thereto being much more applicable to David in respect of the difficulties which he had overcome in his way to the Kingdom And accordingly the Chaldee interpret all the verses to the end expresly of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The builders despised the youth which was among the sons of Jessai and he deserved to be constituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King and Ruler This hath been from the Lord said the builders this is wonderfull in our eyes said the sons of Jessai The Lord made this day said the builders let us rejoyce and be glad in it said the sons of Jessai We pray thee O Lord bestow salvation now said the builders we pray thee O Lord prosper us now said the sons of Jessai Blessed is he which cometh in the name of the word of the Lord said the builders let them bless you from the house of the sanctuary of the Lord said David The Lord our God hath shined on us said the tribes of the house of Judah Bind the young lamb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin absurdly renders it puerum for a sacrifice of solemnity with chains till you have sacrificed him and poured out his blood upon the horns of the altar said Samuel the Prophet Thou art my God I will confess before thee thou art my God I will praise thee said David Samuel answered and said Praise ye all ye congregation of Israel confess before the Lord that he his good that his mercy endureth for ever This makes it not unreasonable to resolve that the whole Psalm belongs to David and that it was composed either by him or by some other in commemoration of his exaltation to and full possession of the Kingdom which being from a very low condition and other the like circumstances of improbability it was very fitly resembled by this of the stone which the builders refused c. whether that were a story of any real passage or whether onely an emblem and parabolical expression of what was here done and both that emblem and this real exaltation of David a most lively type of the humiliation and exaltation of the Messiah and his ascension and taking possession of heaven and so is made use of Matt. 21.42 Mar. 12.10 Luk. 21.17 Act. 4.11 Eph. 2.20 1 Pet. 2.4 and by way of Prophecy Isa 28.16 And to him it belongs more eminently and more compleatly than to David's person it could the tribes of Israel and Judah being not divided before and so not united by David whereas Christ of Jew and Gentile made one Church and so was most literally the chief corner-stone that coupled the walls and knit the building together which cannot so literally be affirmed of David Of this we have the confession of the Jews themselves Sol. Jarchi on Mich. v. 2. saith Out of Bethlehem shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah the son of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so be the Psalmist saith the stone which the builders refused c. And so v. 15. the voice of joy c. Kimchi and Jarchi refer to the days of the Messiah as from the stones of Israel Gen. 29.24 they fetch their dream of their suffering Messias Ben Joseph or Ben Ephraim V. 27. Sacrifice The Hebrew word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ordinarily used for a festival but sometimes by metonymie signifies the sacrifice used at such times So Exod. 23.18 the fat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of my feast but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my festival sacrifice saith the Chaldee So Isa 29.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behead or kill the sacrifices So Amos v. 21. where we reade I hate I despise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is most probably to be rendred your sacrifices for as what follows I will not smell in your solemn assemblies must be understood of the smoak of their sacrifice or their incense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblation saith the Chaldee and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices and not of the days or assemblies themselves so the insuing verse is express Though you offer me burnt-offerings and meat-offerings I will not accept them So Mal. 2.3 the dung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all probability of their sacrifices And thus have the Chaldee rendred it in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the young lamb for a festival sacrifice Of this 't is here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bind it with cords as the sacrifice is wont to be when 't is killed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the horns of the altar i. e. after 't is bound kill it and doe all other things preparatory to the offering it up till at last you lay it upon the altar and sprinkle the blood on the horns of it So Kimchi and Jarchi literally expound this of bringing the sacrifice bound till he came to the altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Jewish Arab will have it signifie the continuance or being instant in sacrificing or bringing sacrifices The horns of the altar were on every corner of it Exod. 27.1 and so by sprinkling the blood on the horns of the altar was perhaps meant the sprinkling it round about so we know the appointment was Exod. 29.15 16. Thou shalt take the ram and thou shalt take his blood and sprinkle it round about upon the altar so Lev. 1.5 they shall sprinkle the blood round about upon the altar Or else sprinkling it on the horns was the shorter way see Lev. 4.7 18. and c. 8.15 and c. 9.9 and 16.18 and was by interpretation the sprinkling it round about every horn representing the side next that corner But for binding the sacrifice to the horns of the altar whilst it was killed we
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
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
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
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
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
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
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
't is in the bullion I shall require your patience but to these two heads of probation One by viewing severally some of the chief duties of Christianity The other by enumeration of the special good things which have ever been prized by mankind The first I say by surveying the duties of a Christian the tasks that are prescribed him by Christ the particulars of his yoke and burthen Consider them a while and if they be not the object of all other mens envy if his toyls be not demonstrably the vastest pleasures his exercises the most joyous divertisements and highest rank of entertainments that any mortal hath arrived to I shall be content with Cassandra's fate never to be credited in my affirmations For instance Well-doing in general in the first place the conscience of any degree of having discharged any part of duty that euge bone serve from the God within thee what a ravishment is it to any the meanest undertaker what an olio of all high tasts compounded together Their very enemies could say it of the Athenians in Thucydides That there was nothing that they could count feast or banquet but the having done what they ought And the Persians when they beheld the solemnity of the Grecian Olympick games such courage and patience of the combatants and no reward expected but an Olive crown expostulate with Mardonius Why dost thou bring us to fight against those who fight not for mony but vertue A conscience of having done well serv'd in with a few leaves about it was it seems the daintiest dish and most animating emboldning reward in nature And if a Christian cannot outvie those Heathens if it be not in our breasts as it is in the Translations of our Bibles a merry heart all one with a good conscience and the attribute of that a continual feast to thee as it was to Solomon believe it thy tast is mortified thou art no competent judge of dainties And that is one part or indeed the summe of all Christ's yoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all things a good conscience In the second place not to lead you out of the most vulgar rode that our discourse may be the more demonstrative the Trinity of Theological vertues Faith Hope and Charity what are they but so many elevations of the Soul above all that 's mean and painful so many steps of entrance into obedience and bliss into discipleship and paradise together For Faith 't is S. Peter's expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing you do exult for joy Faith naturally hath that acquiescence and joy in it and that a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inexpressible and glorified joy even in this life Take it but in the meaner of its offices as it is a trusting God with our temporal weal a full submission not only to the will but wisdom of God a resolution that God can chuse for us better than we for our selves that whatever he sends his hottest or bitterest potion is fit for our turns and so absolutely better and even to us when we see 't is his will more eligible more desireable than any thing we could have prayed for That chearful valiant resignation of all into God's hands with an old Eli's Dominus est It is the Lord let him do what seemeth him good what a blessed pill of rest is this unto the Soul what a Sabbath from all that servile work those horrid perjuries those base submissions that the covetous Mammonist or cowardly trembler drudges under Though the earth shake or the hills be carried into the midst of the Sea he is the Cube indeed that Socrates pretended to be he hath a basis that will not fail his feet stand fast he believeth in the Lord. He hath gotten a superiority of mind that all this region of meteors cannot disquiet he hath rifled all the Sects of the old Philosophers robb'd each of them of his master-piece the Sceptick of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifference and untroubledness the Stoick of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath none of the tragical complaints how tragical soever his sufferings be and Epicurus of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tranquillity or calm of mind to the acquiring of which all his philosophy was designed a thing so hugely pleasurable that he hath been taken for a carnal voluptuous swine ever since upon no other merit but for seeking out those great composers of the Soul so much beyond all other Sensuality Those boasts I say and prides those dreams and wishes of those Philosophers are now the reality and acquisition of a Christian an Epicurism which faith and only faith undertakes to furnish us with A thing so deeply considerable that I cannot but resolve all the differences of mens estates and fortunes as well as Souls their secular felicity and infelicity as well as piety and impiety to proceed from this one fountain opened by Christ to the House of David No Prince more happy than the Peasant in the present advantages of this life but as he hath more faith than he the spring of our daily misery as well as our sins is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O ye of little faith And so certainly for Hope that second Christian Gemm that Royal High Priest of ours that enters within the Veil takes possession before-hand of all that 's rich or secret brings down all the Treasures of another world to be our daily portion in this hope of Eternity hope of Heaven you will not wonder if I assure you 't is a far pleasanter Companion than the possession of all worldly preferments You would be amazed to hear a Papist describe his Purgatory flames so scorching and yet go chearfully out of this world into the midst of those flames but he will satisfie your wonder when he tells you that the expectation of the heavenly joys that those flames do confirm and ascertain to him though after never so many hundred years the precious hope that dwells there and the assurance of a Title in Heaven a portion in that glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inrolment is richly sufficient to allay those flames to make those scorchings supportable And then judge what a confluence of pleasures is this one grace supposed to be which is resolved sufficient to sweeten and recommend a Tophet to make torments desirable like the kind gales and benign vapours under the Line that Menardus tells of which make the Torrid'st Clime habitable and the presence of that Fourth in Nebuchadnezzar's Fornace which makes the Three Children sing in the midst of flames As for Charity that is certainly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superiour to either Faith or Hope for joy and pleasure as well as use and excellency Can there be any thing so ravishing as love love of so for-ever-satisfying a beauty that heroical improvement and elevation of Soul the want of which is as great a punishment as 't is a sin
Pharaoh was to be softned and if you mark it when upon the importunity of Moses God was perswaded to withdraw that rod to intermix deliverances these never wrought any good upon Pharaoh when Pharaoh saw that there was respite respite but for a minute he hardned his heart c. Ex. 8.15 an observation that made S. Basil resolve that 't was God's patience or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hardned Pharaoh's heart the removings of his plagues interealations of mercy the taking off the water from the fire and letting it cool again that as Aristot saith makes it freez so hard and so speedily The Devil and the Magicians would have been better at the cure of an hard heart than Moses and his prayers they could only conjure up more blood and more frogs but could not remove any and that it seems was the most likely means to have kept him humbled And therefore in the New Testament 't is the Apostles saving method in such great cures to call in the Devil into consultation to deliver men up unto Satan as the last and surest remedy the continued stripes and the no-respite to give the impenitent to drink of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apoc. that hath so pose◠the Interpreters the unmixt mixt wine the all myrrh but no water the all manner of imbittering heightning but none of the allaying cooling mixtures in it and so still the portion of our crucified Master i. e. by the way of this Text all smitings and disciplining real corporeal inflictions of Satan to the diseasing and destroying of the flesh and it seems no popular Empirical means so probable for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the spirit may be saved in the day of the Lord. And then my brethren to bring down this first particular unto our selves was there ever such a course of sour discipline such a delivering up unto Satan as this Nation of ours hath for some years been under Were there ever such real bufferings not like that in Saint Jerom's Dream to convert the Ciceronian into a Christian but as upon a waking Bedlam a daily constant exercise of stripes or like that on the possessed in the Gospel the spirit taking us and tearing us till we foam again and our base reviling and slandering one another is that foam O how many sad falling fits hath this poor demoniack been wrastling under and unless an over-ruling mercy interpose perhaps the bitterest part of the agony still to come in the strugling of life to return again is not this the antitype of a smitten Ephraim I speak not this particularly of those that have been the sufferers under this rod believe it the catalogue of the smitten is larger than so You may mark it that the Rod it self is smitten whensoever it smites at every blow wounded and torn by way of re-passion And so the most distant atomes of this Kingdom are once united in this one sad notion of stripes and wounds fit to become one common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precentor in the first note of this sad anthem the flagellâsti me thou hast smitten me O that we could get but one word farther join all in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or counterpart flagellatus sum in the real passive and I was smitten This were but justice unto God that hath taken all this pains with us been at such an expence of culters with these stony fallow hearts of ours You shall see how rhetorically he expostulates it Amos 3.4 Will a Lion roar in the forest to have no prey shall my chidings and threats and thunderbolts tearing your Ephod and your Altar rending not the veil but the Temple it self from the top to the bottom be spent all to no purpose Will a young Lion give forth his voice from his den that he may take nothing that is the best rendring of the place Shall all this tragical scene designed and acted by God all but our sin-parts in it be but a beating of the air or a scourging of the sea unprofitably no one sin in such a legion brought down or vanquish'd by all this storming Nay shall we at once evacuate and reproach frustrate and defame his methods pronounce unto all the world that God hath lost his design for want of conduct shall we set up for the Master-wits get Proselytes away from heaven to Ephraim's heresie preach back again to God's Rod and tell him that afflictions are very improper engines to make batteries on Souls If so then are we just the indomiti juvenci in this Text so perfectly untamed after all this smiting I wish we could say as true in that that follows the Turn thou us and we shall be turned that the resolvedness not to benefit by stripes were not so like the blasphemy against the holy Ghost that when this hath failed any other method might hope to prove successful That Prosperity might do it was Ephraim's fancy though distant enough from God's which brings me to my second particular Man's judgment or the sinners perswasion of himself that Roses are more wholesome than Wormwood that Prosperity will do it better and a bribing God with a promise that it shall do it Converte convertar Turn c. And this we shall not fully carry away with us if we do not view it distinctly in three notions 1. As 't was a perswasion or act of belief in Ephraim that so 't would prove Turn thou me c. 2. As a promise that it should be thus Turn and I will c. 3. As in truth it was an excuse to get off the Rod or to procrastinate the repentance the present method of smiting may be superseded Turn thou me c. The first an act of judgment in Ephraim The second of temporary resolution The third of artifice and design In each of these Ephraim may chance to prove our mirrour 't will be worth your patience that I shew you how And 1. As it was a perswasion or act of judgment in Ephraim that Prosperity was the way to make them better 'T was a truth of God's own pronouncing that his thoughts are not like our thoughts consented to by the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Xenophanes God hath no more of our fancies than of our shapes heaven and earth are seldom of an opinion 'T will be most pertinent and visible in matters of his providence When God hath designed the cross the constant post and stage in our gesses to Heaven we must needs set up another oeconomy fansie it a kingdom of uncompounded felicities croud all the Godly into one throne and the ungodly into one footstool bring Christ unto this Earth again on a second more prudent errand to have an age of reigning not of suffering among a world not of followers but of fellow-kings and so in the Apostles judgement inclose him in a kingdom of bastards whom we are resolv'd quite contrary to God's pronouncing to be the only sons and Saints
〈◊〉 〈◊〉 the voluptuous or pleasurable drew but drops or lappings but will yield the illuminate Christian full streams of all the real joy and Epicurism in the world Which as it shall be the sum of my present Address to you so of my Prayers to God for ever for you that he that knows best how to chuse for us will not suffer us to do it for our selves will answer the necessities of our health and not the importunities of our appetites that he will take our Soul's part against our enemy Flesh and not our Bodies our Estates our Satans against our Souls will teach us that patience and that joy that tranquillity and that Serenity that courage and that Anthem of his three Martyr-children that we may sing also in the midst of flames denudate us of all when that may fit us for our prizes prescribe us any the scorchingst Fornace here which shall prove most instrumental to our present Reformation and future bliss to our life of obedience here and of glory hereafter Which God of his infinite mercy grant us all for his Son Jesus Christ his sake To whom with the Father c. John Baptist's Warning The IV. SERMON MATTH 3.2 Repent for the Kingdom of Heaven is at hand TWO Difficulties there are in these few words what is meant by the Kingdom of heaven and what by Repentance and then one plain matter of Practical Divinity that results from the union of them The Difficulties must be explained or else the Doctrine will not be come by the Earth removed ere the Ore be sprang the Veil be rent and then the Oracle will appear The former what is the importance of the Kingdom of heaven as being more disputable I shall propose more civilly and tenderly and unconcernedly as willing to give an Example of that meekness and that charity that in matters of Opinion will keep a Christian from noise or quarrel but the latter being more practical to which your eternal weal is more closely consequent a little mistake in Repentance being like the losing of a pin in a Watch the Actions and Motions of the whole life even the success of every temporal enterprize or hope depending on it you must give me leave to be more dogmatical to affirm confidently and if need be contend and quarrel you out of such errors To begin with the first Difficulty The Kingdom of heaven in this place I conceive to have a peculiar critical sense different from what belongs to it in many other places and to signifie the destruction of the Jews that remarkable vast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or final subversion of that Church and State wherein the power and so Kingdom of Christ was most illustriously visible against his persecutors And if you must have the reasons of my conceit I will give you a taste to them First The parallel use of the phrase in some other places not to trouble you with many In the 21 Luke where our Saviour having mentioned the beginnings of sorrows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginnings of their throes of travail and prolusions of this so bloody day Jerusalem encompast with Armies and the Prodigies that should be observable about that time the signs in the Sun and Moon c. ver 25. parallel to the relations in Hegisippus and Josephus and predictions in Joel The Sun shall be turn'd into darkness and the Moon c. he then concludes in the words of this Text When ye see these things come to pass know yee that the Kingdom of God is nigh at hand A second Argument you may take from the Preacher the Baptist whose office it was to warn the Jews of this destruction as you may see Mal. 4.5 6. Behold I will send you Eliah the Prophet i. e. John Baptist a prophesying before the coming of the great and dreadful Day of the Lord and he shall turn the hearts of the Fathers c. directly the Sermon of Repentance Conversion in my Text lest I come and smite the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in the Scripture phrase peculiarly the land of Judaea with a curse the clear interpretation of this Kingdom A third Argument you may have from the consequents in this Text where the Baptist saith it over again to the Pharisees in other words the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wrath ready to come and the axe laid to the root of the trees and so it seems this Kingdom was a heavy slaughtering hewing Kingdom And so indeed the propriety of the word will bear which will serve for a fourth Argument there being two notions of a Kingdom the one as it signifies reigning the other as executing judgment the first ruling the second coercing or punishing the first the golden sceptre the second the iron rod that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 royal Officer of God being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13. an avenger or executioner for punishment And for the matter in hand the case is most clear Christ was never so demonstrably a King as in that royal act of revenge upon his Crucifiers then was his standard set up his ensign displayed the sign of the Son of man appearing in Heaven and they shall see the Son of man coming in the clouds of Heaven with power and great glory Matt. 24.30 Once more There is but one interpretation of this Kingdom of Heaven that can pretend against that which we have now given you and that is that it should signifie the preaching of the Gospel which at John Baptist's Sermon was not yet present but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was at hand But how could that be the thing meant when Christ himself who was this King and his preaching this Kingdom doth still continue the same style Matt. 4.17 Jesus began to preach and say Repent for the Kingdom of heaven is at hand the other Kingdom was already come in Jesus preaching but still this Kingdom is to come yet future though 't were at hand Yea and when the Apostles were sent out a preaching which sure was the presence of that Kingdom the same style was still continued by them Luke 10. v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kingdom of God is at hand upon you and then immediately to give the interpretation of that Kingdom they shake off the dust against them a direful ceremony and it shall be more tolerable in that day for Sodom than for that City v. 12. the destruction that Sodom met with was more supportable than this I will now flatter my self that I have given you some hints and 't is in kindness to my Auditory that I do no more to acknowledge it not improbable that the Kingdom of heaven may have a peculiar separate notion in this and some other few places from that which it ordinarily signifies and so denote the fatal final day to the Jews and that will give our Baptist a preacher of Repentance just as Jonas and Noah were God's oeconomy the same and the style but little
wilder men and if this Raven sent out of the Ark the place of God's rest in Heaven thus long hovering over this Earth of ours going to and fro only on this errand to see whether the waters be dried up from off the Earth whether the Deluge of sin be abated may not yet be allowed some rest for the soal of her foot if at the heels of that the Dove-like Spirit moving once more upon the Waters may not find one Olive-leaf among us to carry back in token that we are content to hear of Peace to be friends with God if having Moses and so many Prophets the rod of the one so long on our shoulders and the Thunder of the other in our ears we cannot yet be brought this day to hear this voice this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this clamorous importunate voice Repent or perish irreversibly I must then divert with that other Prophet with an O altar altar hear the word of the Lord because Jeroboam's heart was harder than that with an O earth earth earth with a Hear O heaven and hearken O earth flie to the deafest creatures in the world because I can have no better Auditors In this case Preaching is the most uncharitable thing apt only to improve our ruine like breath when it meets with fire only to increase our flames there is nothing left tolerably seasonable but our Prayers that our hearts being the only whole Creatures in the Kingdom may at last be broken also that by his powerful controlling convincing Spirit the proud Atheistical spirit that reigns among us may at last be humbled to the dust that in the ruine of the Kingdom of Satan his pride his sorceries his rebellions may be erected the humble heavenly Kingdom of our Christ that meekness that lowliness that purity that mercifulness that peaceableness that power of the Gospel-spirit that we may be a Nation of Christians first and then of Saints that having taken up the close of the Angels Anthem Good will towards men we may pass through peace on earth and ascend to that Glory to God on high and with all that Celestial Quire ascribe to him the Glory the Honour the Power the Praise c. God is the God of Bethel The V. SERMON GEN. 31. beginning of ver 13. I am the God of Bethel THE story of God's appearing to Jacob at Luz Gen. 28. is so known a passage so remarkable even to children by that memorative topick the Ladder and the Angels that I shall not need assist your memories but only tell you that that passage at large that vision and the consequents of it from the 12 ver of the 28. to the end of the Chap. is the particular foundation of the words of this Text and the rise which I am obliged to take in the handling of them That hard pillow which the benighted Jacob had chosen for himself in Luz and became so memorable to him by the vision afforded him there he anointed and christned as it were named it anew on that occasion into Bethel the house or residence of God consecrated it into a Temple solemnized that Consecration endow'd that Temple with a vow and resolution of all the Minchahs and Nedabahs acts of obedience and free-will-offerings duty and piety imaginable and the whole business was so pleasurable and acceptable to God God's appearing to him and his returns to God that in the words of my Text twenty years after that passage God puts him in mind of what there pass'd and desires to be no otherwise acknowledg'd by him than as he there appeared and revealed himself I am the God of Bethel c. For the clear understanding of which it will be necessary to recollect the chief remarkable passages that are recorded in that story and seem to be principally refer'd to here and then I shall be able to give you the survey and the full dimensions of Bethel the adequate importance of this Text. And the passages are more generally but three 1. God's signal promises of mercy and bounty to Jacob emblematically resembled by the Ladder from Earth to Heaven God standing on the top of that and the Angels busie on their attendance ascending and descending on it and then in plain words the embleme interpreted the hieroglyphick explained v. 13 14 15. I am the Lord God of Abraham thy father and the God of Isaac the land whereon thou liest to thee will I give it c. And thy seed shall be as the dust of the earth c. And behold there is the signal Promise I told you of that belongs to every Pilgrim Patriarch every toss'd itinerant servant and favourite of Heaven that carries the simplicity and piety of Jacob along with him though he be for the present in that other title of his the poor Syrian ready to perish behold I am with thee and will keep thee in all places whither thou goest and will bring thee again into this Land for I will not leave thee until I have done that which I have spoken to thee of The second passage is Jacob's consecrating of this place of God's appearance anointing the Pillar and naming it Bethel in the 18 and 19. verses The third and last is Jacob's vow unto God on condition of that his blessing him ver 20. And Jacob vowed a vow saying If God will be with me and will keep me in this way that I go and will give me bread to eat and raiment to put on so that I come to my Father's house in peace then shall the Lord be my God and this stone which I have set for a pillar shall be God's house and of all that thou shalt give me I will surely give the tenth unto thee These are the three principal passages in that story and in relation to each of these I am now obliged to handle the words and consequently to divide them not into parts but considerations and so look on them as they stand First in relation to God's promise there made and so first God is the God of Bethel Secondly in relation to this dreadful this consecrated Place as Bethel signifies the residence the house of God and so secondly God is the God of Bethel Thirdly in relation to Jacob's vow there made and so thirdly and especially and most eminently God is the God of Bethel as it follows in the verse I am the God of Bethel where thou anointed'st a pillar and vowed'st a vow unto me I begin first with the first of these The relation of the words to God's appearing and making promise to Jacob so Ego Deus Bethelis God is the God of Bethel And in that first view you will have tender of three severals I will give you them as they rise 1. That God takes a great deal of delight in making and recounting of promises made to his Children the free omnipotent Donour of all the treasures of the world is better pleased to behold himself our Debtor than our Prince
luxurious that deluge of fire and water that had and shall have the honour to divide betwixt them the first and second ruine of the world And for the lust of the eye that cold drie piece of sensuality that strange kind of Epicurism that mad raving passion after Stones and Minerals the deifying of that forlorn Element which saith Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could never get any Advocate to plead for it that which struck Moses into such a passion These people have committed a great sin have made them gods of gold This love of the world and things of the world extravagant desire hot pursuit of such cold embraces like the Embalmers in Herodotus that had flames toward the chill'd earth the Carkasses before them this drie juiceless sin is yet able to pollute and defame the Soul as earth you know is as apt to foul and s222ully as any thing covetousness is as irreconcilable with purity as incontinence and intemperance and all with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the these Promises in the Text. So in the second place for that of Rage 't is a fruitful teeming mother which contains all the more sublimate kinds of carnality pride and ambition and all the generation of those vipers Gal. 5.20 Hatred variance emulation wrath strife seditions heresies envyings murthers and the like all prime works of the flesh verse 19. though somewhat more volatile and aerial i. e. have more of Satan and Lucifer in them than the other Even he that but sides in Religion that makes that band of all charity and humility an engine of faction or pride that saith I am of Paul c. is he not carnal 1 Cor. 3.4 the most undoubted carnality in the world A multitude of sins there are under this one head able to bespot a Man a Nation into a Leopard and those spots are far from being the spots of sons reconcilable with the promises of this Text. But above all one that pollutes in grain that crimson die the guilt of Bloud in which those Souls that are roll'd as every malicious unpeaceable spirit certainly is though he never had the courage to shed any look so direful in God's sight that in comparison with them the mire and mud of the basest Swine may pass for a tolerable beauty the bloud of men saith Psellus yielding a fume or nidour that the Devils and sure none but of their complexion and diet are fed and fatten'd with and Maimonides to the same purpose that 't is the food of Devils that he that can feed on it is a guest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the table of Devils and literally guilty of that which St. Paul mentions so sadly 1 Cor. 10.20 I would not that ye should have fellowship with Devils partake of that Cyclops feast prepar'd like Hell peculiarly for the Devil and his Angels those great Abaddons and Apollyons and cannot without injury and riot be snatch'd out of his hands be swill'd and wallowed in by us those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that were so scandalously charg'd on the Primitive Christians and cost Justin Martyr and Athenagoras such Apologies their feasting on one another's flesh which charge should it be now resumed and brought in by Turks or Indians against us Protestants as they say it is but certainly will be when it is told in Gath and Askalon Good God! what should we do for an Apologist Come we then in the last place to the last degree of Purity that which excludes Hypocrisie or mixture the sin which hath so died this Nation given it an heir-apparency to all the Pharisees woes Not only that Notion of Hypocrisie which in our ordinary speech hath ingross'd the title the vain-glorious publishing all our own acts of piety O! that is but a puny degree of this sin I know not whether I should not do well to give it some good words in comparison to its contrary the desiring to appear more impure more impious than we are that gross confident bold-fac'd devil the far more dangerous of the two But I say the other more secret nice hypocrisie the falseness to God taking in rivals into the heart the partial halting mutilate obedience that which keeps a reserve for Satan for Mammon for my self when all should be given up to God but above all that yet profounder piece the Aegyptian Temple a most glorious Fabrick most pitiously inhabited nothing but Cats and Crocodiles within in stead of Gods that of the painted Sepulchre the noisome poysonous secrecie under the loveliest disguise the Vault or Charnel-house of rottenness of all the impurity in the world the deep-digg'd Golgotha and Aceldama under the fairest and most inviting inscription that Histrionical piece of the Beasts Tragedy the couchaut but ravening Wolves under the Sheep's cloathing the God brought in for the basest services the impurest contrivances in the world and never pretended to or thought on till we had those vile imployments for him And this you will acknowledge sufficiently inconsistent with the purifying in this Text and so with the these Promises Having given you the severals of this Purity by the contrary branches of the Impurity we come now to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the notion of cleansing or purifying that is here so vehemently required of us And that is not the having acquired this purity having attained any perfection of this state in either kind but only the being on the way the constant motion and growth a setting out and progress and proficiency in it a daily purging and rinsing of the Soul that good innocent kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that pardonable Pharisaism of assiduous washings a daily slaughtering of the great defilers one after another one day of execution for Lust another for Rage one for the impurities of the Tongue the oathes the lies the profanations the blasphemies the noisome unsavoury discourses Blessed Lord that this might but be the day of demolishing that Babel of strange heathen languages the least degree of which is intolerable among Christians another for the impurities of the Eye and a whole Ocean of purgations little enough for that but above all an every-day care for the drying up the great fountain of Leprosie in the Heart In a word a firm ratifi'd resolution of mortifying and crucifying a devoting and consecrating all and making as much speed with them as we can To that end though the perfect Purity be not acquired yet must these three essaies be made toward it these three degrees of ascent and proficiency observ'd 1. Barring up the inlets obstructing the avenues against all future breakings in of the great polluters the resisting all fresh temptations by the remembrance how dear they have formerly cost our Souls what flouds of tears if we have done our duty what a whole shop of purgatives to get out one spot so contracted but especially stopping the recurrence of the old profane polluted habits that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cleansed swine returned to her old
Names of them to blaspheme by That he should be delivered up to Satan as the primitive Offenders were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be corporally tormented by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the tearing that foul tongue that noisome piece of flesh out of his mouth that by that means at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he may be disciplin'd or taught not to blaspheme Will you look into another sin a time of humiliation may be an excuse for the digression that of uncleanness whether of the eye the libidinous look that men are so hardly perswaded to believe to be a sin i. e. in effect that Christ forbad any thing under that phrase of looking in a Woman to lust or whether that of the tongue that oris stuprum unsavoury discourse rotten putrid noisome conversation which makes it so absurd for that man ever to pray to bless God in the Church with that part that was so polluted in the Chamber or whether the grosser sin the making the members of Christ members of a Harlot meant by the Apostle as an huge expression members of a Swine a Toad had been nothing to it what is this but a Barabbas still a Robber in competition with Christ for that body which is saith the Apostle for the Lord and not for fornication 1 Cor. 6.13 A vile infamous crime that staies not for the most part for its hell its punishment in another world meets with its Limbo its Tophet here torments and curses enough in this life if they might have leave to be consider'd 'T is worth observing in the New Testament that the Name of Idolatry not often mention'd there doth most times very probably denote this sin of uncleanness or carnality the observation might be made good at large if 't were now seasonable and I would to God my auditory would be perswaded thus to keep themselves from Idols to flie from this kind of Idolatry that mens natures have a thousand times more temptations to than that other sin that bears the envy of all our misery the Idolatry that the sacrilegious so declaim at believe me there is not a sin more incompetible with the Gospel-mercy a more unreconcileable rival of all godliness a greater waster of conscience griever and quencher of the Spirit a more perfect piece of Atheism and Heathenism be it the fairest outside Christian nor withall a greater blasting and curse to a Nation an Army a Garrison town than the permission of this one sin the voice of it crying to Heaven as loud as Sodom for fire from Heaven for judgment upon the place Remember the fierce judgment in Shittim Numb 25. upon the peoples joyning to Baal Peor that filthy heathenish Idol expounded ver 1. by committing whoredom with the daughters of Moab the heads of the people remember that the heads of the people the principal men in Israel either because they were most guilty or because the matter required such a◠expiation must be hang'd up against the Sun that the anger of the Lord might be turned away from Israel and I believe 't would pose a man to give any reason why this sin of adultery at least in this Land as well as stealing of a trifle should not be awarded in the style of that text with hanging up against the Sun and the command there is to them in place of Judicature to see the execution of the Law against them Slay you every one his men ver 5. But this is a Judaical outdated punishment among us and it hath been the cunning of Satan that it should be so who having prospered so far for his Clients would not be quiet till he had gotten all kind of restraint or discouragement of this sin to be so too till he had made the foulest incest a far cheaper sin and safer possession than the practice of some Christian vertues nay which is observable to the lasting shame of this Land till the injur'd man thus despoiled and robbed by the Adulterer be made by a kind of national custom the only infamous person and the Barabbas that robb'd him punished only with that curse in the Gospel of having all men speak well of him O what is this but as the Psalmist saith to bless them whom God abhors or as the Prophet Mal. 3.14 And now we call the proud happy and they that work wickedness are set up Believe it one or two such ponderous guilts as these are able to keep the justest cause from buoying up it self and our ferventest prayers from their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from working any saving miracles upon a Land I wish there were now no more Barabbas's amongst us a canvassing against Christ but I must not flatter you with so short a catalogue Look on your indevotion that heartless zealless behaviour in this very house of God Your Hearing which is mostly the fairest part of you what is it but as of a Rhetor at a Desk to commend or dislike the same which you have as well for the Stage as the Pulpit a Plaudite or an Hiss and for that other of Prayer though it be for those blessings of peace of safety the Shalom that many men have more devotion for than that other great sense of that word the salvation of their souls and which ardent prayer is the only means to bring down upon us yet what cold addresses what wandering eyes and thoughts what irreverent negligent motions what yawning instead of sighing out our parts of it what absolute indifference if God will take our own witness whether we be heard or no This want of ardency in us this no-fire on our Altar of Incense is certainly the thing that hath provoked God to deliver up our Liturgy to Satan to oppose and malign to calumniate and defame as at this day the Lord pardon us our part of this sin This is the preferring of Barabbas a Robber a Devil perhaps that steals away our hearts from Christ even when we are in closest converse with him As for fasting what is that but an empty formal unsignificant name The scorn of the Pharisees twice a week hath quite driven it out of our Calendar O consider this and but once more consider Look on the Sermon in the Mount the several graces and duties that there make up the Christian somewhat above the pitch of a Scribe or Pharisee and then every of the contrary vices nay the very Jewish or Heathen the moral or natural mans vertues that come short of that high Philosophy are every one the Barabbas in the Text directly this Jewish choice He that cannot forgive an enemy bless him pray for him heap all the hot burning coals of Charity upon his head and melt him by that artifice rather than break him ruine him damn him by any other what doth he but prefer his own revengeful lust that hellish piece of sensuality that food for the Wolf the Vultur the Salamander the Devil in him directly before the commands not only counsels of
c. I begin with the first of these To clear the fundamental difficulty or explain what is meant by sending to bless All sorts of Arts and Sciences have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their peculiar phrases and words of art which cannot be interpreted fully but by the critical observing their importance among those Artists Casaubon I remember observes it among the Deipnosophists that they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that none but Athenaeus can interpret to us and certainly the Book of God and Christ that spake as never man spake must not be denied this priviledge Among the many that might be referr'd to this head two here we are fall'n on together the matter of our present enquiry sending and blessing The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send and the Greâ—k parallel to it if we look it in common Dictionaries and in many places of the Scripture it self is a word of most vulgar obvious notion but if you will ask the Scripture-Critick you shall find in it sometimes a rich weighty pretious importance To design or destine to instal or consecrate to give commission for some great office How shall they preach unless they be sent and a hundred the like Thus we hear of the sending of Kings Judges Prophets but especially of our spiritual Rulers under the Gospel No other title assign'd them but that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the missi the sent or the Messengers of Christ the more shame for those that contemn this mission lay violent hands on that sacred function the meanest and lowest of the people to make one parallel more betwixt Jeroboams Kingdom and ours those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ignatius phrase brass Coines of their own impressing so contrary to the royal prerogative of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Peters agonistical stile that run without any watch-word of Gods to start them yea and run like Ahimaaz out-run all others that were truly sent The defect in our tongue for the expressing of this is a little repair'd by the use of the word Sent and so read it thus God having raised up his son Jesus gave him commission to bless us you will somewhat discern and remember the importance of this first phrase And so again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bless and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text so fully answerable to it though it be a vulgar stile in all Authors yet a propriety it hath in this place and in some others of Scripture noting the Office of a Priest to whom it peculiarly belongs to pronounce and pray for blessings i. e. in this eminent sense to bless others For there being two sorts of Priests in the Pentateuch or if you will two acts of the same Divine function the one of blessing the other of sacrificing the one observable in the Fathers of every Family in Gen. who therefore use solemnly to bless their children and after the enlarging of Families into Kingdoms belonging to Kings and eminently and signally notified in Melchisedech Gen. 14.19 the other more conspicuous in Aaron and his Successors in the Jewish Priesthood Both these are most eminently remarkable in our Christ the one in his death the other ever since his resurrection The sacrificing part most clearly a shadow of that one great oblation on the Altar of the Cross for us and in spight of Socinus such a Priest once was Christ though but once in spight of the Papists Once when he offer'd that one precious oblation of himself the same person both Priest and Sacrifice and but once no longer Priest thus than he was thus a sacrificing this is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.23 a Priesthood not suffer'd to continue the same minute determin'd his mortal life and mortal Priesthood buried the Aaronical rites and the Priest together But for the Melchisedech Priesthood that of blessing in my Text that of intercession powerful intercession i. e. giving of grace sufficient to turn us this is the Office that now still belongs unto Christ the peculiar grand Office to which that notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which Christs durable unction belongs by which he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consecrate for evermore Heb. 7. ult parallel to that so frequent style of his A Priest for ever after the order of Melchisedech not that Melchisedech was a Priest for ever and Christ like him in that but that Christ was to continue for ever such a Priest as Melchisedech in Gen. was or that his Aaronical Priesthood had an end one sacrifice and no more but his other Melchisedech priesthood was to last for ever which you will more discern if you proceed to the second particular the date of this sending the time of his instalment into his Priesthood after his resurrection God having raised up sent c. That the resurrection instal'd Christ to his eternal Priestly office or to that part of it which was to endure for ever is a truth that nothing but inadvertence hath made men question There 's nothing more frequently insinuated in the Scripture were not my Text demonstrative enough first raised up and then thus sent or instal'd the 5. and 7. to the Heb. would more than prove it so in that fundamental grand prophecy to which all that is said there refers that in the 110. Psal the Priesthood of Christ is usher'd in with a Sit thou at my right hand ver 1. ruling in the midst of enemies ver 2. the day of his power ver 3. all these certain evidences of his resurrection and then and not till then ver 4. The Lord hath sworn c. thou art a Priest for ever a mortal dying determinable Priest he was before in his death but now after his resurrection from that death a Priest for ever Once more Heb. 7.15 perhaps there may be some Emphasis in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ariseth there ariseth another Priest or he ariseth another an Aaronical Priest in his death but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Melchisedech i. e. another kind of Priest in his resurrection Add to this that the Melchisedech-Priest must be like the type a King as well as a Priest which Christ as Man was not till after his resurrection and so that other famous type of our Jesus Zach. 6.13 Josua the son of Josedek the High-Priest he shall be a Priest upon the throne and the counsel of peace that grand consultation of reconciling sinners to God shall be betwixt them both in the union of that Sceptre and that Ephod that Mitre and that Crown the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Regal and Sacerdotal Office of Christ and as one so the other both dated alike from after the resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing that by this accumulation of Scripture-testimonies it was necessary to demonstrate For the clearing of which truth and reconciling or preventing all
the World and ours to Grace and so even possess Christ whilst we speak of him And first if we look on his Mother Mary we shall find her an entire pure Virgin only espoused to Joseph but before they came together she was found with Child of the Holy Ghost Matth. i. 18 And then the Soul of Man must be this Virgin Now there is a threefold Purity or Virginity of the Soul First An absolute one such as was found in Adam before his fall Secondly A respective of a Soul which like Mary hath not yet joyned or committed with the World to whom it is espoused which though it have its part of natural corruptions yet either for want of ability of age or occasion hath not yet broke forth into the common outrages of sin Thirdly A restored purity of a Soul formerly polluted but now cleansed by repentance The former kind of natural and absolute purity as it were to be wished for so is it not to be hoped and therefore is not to be imagined in the Virgin Mother or expected in the Virgin Soul The second purity we find in all regenerate infants who are at the same time outwardly initiated to the Church and inwardly to Christ or in those whom God hath called before they have ingaged themselves in the courses of actual hainous sins such are well disposed well brought up and to use our Saviours words Have so lived as not to be far from the Kingdom of God Such happily as Cornelius Acts x. 1 And such a Soul as this is the fittest Womb in which our Saviour delights to be incarnate where he may enter and dwell without either resistance or annoyance where he shall be received at the first knock and never be disordered or repulsed by any stench of the carkass or violence of the Body of sin The restored purity is a right Spirit renewed in the Soul Psal li. 10 a wound cured up by repentance and differs only from the former purity as a scar from a skin never cut wanting somewhat of the beauty and outward clearness but nothing of either the strength or health of it Optandum esset ut in simplici Virginitate servaretur navis c. It were to be wished that the Ship our Souls could be kept in its simple Virginity and never be in danger of either leak or shipwrack but this perpetual integrity being a desperate impossible wish there is one only remedy which though it cannot prevent a leak can stop it And this is repentance after sin committed Post naufragium tabula a means to secure one after a shipwrack and to deliver him even in the deep Waters And this we call a restored Virginity of the Soul which Christ also vouchsafes to be conceived and born in The first degree of Innocence being not to have sinned the second to have repented In the second place the Mother of Christ in the flesh was a Virgin not only till the time of Christ's conception but also till the time of his birth Matth. i. 25 He knew her not till she had brought forth c. And farther as we may probably believe remained a Virgin all the days of her life after for to her is applied by the Learned that which is typically spoken of the East-gate of the Sanctuary Ezek. xliv 2 This gate shall be shut it shall not be opened and no man shall enter in by it because the Lord the God of Israel hath entred in by it therefore it shall be shut A place if appliable very apposite for the expression Hence is she called by the Fathers and Counsels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Perpetual Virgin against the Heresie of Helvidius The probability of this might be farther proved if it were needful And ought not upon all principles of nature and of justice the Virgin Soul after Christ once conceived in it remain pure and stanch till Christ be born in it nay be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Perpetual Virgin never indulge to sensual pleasures or cast away that purity which Christ either found or wrought in it If it were a respective purity then ought it not perpetually retain and increase it and never fall off to those disorders that other men supinely live in If it were a recovered purity hold it fast and never turn again As a Dog to his vomit or a Sow to her wallowing in the mire For this conception and birth of Christ in the Soul would not only wash away the filth that the Swine was formerly mired in but also take away the Swinish nature that she shall never have any strong propension to return again to her former inordinate delights Now this continuance of the Soul in this its recovered Virginity is not from the firm constant stable nature of the Soul but as Eusebius saith in another case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From a more strong able Band the Vnion of Christ to the Soul his Spiritual Incarnation in it Because the Lord the God of Israel hath entred in by it therefore it shall be shut Ezek. xliv 2 i. e. it shall not be opened either in consent or practice to the lusts and pollutions of the World or Flesh because Christ by being born in it hath cleansed it because he the Word of God said the Word therefore the leprosie is cured in whom he enters he dwells and on whom he makes his real impression he seals them up to the day of redemption unless we unbuild our selves and change our shape we must be his In the third place if we look on the agent in this conception we shall find it both in Mary and in the Soul of Man to be the Holy Ghost that which is conceived in either of them is of the Holy Ghost Matth. i. 20 Nothing in this business of Christs birth with us to be imputed to natural power or causes the whole contrivance and final production of it the preparations to and labouring of it is all the workmanship of the Spirit So that as Mary was called by an ancient so may the Soul without an Hyperbole by us be styled The Shop of Miracles and The Work-house of the Holy Ghost in which every operation is a miracle to nature and no tools are used but what the Spirit forged and moves Mary conceived Christ but it was above her own reach to apprehend the manner how for so she questions the Angel Luke i. 34 How shall this be c. So doth the Soul of Man conceive and grow big and bring forth Christ and yet not it self fully perceives how this work is wrought Christ being for the most part insensibly begotten in us and to be discerned only spiritually not at his entrance but in his fruits In the fourth place that Mary was chosen and appointed among all the Families of the Earth to be the Mother of the Christ was no manner of desert of hers but Gods special favour and dignation whence the
by which to make a judgment of Gods decree concerning us I say if we will believe God hath elected us 't is impossible any true Faith should be refused upon pretence the person was predestined to destrustion and if it were possible yet would I hope that Gods decrees were they as absolute as some would have them should sooner be softned into mercy than that mercy purchased by his Son should ever fail to any that believes The bargain was made the Covenant struck and the immutability of the Persian Laws are nothing to it that whosoever believeth in him should not perish but have everlasting life Joh. iii. 15 Wherefore in brief let us attend the means and let what will or can come of the End Christ is offered to every soul here present to be a Jesus only do thou accept of him and thou art past from death to life there is no more required of thee but only to take him if thou art truly possessor of him he will justify he will humble he will sanctifie thee he will work all reformation in thee and in time seâ—l thee up to the day of redemption Only be careful that thou mistakest not his Person thou must receive him as well as his promises thou must take him as a Lord and King as well as a Saviour and be content to be a subject as well as a Saint He is now proclaimed in your ears and you must not foreslow the audience or procrastinate To day if you will hear his voice harden not your hearts He holds himself out on purpose to you and by the Minister wooes you to embrace him and then it nearly concerns you not to provoke so true so hearty nay even so passionate a friend if he be not kissed he will be angry Lastly if in this business of believing so vulgarly exposed there yet appear some difficulties in the practice to be overcome before it prove a possible duty If self-denial be incompetible with flesh and blood if delights and worldly contentments if an hardned heart in sin and a world of high Imaginations refuse to submit or humble themselves to the poverty of Christ if we cannot empty our hands to lay hold or unbottom our selves to lean wholly on Christ then must we fly and pray to that spirit of power to subdue and conquer and lead us captive to it self to instruct us in the baseness the nothingness nay the dismal hideous wretchedness of our own estate that so being spiritually shaken and terrified out of our carnal pride and security we may come trembling and quaking to that Throne of Grace and with the hands of Faith though feeble ones with the eye of Faith though dimly with a hearty sincere resigning up of our selves we may see and apprehend and fasten and be united to our Saviour that we may live in Christ and Christ in us and having begun in the life of Grace here we may hope and attain to be accomplished with that of Glory hereafter Now to him which hath elected us c. SERMON XII ACTS XVII 30 And the times of this ignorance God winked at but now commandeth all men every where to repent THE words in our English Translation carry somewhat in the sound which doth not fully reach the importance of the Original and therefore it must be the task of our Preface not to connect the Text but clear it not to shew its dependence on the precedent words but to restore it to the integrity of it self that so we may perfectly conceive the words before we venture to discuss them that we may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle phrases it first represent them to you in the bulk then describe them particularly in their several lineaments Our English setting of the words seems to make two Propositions and in them a direct opposition betwixt the condition of the ancient and present Gentiles that God had winked at i. e. either approved or pitied or pardoned the ignorance of the former Heathens but now was resolved to execute justice on all that did continue in that was heretofore pardonable in them on every one every where that did not repent Now the Original runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is in a literal construction God therefore passing over the times of ignorance as if he saw them not doth now command all men every where to repent Which you may conceive thus by this kind of vulgar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sensible proceeding in God God always is essentially and perfectly every one of his Attributes Wisdom Justice Mercy c. but yet is said at one time to be peculiarly one Attribute at another time another i. e. to be at one time actually just at another time actually merciful according to his determination to the object As when God fixes his Eyes upon a rebellious people whose sins are ripe for his justice he then executes his vengeance on them as on Sodom when he fixes his Eyes upon a penitent believing people he then doth exercise his mercy as on Nineveh Now when God looks upon any part of the lapsed World on which he intends to have mercy he suffers not his Eye to be fixed or terminated on the medium betwixt his Eye and them on the sins of all their Ancestors from the beginning of the World till that day but having another account to call them to doth for the present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look over all them as if they were not in his way and imputing not the sins of the Fathers to the Children fixeth on the Children makes his Covenant of mercy with them and commandeth them the condition of this Covenant whereby they shall obtain mercy that is every one every where to repent So that in the first place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be rendred by way of opposition he winked then but now commands as if their former ignorance were justifiable and an account of knowledge should only be exacted from us And in the second place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word read but this once in all the New Testament must be rendred not winking at but looking over or not insisting upon as when we fix our Eyes upon a Hill we suffer them not to dwell on the Valley on this side of it because we look earnestly on the Hill Now if this be not the common Attical acception of it yet it will seem agreeable to the penning of the New Testament in which whosoever will observe may find words and phrases which perhaps the Attick purity perhaps Grammar will not approve of And yet I doubt not but Classick authorities may be brought where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall signifie not a winking or not taking notice of but a looking farther a not resting in this but a driving higher for so it is rendred by Stephanus Ad ulteriora oculos convertere and then the phrase shall be as proper as the sense the Greâ—k as authentical as
dealt well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath not the power of the Earth Chal. * Grown foure * putrid †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Psalm was by the spirit of Prophecy delivered by David Chald. * They have not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII ‖ They feared a fear but. †Who shall give from Sion the salvation of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fifteenth Psalm is a description of a pious Man such as shall be admitted into Gods presence to serve him here in the place assigned for his Worship and to be rewarded with heaven hereafter and seems to have been composed by David in reflection on the time of his restitution or coming back to the Ark and the Tabernacle from which he had been driven for some space as at other times so on occasion of Absaloms Rebellion See 2 Sam. 15.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Davids Jewel or Sculpture †or I have said * To the Saints that are in the earth and to the excellent all my delight is in them ‖ Let their Idols be multiplyed let them hasten after another or endow or present another * holdest see note f. †The portions ‖ chastise * cast down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or O God of righteousness or righteous God * hast not found have thought and my mouth hath not transgrest †or violent ‖ By holding up my goings in thy paths my feet have not tript or shaken * because thou hast heard me †Magnifie thy mercies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ the black of the apple of the eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ the orbicular apple which is in the midst of the eye Chald. †spoil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * my enemies encompass against me with the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ With fat have they shutâ—up their mouths they speak * to cast me down to the ground †His likeness is as of a Lion he desires to ravine and as of a young Lion lying in his den ‖ prevent him †or by the sword * the men by thy hand O Lord from the men ‖ and from thy treasure or with thy good things thou fillest their belly they have plenty of children and leave the remainder of their riches to their little ones †I will through righteousness behold thy face I shall be filled at the awaking of thy glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ for all the days wherein God had delivered him Chald Paraphr ‖ refuge * my rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * praise and call upon the Lord so †cords ‖ cords ‖ See Psal 104. note c. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from many people Chald. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure signifies also just and faithful ‖ or taken a fort †Gods way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * He fitteth makes even †care or discipline ‖ or hast thou multiplyed to me ‖ or ly or yield feigned obedience to me †languish or consume 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * move fearfully out of their holes or fenced places ‖ destroyeth or breaketh to pieces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 2 Chr. 22.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Prefect of his Musick ‖ They have not speech nor words their voice is not heard ‖ restoring see note e. †or seducible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or food * truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ dropping of the combes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †doth thy servant shine * The words of my mouth and the meditations of my heart shall be accepted in thy sight or an acceptable sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Psa 136. ‖ Meteor l. 4. c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40. p. 428. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 295. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ibid. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Prefect of his Musick * Secure thee or set thee up on high 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †thy help 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or burn to ashes thy ‖ recount their chariots and some their horses but we will recount †Lord save the King He will hear us in the day of our calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Prefect of his Musick * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King Messias Chald. †pouring out or perhaps espousal * hast met him ‖ set him blessings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ bent or spread †they prevailed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * set them a shoulder or make them as one shoulder on thy strings shalt thou prepare against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Praefect of his Musick †the Hind of the Morning * Far from my help are the words ‖ and ו †I have no rest * perseverest
writing ‖ To do or that I should do thy will O my God I have delighted therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. †in the midst of my bowels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Psal 22.14 ‖ confined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †confine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * and I could not see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or They shall †or They shall * turpitude ‖ and say alwayes Let the Lord magnifie them that love thy salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos. Grac. Patr. a Balthas Corder ed. p. 749. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ sick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †turne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ A word of Belial or A wicked word cleareth to him †the man of my peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * de pond mens ‖ hinde brayeth †brayeth * I remembred these things and poured out my soul upon me for I had gone into the covering or had gone with the multitude I had put them forward ‖ a festival multitude or multitude going in devotion †or my see note f. ‖ Hermonim from the little hill †by the voice * against me have passed by or over ‖ In the day commanded the Lord his benignity and in the night was his song with me my prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ unmerciful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the gladness of my joy or of my youth or who makes my sorrow joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ sâ—n◠†presence * the salvations of Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ gore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ‖ we have praised God * will confess †for eating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * for no or without any possession and dost not gain by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ the six stringed instruments †the beloved maids 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See the Chaldee v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O King Messias The spirit of prophecy in thy lips So also Kimchi and Aben-Ezra and Sol Jarchi understand the whole Psalm of the Messias ‖ hath prepared †my composures I will recite or deliver or speak unto the * seeing that or because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Prosper thou in thy majesty ride for the word or cause or business of †he shall teach thee terrible things with or by thy right hand ‖ the people shall fall under thee in the heart †Myrrhe Aloes and Cassia are all thy garments from * wherein thou takest delight ‖ in thy train or magnificence ‖ eyes of gold †embroidered raiment * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII * or land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †just men shall be thy children Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ ready 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * The streams of the river or The river by his streams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ at the appearing of the morning ‖ fortress or high place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †shields * high place or fortress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or hath subdued †or hath chosen c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ are the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII ‖ on the North side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †affrighted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Chald. * there was pain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ awaited †or righteousness consecrateth thee ‖ divide sever distribute †number them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Concord T. 11. p. 286. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phalag l. 3. c. 6. and Canaan l. 1. c 34. Geogr. l. 3. Bib. l. 5. * Basil Ed. p. 553. e. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 117. Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * evil ‖ Confident men boast themselves in their wealth and the †One shall not by any means redeem man shall not give his ransome to God * shall be pretious and shall cease ‖ He shall yet live ‖ shall see the wise die together shall the fool and brute perish * 〈◊〉 strangers ‖ Among them their houses shall be for ever their Tabernacles from age to age they have imposed their names on their lands †And * Abides not in honour ‖ or folly to them yet their followers are pleased with them †put into Hades * conduct them ‖ form shall do so when Hades shall fail to be an habitation to it ‖ for in his life time †but thou shalt be praised for doing well unto thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ for ל ‖ but the Chaldee seems to make Asaph the Composer of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand of Asaph * he will call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †From Sion
from the perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ will shine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * be idle delay * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall call the Angels Câ—ald ‖ for or concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †c. which give themselves to prayer which is like sacrifice Chald. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. the high Angels †before me continually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repress thy evil desire and it shall be accounted before God as a sacrifice of confession Chald. * which prevent not and pray in prevarication Chald. ‖ or I delay'd or let thee alone see note b. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I deferred or expected that thou mightest repent Chald. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will ordain the judgment of hell in the world to come Chald. †disposeth his way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * De Civit. l. 20. c. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ had come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †mercy or benignity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * commiserations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ continually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †To thee to thee only * In thy doings ‖ overcome †contendest * born ‖ delightest in truth in the reins †or makest me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ so the Ch. ‖ that I should give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Paul Fagius in Exod. 22. Tom. 1. p. 709. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Tom. 1. p. 709. l. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Psal 119. Bas. ed. p. 522. †de Pâ—â—n l. 1. c. 11. * Strom. l. 3. ed. Sylburg p. 20â— * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial. cum Tryph. p. 316. A. * Tom. 1. p. 709. l. 42. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Rom. 6. Hom. 11. * in Rom. 6. Hom. 11. ‖ Basil ed. p 522. Ibid. p. 501. †de Poenit. 1. c. 11. ‖ Adver Haer. c. 34. Tom. 3. p. 72. l. 8. †Tract Sâ—â—ca fol. 52.1 Tom. l. p. 710. l. 18. †p. 711. l. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or remove thee from the Tabernacle †flourishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ the hollow instrument †Who shall give from Sion the salvation of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Praefect of his stringed instruments see note â— Psal 4. ◠†vindicate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †treacherous observers spiâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ sacrifice 〈◊〉 thee a voluntary oblation †beheld or looked 〈◊〉 mine enemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ב 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am unquiet and clamorous Chald. †set themselves against me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * trembleth ‖ who will give me the wing as a dove I will fly and dwell or rest †Lo I will * I will ‖ stormy wind or wind that is raised from the whirlwind †Overwhelm them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ so the Chald. ‖ injury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †one whom I esteemed as my self * joyned our selves to the assembly ‖ see the Chald. ‖ Death shall deceive or forget them they shall go †will deliver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * is ‖ are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †they are not changed and they ‖ They are divided their mouth butter their heart war †or cast thâ— affairs on the Lord who gave thee * not suffer the rightâ—ous to be for ever moved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ the silent Dove afar off †had him in their power * gapes after me ‖ my observers gape daily †In the Lord his word will I boast * deprave ‖ According to their iniquity abjection shall be to them or they shall be cast away †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the days of the vagrancy Chald. ‖ that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †In God his word will I glory in the Lord his word will I glory See note c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ performeth for me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ he hath put to shame †so the Chald. †I lie or my soul I lie among lions the sons of men are set on fire their teeth * prepared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see 2 Chron. 30.19 Ezr. 7.10 Psal 10.17 ‖ I will awake the morning †Sky or thy glory is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †on the earth Your hands or you with your hands frame violence * from the belly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ the wisard that useth incantations ‖ Thou wilt break 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †grinders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * They shall melt as waters go from themselves he shall direct his arrows see note on Psa 64. a. as if they were â—ut asunder ‖ he shall passaway as the deciduous faln or dead embryon of a woman they shall not †or thorns know the brier * hurry them away as it were alive as it were in fury or so shall rawness so shall anguish know them or affright them ‖ And ו †fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * L. 3. c. 2. p. 113. A. P. 114. â— Ib. A. 116. A. P. 114. C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ de bell Jud. l. 5. c. 1. see Plin. l. v. c. 9. Solon c. 35. Strabo l. 17. p. 817. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ the halloâ— instruments for answering * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was written in the person of them that were in captivity Kimchi †hades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ all the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †sculke or hide themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ holy ones see note b. ‖ or shall cooâ—est or enter the lists with †Formidable in the great assembly of holy 〈◊〉 that incompass him * and thy faithfulness incompasseth thee ‖ over the pride or elation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †exalted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Righteousness ‖ preparing ‖ of or from the Lord. †from the * an eminent man ‖ ready or firme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †deceite him ‖ pollute profane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †scourges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * break from with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ lie in my faithfulness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †profane see v. 31. * to the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †a ruine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ rise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †splendor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * what my age is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ hades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †primitive * total of many people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ delayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * De Civ Dei lib. 17. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or for ל †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophet of God Chald. †refuge or help or support * or the earth were in travail ‖ a broken estate ‖ overflowest them they shall be a dream in the morning as grass is changed †end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * thought or breath ‖ to them are seveâ—y years †in vigor eighty years and the strenâ—â—â— of them is labour * as thy fear thy wrath or and the terror of thine inâ—gnation ‖ To nâ—â—ber our days do thou so teach us that we may ‖ sweetness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ×› 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David said v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laus Cantici David A laud of Canticle of David tit †remains in the protection ‖ O Lord art my hope thou hast made the most High thy help or refuge see Psal 90. a. †carry thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Asp or Basilisk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII ‖ delighted in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ day of Sabbath see note c. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age to come of the Messiah which shall be all Sabbath Sol. Jarchi ‖ song or loud voice see Psal â— 6. on the harp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †all * that they may be destroyed ‖ or separated †behold or look on mine enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * hear the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Yet more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †declare or shew forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * my rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ R. Saad Gaon and Rasi and Kimchi †he hath girded himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ to length of days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †So R. Gaon Sol. Jarchi and Kimchi * O Lord thou God of revenges thou God of revenges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ instructs the nations he that teacheth man knowledge shall not he rebuke †whilst * is ‖ even to †after it all the upright in heart ‖ If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †have cherished or refreshed * So Sol. Jarchi expounds it * to me for a defense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ for a rock of my trust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †render or return 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * R. Gaon Rasi Kimchi ‖ secret parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or dominion * or if you will to day hear ‖ or though they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †wearied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people whose idols are in their hearts Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ see the LXXII their title of the Psalm †splendor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ power or empire †or his holy majesty see Ps 29.6 * make a loud noise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ cry vehemently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †At the presence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Fortunatus in Hymn Impleta sunt quae concinit David fideli carmine Dicens in nationibus Regnavit à ligno Deus †Apol. 11. p. 80. A. Dial. cum Tryph. p. 298 299. * Advers Judaeos c. 10. 13. advers Marc. l. 3. c. 19 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII †many Islands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Angeli ‖ most
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
the mode of an earnest petitioner that waits and never means to move till his requests are granted And thou O Lord answerably wilt be pleased I doubt not to make the same speed to receive that address of mine to hearken to and grant my prayer 4. For thou art not a God that hath pleasure in wickedness neither shall evil dwell with thee Paraphrase 4. Of this I have full confidence when I consider how impossible 't is for thee to favour Rebellion or any sort of wickedness such as mine enemies now practice against me that is the part of false and Idol Gods i. e. of Devils or to abett or indeed endure or not oppose them that design so great a wickedness A stranger if he undertake not some degree of Proselytisme if he renounce not his Idolatry is not permitted to abide or sojourn or even to be a slave among thy people How much less then shall any wicked man be endured in thy presence 5. The foolish shall not stand in thy sight thou hatest all workers of iniquity Paraphrase 5. The mad folly and presumption of these vainglorious vaunters of their own worth and excellencies thou dost abhor even to behold art so far from allowing or favouring the boasts or enterprises of such that thou dost hate them perfectly and so dost thou all others whatsoever their language is whose actions of uniforme obedience do not approve them to thee 6. Thou shalt destroy them that speak leasing the Lord shall abhor the bloody and deceitful man Paraphrase 6. Thy Justice and patronage of the innocent ingage thee to destroy the false and treacherous which under fair pretenses maketh the foulest evils He whole double property it is to be made up of mercy and fidelity utterly detests that falseness and treachery which is designed to the oppressing and shedding the blood of the guiltless 7. But as for me I will come into thy house in the multitude of thy mercy in thy fear will I worship toward thy holy Temple Paraphrase 7. This therefore must ingage me by way of just return to thy free and undeserved mercies and the great and continual succession of them in all my times of need to make my frequent visits to that place where thou art pleased to praesent into thy self I mean the Tabernacle with the Ark of the Testimony in it And therein as in the Court and Palace of thy Sacred Majesty to prostrate my soul before thee with all possible humility care and reverence 8. Lead me O Lord in thy righteousness because of my enemies make thy way strait before my face Paraphrase 8. And it shall be a special part of my request unto thee O Lord that by the conduct of thy grace I may be directed and assisted in keeping strictly and close to all thy commands that those that hate me most and observe me most diligently on purpose to get some advantage against me may find nothing to quarrel or accuse in me To which end Lord do thou give me a clear sight of my duty and incline my heart to walk exactly and so acceptably before thee 9. For there is no faithfulness in their mouth their inward part is very wickedness their throat is an open sepulchre they flatter with their tongue Paraphrase 9. This I am most neerly concerned in having so malitious treacherous eyes upon me enemies that will not spare to forge falsities against me that in their hearts meditate nothing but mischief and when they open their mouths 't is as when a Grave is digged or a pit laid open or as when the state of the dead is said to gape only to swallow up and devour the most innocent their tongues when they are softest and most flattering are full of all kind of deceit 10. Destroy thou them O God let them fall by their own counsels cast them out in the multitude of their transgressions for they have rebelled against thee Paraphrase 10. This I am confident thou wilt not suffer to go unpunished even in this life Their own malitious projects shall betray and ruine themselves instead of prospering against me the more their designs of mischief are the more multiplyed are their rebellions against God and thereby will he be certainly provoked to eject and cradicate them 11. But let all those that put their trust in thee rejoyce let them ever shout for joy because thou defendest them let them also that love thy name be joyful in thee Paraphrase 11. On the other side all such as rely on God that do their duty with faithfulness and resort to his safeguard for their protection shall never want cause of joy and exultation his providence shall signally watch over them and his presence secure them And as love is a delightful affection and never suffers them that are possest with it to be sad in the presence and mutual Returns of the beloved so in a most eminent manner the lovers of God whose hearts are fixt on him and their greatest pleasures placed in injoying the constant pledges of his love shall never want matter of the most exuberant joy so good a God will never fail to give them whatsoever they desire 12. For thou Lord wilt bless the righteous with favour wilt thou compass him as with a shield Paraphrase 12. For thy promises O God have obliged thee to prosper the righteous to reward and crown his fidelity to thee with thy special kindness toward him and then how can he want any other shield or protection that hath the guard of thy favour under which to secure himself Annotations on Psal V. Tit. Nehiloth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this one time found in the whole Bible we can but divine at the signification of it having no certain guide to rely on for it Lexicographers say 't is an eminent Musical Instrument and the word being of affinity both with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a torrent or running river and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bee it is by some deemed to have the name from the one or the other as imitating the murmurs of either of them Some have derived it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perforavit and then it must signifie a hollow wind-instrument Thus indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a pipe or flute or timbrel and the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to play on a pipe c. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where used in this sense The regular way of deriving it and that which is allowed by Lexicographers is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haeres fuit baereditate aut successione accepit and is oft rendered by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dividing or distributing into parts but most frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 succeeding to by inheritance And in this notion it may possibly signifie a song or hymn divided to be sung in parts as in Quires
provoked his spirit so that he spake unadvisedly with his lips Paraphrase 32 33. Before this is set down Num. 20. another murmuring of our Fathers against God occasioned by some want of water at Meribah a place so called from their chiding and contending with Moses where in their rage they wished they had died in that former plague Numb 11.13 And this their peevishness was a provocation to Moses who though he were a meek man brake out into a passionate speech v. 10. Hear ye now ye rebels shall we fetch you water out of this rock Wherein as he spake with some diffidence as if it were impossible to fetch water out of the rock when God had assured him v. 8. that at his speaking to the rock it should bring forth water sufficient for them all and is accordingly challenged of unbelief v. 12. so he seems to have assumed somewhat to themselves shall we and so did not sanctifie God in the eyes of the people of Israel v. 12. did not endeavour as he ought to set forth God's power and glory and attribute all to him And this passionate speech cost Moses very dear and was punished with his exclusion out of Canaan v. 12. Deut. 1.35 and 3.26 and 4.21 and 34.4 34. They did not destroy the nations concerning whom the Lord commanded them 35. But were mingled among the heathen and learned their works 36. And they served their idols which were a snare to them 37. Yea they sacrificed their sons and daughters unto devils 38. And shed innocent blood even the blood of their sons and of their daughters whom they sacrificed to the idols of Canaan and the land was polluted with blood 39. Thus were they defiled with their own works and went a whoring with their own inventions Paraphrase 34 35 36 37 38 39. After all this when at length they were come into the promised land and had received particular command Deut. 7.2 that they should utterly destroy all the idolatrous inhabitants thereof for fear they should be inveigled by them and drawn away to their idol-worship and those abominable pollutions they were infamously guilty of yet contrary to this express command of God's they did not execute this severity they spared them and drave them not out but permitted them to live amongst them Jud. 1.21 and so 't is oft mentioned through that book and by this means they were corrupted and brought into their heathen sins see Jud. 3.6.7 worshipt their Idols and false Gods and observed those abominable rites which infernal spirits had exacted of their worshippers the slaying and sacrificing of men innocent persons yea their own dearest children and so to idolatry and worship of the Devil they added blood-guiltiness of the highest degree the deepest dye even the most barbarous and unnatural and to all these yet farther adding fornication and those abominable sins that those nations were guilty of and for which the land spued them out Lev. 18.28 40. Therefore was the wrath of God kindled against his people in so much that he abhorred his own inheritance Paraphrase 40. This great sin adding to all the former provocations most justly inflamed the vehement anger and displeasure of God against this people of which he had before resolved and promised Abraham that he would own them for ever as his peculiar and so a long while he did and bare with them very indulgently but they growing still worse and worse 't was but reasonable and according to the contents of his not absolute but conditionate covenant at length to reject and cast them off or withdraw his protection from them 41. And he gave them into the hands of the heathen and they that hated them ruled over them 42. Their enemies also oppressed them and they were brought in subjection under their hand Paraphrase 41 42. And accordingly so he did he suffered the heathen nations about them to invade and overcome them the King of Mesopotamia Jud. 3.8 who had dominion over them eight years the Midianites and Amalekites Jud. 6.3 the Philistims and Amorites Jud. 10.6 the Philistims Jud. 13.1 43. Many times did he deliver them but they provoked him with their counsel and were brought low for their iniquity Paraphrase 43. In each of these destitutions and oppressions God still reteined his wonted respect to them so far as from time to time to raise them up Captains to undertake their battels and to rescue them out of their oppressors hands but then still again they fell to their sinfull idolatrous courses and again forfeited and devested themselves of God's protection and were again subdued by the same or some other of their heathen neighbours 44. Nevertheless he regarded their affliction when he heard their cry 45. And he remembred for them his Covenant and repented according to the multitude of his mercies 46. He made them also to be pitied of all those that carried them captives Paraphrase 44 45 46. And yet then also he did not utterly destitute them but in their times of distress and flying to him for succour he looked upon them with pity again remembred the covenant made with their Fathers and in infinite mercy returned from his fierce wrath and so inclined the hearts of those that had conquered them that instead of increasing they compassionated their miseries 47. Save us O Lord our God and gather us from among the heathen to give thanks to thy holy name and to triumph in thy praise Paraphrase 47. O blessed Lord be thou now pleased to return our captivity to reduce us from the hands of our heathen enemies that we may live to enjoy those blessed opportunities of making our most solemn acknowledgments to thee and blessing and magnifying thy holy name in this or the like form 48. Blessed be the Lord God of Israel from everlasting to everlasting and let all the people say Amen Praise ye the Lord. Paraphrase 48. To the almighty Lord of heaven and earth that hath made good his covenant of mercy to all his faithfull servants be all honour and glory from all and to all eternity And let all the world join in this joyfull acclamation adding every one his most affectionate Amen and Hallelujah Annotations on Psal CVI. Tit. Praise the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here no part but onely the title of this Psalm This appears by two competent evidences 1. By the joint suffrage of all the ancient Translators of which the Syriack renders it not at all but in stead of it gives as their use is a large syllabus or contents of the Psalm but the Chaldee retein it as a title and the LXXII and Latin retein the Hebrew words putting them into one in the direct form of a title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alleluja and the Arabick more expresly such a Psalm noted with the title of Alleluja 2. By express testimony of Scripture 1 Chron. 16. There we reade v. 7. On that day David delivered first not this Psalm as we
reade but these viz. three Psalms to thank the Lord into the hands of Asaph and his brethren The first of these Psalms is the 105. recited there in the first thirteen verses the second Psal 96. the last is that which we have before us And as the first begins v. 8. the second v. 23. so doth this third follow v. 34. Give thanks unto the Lord for he is good for his mercy endureth for ever and then as in a breviate v. 35 36. the two last verses of it and so 't is evident the Alleluja in the front was not used but left out as being no part but onely the title of the Psalm which by the way teacheth us that in the offices of the Church the titles of the Psalms were not wont to be used in the Jewish Church but designed for other purposes either to signifie the Authour or Occasion or Matter or Kind of the Psalm This being thus cleared of this present Psalm will be in all reason applicable to all those other Psalms which have this form of Alleluja Praise the Lord in the front of them as the Title in every of them and not any part of the Psalm V. 7. At the Sea For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Sea the LXXII seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participle present from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascend rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascending but that not very fit to be accorded to the context which speaks of their murmuring at the red sea into which they could not with any propriety be said to ascend And yet herein the Latin and Arabick follow them though they do also truly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in mare ascendentes in mare mare rubrum ascending into the sea the red sea But the Syriack departs from them as the Chaldee and reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near the waters V. 13. They soon forgat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth questionless signifie making haste and if here it did so there is no necessity it should be joyned with the following verb and signifie adverbially for all the ancient Interpreters reade it as a verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made haste say the LXXII citò fecerunt they did suddenly the Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack both used for making haste from the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in commotion and perturbation And so the sense will best bear they made haste i. e. took it ill that they were not presently brought into the plenty they were promised so after this we see Numb 20.5 that this was their form of expostulation with Moses Wherefore have ye made us to come up out of Aegypt to bring us to this evil place it is no place of seed or figgs or vines or pomegranates the plenty promised them in Canaan and then thus to make haste was to be impatient to stay God's time of giving them this inheritance but because they had it not streight wishing themselves back again in Aegypt And this well agrees to the context they made haste they forgat his works they waited not for his counsel making an opposition betwixt the first and the two last of these they made haste i. e. weighed not considered not what God's purposes or promises concerning them were could not attend the performance of God's promise in his own time went on passionately in pursuit of their plenty which they lookt for and as soon as they descried any difficulty want of water a desart place concluded presently that they were betrayed and should be utterly undone and lost neither remembring what God had formerly done for them by interposition of his power nor waiting with patience till God's time or till concerning their present exigence he should make known his purposes to them This is very agreeable to the notion of this word in Kal for making haste and in Niphal applied to the mind for doing all things rashly inconsiderately praecipitously and so foolishly So Job 5.13 the counsel of the froward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is hasty inconsiderate we render it is carried headlong So Hab. 1.6 the Chaldeans are called a bitter nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and passionate inconsiderate And so for that other passion of fear most opposite to faith or trust in God in which sense that is most true Isa 28.16 he that believeth will not make haste 't is used Isa 35.4 say unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hasty or praecipitous in heart i. e. those which because they had not presently what they hoped feared they should never have it for so it follows be strong have some constancy of mind fear not And this seems to be the full importance of the word here their passionate fear and distrust of God's promises because they were not instantly performed made them hasty praecipitous inconsiderate and in that fit of passion they forgat his works V. 15. Leanness For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maciem leanness the LXXII are deemed by some to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasure or desire because they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saturity as if that were set to signifie as much as they could or did desire and this not disagreeable to the story which mentions it in this style Exod. 16.8 The Lord shall give you in the evening flesh to eat and in the morning bread to the full and Psal 78.25 he sent them meat to the full and v. 29. they ate and were well filled for he gave them their own desire they were not estranged from their lusts In this rendring of the LXXII the Syriack and Latin c. agree the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Latin saturitatem saturity And without changing the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into any other this probable account may be given of their rendring 'T is known in Physick that upon the ingestion of meats in their quality unwholsome or of two much of those which are healthfull Nature with much violence seeks to discharge it self by the several evacuations upon which follows a suddain and almost incredible dejection of strength and falling away in flesh To this the story Num. 11.20 seems to refer where 't is said that the Quails should come out at their nostrils for that is a symptome not unusual in violent vomitings such as accompany great and dangerous surfeits so that the plague which then befell the Israelites seems to be that affection which Physicians name cholera and is then properly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saturity or surfeit by the LXXII and those translators that follow or accord with them and so not very unfitly set to express that emaciation which was an effect of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or saturity But the Chaldee render it more to the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leanness The passage visibly belongs to the immediate consequents in the story of Quails set