at length shew forth his power and just vengeance the prayers and sighs of the injured and the loud cry of his proud vaunting oppressors impieties will excite and raise up the Lord of hosts to the rescue of the one and infliction of vengeance on the other Those that cry to him and relye on him he will certainly hear and relieve effectually or he that scorns his all-seeing eye and just providence shall be scorned and rebuked by him 6. The words of the Lord are pure words as silver tried in a furnace of earth purified seven times Paraphrase 6. This God hath promised and then there can be no doubt of his fidelity in performing it The silver that is most perfectly refined is not freer from dross than his words from all mixture of deceit He cannot lie nor will he ever fail those that relie and trust on him 7. Thou shalt keep them O Lord thou shalt preserve them from this generation for ever Paraphrase 7. He will undoubtedly perform his promise keep his word inviolable and so I am confident support and defend every godly person from this sort of wicked Atheists how often or how confidently soever they shall rise up against him 8. The wicked walk on every side when the vilest men are exalted Paraphrase 8. And it shall be matter of observation and withall of astonishment to wicked men to be witnesses of this act of Gods justice to see those whom they most extremely vilified to be now exalted by him and made evidences and instances of his Governing the World and taking special care of those that depend on him how vile and abject soever they are in the eyes of men Annotations on Psalm XII V. 5. Puffeth Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is question'd whether it be the right reading or no for all the antient interpreters read it in the first person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII fiducialiter agam saith the Latine and I will testifie saith the Chaldee and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will work salvation openly say the Syriack And so all these suppose it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will as in the antecedents the Lord saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will rise and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will set whereas our English Translation that read and render it in the third person do 1. suppose a very unusual ellipsis to be supplied with no less than three words from him that and 2. apply the following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 binâ— in the singular to the poor and needy both which are in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so cannot accord with it If we shall take it in the first person then for the nature of the word it is acknowledged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieâ— two things 1. flâ—vit sufflavit to blow and puffe and so to scorn or despise and 2. by a metaphor to speak boldly freely confidently as sometimes also 't is simply to speak This latter notion some of the antient interpreters follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII and fiducialiter agam in eo the Latine I will speak or deal boldly with him and the Chaldee with some change I will testifie evil against the wicked the Syriack as was said and Arabick express it by addition only of palam openly to the precedent phrase I will work salvation openly In either of these rendrings the sense will not be amiss either I will speak freely to him i. e. to the unjust Atheistical oppressor mention'd in the former part of the Psalm or I will puffe at him If the former should be it then speaking freely to him must signifie rebuking of him and that as an act of Gods vindicative justice which he now promises to execute upon the oppressor when at the same time he will redeem the oppressed if the latter then puffing at him is contemning or scorning his proud language foregoing And with either of these accord the consequents The words of the Lord are pure words i. e. his promises of deliverance to the poor by rebuking or contemning the oppressor are very faithful such as he will undoubtedly perform Thus much on supposition that the word were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first person But if we leave this conjecture and retein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the third person and render it he shall rebuke him or in the first notion he shall puff at him as 't was Psal 10.5 i. e. scorn or contemn him then still this will return to the same if it be so understood as to belong to God and so it may if it be in construction connected with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord will say thus The Lord will say I will arise and set them in safety he will puffe at him contemn and scorn or rebuke him But it may also be in the third person and yet not be referred to the Lord but perhaps to the immediate antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation or deliverance thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will set him in safety or give or work Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It shall speak or speak aloud to him so as Hab. 2.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall speak at the end i. e. shall give him the effect and shew him the accomplishment of my promise This perhaps the antient interpreters saw but only thought it more perspicuous and intelligible to render it not literally in the third but by way of Paraphrase in the first person especially the Syriack whose rendring I will work Salvation openly comes perfectly home to it And to this fitly connects v. 6. The words of the Lord c. V. 7. Shalt keep them 'T is not ordinarily observed to what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers That 't is a connotation of the whether persons or things in the plural that God will keep there is no doubt and 't is ordinarily applyed to the persons The Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us and so the Latine and Arabick and Aethiopick the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them and so our English them both there and in the next words where yet it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt keep him in the singular But that which removes all difficulty is to understand the them of the words of the Lord in the praecedent verse so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep is to observe and performe whether statutes or promises as ordinarily 't is used And then the him following will certainly be the godly or just man to whom those words or promises are made And this may be resolved on to be the meaning of the verse Thou O Lord shalt keep or perform those words thou shalt perserve the just man from The Jewish Arabick translator takes a great
most unworthy O do thou afford me that pardon and that grace which I stand in need of and can hope for from none but thee 5. That I may see the good of thy chosen that I may rejoyce in the gladness of thy nation that I may glory with thine inheritance Paraphrase 5. That I may experimentally feel and taste the incomparable felicity of being in the number of thy favourites that I may have my part of that joyous blissfull state that all which sincerely serve thee enjoy even in this world as the present reward or result of their conscientious obedience and so for ever make one in that quire which sings Hosannahs and Hallelujahs to thee 6. We have sinned with our Fathers we have committed iniquity we have done wickedly Paraphrase 6. Meanwhile it is the present duty of every one of us to cast our selves down in all humility before this thy throne of grace to confess before thee the many great and crying sins transgressions and provocations that either every one of us or together this whole nation from our first rise and growth into a people have been most sadly guilty of 7. Our Fathers understood not thy wonders in Aegypt they remembred not the multitude of thy mercies but provoked him at the sea even at the red sea Paraphrase 7. When thou hadst shewed so many signs and wonders in the sight of our forefathers in Aegypt which were abundantly sufficient to convince them of thy power and purpose to bring them safe out of those tyrannical masters hands yet in the very beginning of their march before they were out of the land as soon as the least danger approacht when they discerned the Aegyptians to follow and overtake them they were presently amated and faint-hearted and sore afraid Exod. 14.10 and in that fit of fear and infidelity reproached Moses and in him God himself for looking upon them in their oppressions for offering to disquiet them in their slavery deemed it much better to have served the Aegyptians than now to adventure themselves under God's protection And how many provocations have we severally been guilty of in not laying to heart the signal mercies bestowed on us by God evidences of his goodness and his power and in despight of all fallen off on occasion of every worldly terrour into murmurings at his providence and satiâ—ty of his service into infidelity and Practical Atheism 8. Nevertheless he saved them for his names sake that he might make his mighty power to be known Paraphrase 8. But though they thus provoked God and so well deserved to be forsaken by him though he had so little incouragement to shew miracles of mercy among those whom neither miracles could convince nor mercies provoke to obedience yet that he might glorify himself and give more evidences of his omnipotence to them and the heathen people about them he was now also pleased to interpose his hand in a most eminent manner for these unthankfull murmurers and by a new miracle of mercy to secure and deliver them 9. He rebuked the red sea also and it was dried up so he led them through the depths as through the wilderness 10. And he saved them from the hand of him that hated them and redeemed them from the hand of the enemy 11. And the waters covered their enemies there was not one of them left Paraphrase 9 10 11. For being now at the shore of the red sea and close pursued by the Aegyptians when there was no visible mean of their rescue from the rage of Pharaoh on one side or the sea on the other God then shewed forth his power divided the sea Exod. 14.16 caused it to retire and give passage to the Israelites who marcht through the midst of the sea in part of the channel as upon the driest firmest ground and when the Aegyptians assayed to follow them and were ingaged in the midst of the sea so far that they could not retire even the whole host of Pharaoh v. 23. first God encompassed his own people with a cloud that the enemy came not near them all night v. 20. secondly he troubled the Aegyptians host and took off their chariot wheels v. 24 23 so that they could neither pursue the Israelites nor fly out of the sea and thirdly he caused the sea to return to his strength and overwhelmed their chariots horsemen and whole army there remained not so much as one of them v. 28. Thus the Lord saved Israel that day out of the hand of the Aegyptians v. 30. 12. Then believed they his words they sang his praise Paraphrase 12. And this so visible a prodigie of mercy so seasonably and undeservedly afforded them did indeed at the time work upon them convinced them of the power and mercy of God they saw that great work and feared the Lord and believed the Lord and his servant Moses Exod. 14.31 and joyned with Moses in the anthem or song of victory that he composed on this occasion Exod. 15. blessing God for the wonders of this deliverance 13. They soon forgat his works they waited not for his counsel 14. But lusted exceedingly in the wilderness and tempted God in the desert Paraphrase 13 14. But after this when they came into the wilderness they fell a murmuring again first on occasion of the bitterness of the water at Marah Exod. 15.24 then in the wilderness of Sin ch 16. upon remembrance of their flesh-pots in Aegypt and when they had these so many convictions of God's power and providence over them which should in reason have charmed them into a full chearfull resignation and dependance on him they on the contrary without any consideration of any thing that God had wrought for them without ever addressing themselves humbly to God or his servant Moses to learn his pleasure and purposes concerning them were transported praecipitously by their own luxurious appetites and because they had not that festival plenty which could not be expected in the wilderness they again reproached Moses for having brought them out of Aegypt to die as they called it in the wilderness v. 3. and now forsooth God must shew more miracles not for the supply of their wants but to pamper and satisfy their lust Psal 78.18 he must give them fine festival diet in the wilderness Psal 79.19 or else they would no longer believe his power or serve him 15. And he gave them their request but sent leanness into their soul Paraphrase 15. And at this time also God was pleased to magnify his power and providence among them at Marah he directed Moses to a tree which sweetned the waters Exod. 15.25 and soon after brought them to Elim where there were twelve wells c. and he rained down bread as it were ready baked from heaven a full proportion for all of them every day Exod. 16.4 and not onely so but in answer to their importunity for flesh he sent them whole sholes of quails which covered the camp Exod.
Vain thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be taken not for the thoughts or opinions themselves as elsewhere Job 20.2 and 1 King 18.21 but for the persons that think and that not for thoughts simply but for wicked thoughts all the ancient interpreters agree the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin iniquos transgressors wicked men breakers of the Law saith the Arabick The Jewish Arab reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hypocrites and the Chaldee by way of paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that think vain or false thoughts Abu Walid expounds it those that have hypocrisie and evil counsels and deceitfull cogitations And so Kimchi saith that others interpreted it as an Adjective though he as a Substantive for the thoughts themselves Sol. Jarchi interprets it of instability hanging distracted between two opinions betwixt God and Baal the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 1. the double-minded man unstable in all his ways V. 119. Dross The Hebrew reading of this verse is much departed from by the ancient interpreters The words are plain in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast destroyed or done away made to cease so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Ezek. 12.23 in Hiphil from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rest or cease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dross so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies all the dross or refuse that goes away from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recede and departs from the metal in the melting and so in other things Midr. Tehil saith that grapes being prest make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which men throw upon the ground and so God's judgments are deciphered in scripture by treading a winepress The word seems to allude to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foregoing v. 118. Then follows by apposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the wicked of the earth But the LXXII render the two first words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have accounted prevaricators for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probably reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that err and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have reputed The Chaldee reade far otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast destroyed the Idols thou hast consumed all the wicked of the earth And the Syriack have quite omitted this verse and in a manner repeated v. 117. instead of it V. 120. Trembleth For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes being in horror such as causeth the hair to stand an end see Job 4.15 the LXXII here reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evidently from another old notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fasten with a nail from whence the Chaldee use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a nail as we see in their Targum Isa 41.7 Herein the Latin follows them and reads confige but the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb whence is the Arabick noun for an hedg-hog whose prickles standing up are the emblem of horror and so that sure is the meaning of the phrase and that fitly following the destroying the dross v. 119. for that may well be the motive to this horror V. 122. Surety Of the several usages of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpreters have been uncertain which to take From the notion of pleasing or being acceptable the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delight or make merry And so the Syriack also But the LXXII that reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin suscipe seem to refer to the other notion that in which arrhabo comes from it of a surety or undertaker for that we know is the importance of suscipere And this doth best agree with the antecedents and consequents Leave me not to my oppressors let not the proud oppress me for with both those well accords undertake interpose be surety for me for good i. e. so as to deliver me out of their hands Abu Walid takes it in the notion of doing well to V. 123. Word of thy righteousness The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy righteousness for thy kindness charity and mercy is very obvious see note on Matth. 1. g. and that agrees well with this place where God's deliverance in the beginning of the verse is the thing that is waited for and dealing with him according to his mercy v. 124. and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word added to it is no more than God's speaking mercy to him as elsewhere speaking peace i. e. hearing his prayers giving him an answer of mercy But the word righteousness may denote the rule of righteousness the Law of God his prescript manner of dealing with men and then the word of thy righteousness will be the tenure of thy Law that promises deliverance to the pious V. 126. Time for thee O Lord to work The Hebrew here reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is literally time to doe or perform so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is facere and perficere to the Lord. And as this is more agreeable to the sense of the ancient interpreters than the reading it time for the Lord to work the Chaldee being express time to work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will of God and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time to worship God to which sense also the LXXII are to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time to work or perform to the Lord so it will also best accord to the context other mens evacuating frustrating God's Law by their neglecting and contemning it being a fit motive to his servants most diligently to perform it V. 128. Esteem all thy precepts concerning all things to be right The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies to be right so 't is also to please or to be approved as when a thing is said to be right in the eyes of God i. e. to please him and then by analogy with this sense it signifies in other conjugations as to correct and direct so to approve And so the Syriack rightly understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have loved all thy precepts and to the same purpose is the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to like to approve Onely the LXXII and others from them adhere to the other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was directed to all thy ways The reduplication of the universal particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphatical all even all and so the plain rendring is most current All thy commandments even all have I approved The Jewish Arab reads And therefore for all thy commandments all of them have I sought V. 130. Entrance of thy word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to open doth regularly signifie opening The onely question is whether thy word be the agent or the
〈◊〉 〈◊〉 〈◊〉 to doe mischief And then first the notion of ו in the latter part must be observed not as a bare copulative and but as a note of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or second part of a similitude so Thus v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the passing of a whirlwind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we duly render so the wicked is no more and so the Chaldee and Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Secondly to make the latter part of the verse bear analogy with the former the word mirth must be again repeated there viz. that wisedom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mirth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a man of understanding Thus the Antithesis is exact for as to a fool in the former is opposed a man of understanding in the latter so to doing mischief in the former is wisedom piety practice of vertue eschewing evil doing good in the latter and then the כ and ו as and so being exactly answerable one to the other the first word of the verse mirth is common to them both as doing mischief is mirth to one so is wisedom to the other The first part of the verse the LXXII and other ancient Interpreters competently render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with or in laughter a fool doth evil the latter they have not so fully interpreted for want of resuming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mirth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they but wisedom begets prudence to a man V. 29. The way of the Lord In this verse are several difficulties which deserve to be taken notice of First what is meant by the way of the Lord whether that which respects God or us that wherein God walks or that wherein we are appointed to walk the former is the way of his providence the latter of his commandments In this place as in most other it seems to be determined to the latter by the mention of the upright who walk in this way of the Lord and the workers of iniquity which forsake that way Secondly what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies either strength or courage or a fort or strong hold Any of these three senses it will well bear here but especially the second that of courage or fortitude if we will judge it by its opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which that it signifies fear and consternation as well as destruction or confusion hath been shewed Note g. Lastly it is doubtfull whether in the second part of the verse the phrase the way of the Lord be again to be repeated or no for if it be then the rendring must be not destruction shall be but fear to the workers of iniquity and thus indeed the rendring is most literal The way of the Lord is courage to the upright but fear to the workers of iniquity by the contrary tempers of men it is of very distant and contrary effects like as when Christ is said to be for the fall and rising of many in Israel and the Gospel the savour of life to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 escapers or penitent and the savour of death to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lost or impenitent And as all the rendrings of the Ancients being literal are capable of this sense so the learned Castalio hath particularly exprest it Et integris firmamento maleficis detrimento est Jovae institutio God's law or institution is both a firmament to the upright and a loss to the evil-doers V. 5. The LXXII have in this verse much mist the sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that gathereth in summer they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been delivered or saved from the heat taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather in the notion of gathering what is designed to secure or save from mischief and that in a passive sense and then using ב according to the promiscuous acception of prepositions for from And so in the latter part of the verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snorting or sleeping they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blasted by the wind or stricken partly from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for stupor which they elsewhere render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ectstasie partly to hold up the opposition betwixt the former and the latter part of the verse that as the wise is preserved from the scorching of the Sun so the foolish or wicked is blasted by the wind but especially because they that sleep in the harvest abroad on the ground as slothfull workers use to doe are oft blasted by some wind or vapour that comes out of the earth and so much mischiev'd Accordingly their rendring of the whole verse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A wise or knowing son is delivered from scorching but a wicked son is blasted by the wind in harvest V. 13. The two branches of this verse are by the LXXII and therein they are followed by the Syriack compounded into one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that bringeth forth wisedom out of his lips smites with a rod the heartless man Hereby they seem to point out what is meant by this rod viz. no other but the wise and prudent discourse of pious men which is a reproof and so metaphorically a chastisement to the impious for such is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they fitly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that wants an heart Aquila Theodotion and Symmachus are more literal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the lips of the wise wisedom shall be found and the rod on the back of him that wants an heart V. 21. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall feed or teach as when Jer. L. 6. it is said their pastours i. e. teachers have seduced them they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know high things questionless mistaking ד for ר and so reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know So Hos 9.2 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed them they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know them In the latter part of the verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by want of heart they reade no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in want the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being omitted by some Scribe or perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken for folly by force of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fools foregoing V. 23. To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blessing of the Lord they adde by way of paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the head of the just and in the end for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with it they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heart V. 24. The LXXII no way render the words which are plain yet the sense they express paraphrastically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequent with them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked is hurried to destruction which is exactly equivalent to his fear coming on him destruction being that which he feared and not the affection but the object being here and frequently
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
shall have a far distant fate from that which belongs to the righteous 6. For the Lord knoweth the way of the righteous but the way of the ungodly shall perish Paraphrase 6. For the Lord sees and beholds with mercy and according to the gracious tenour of the Evangelical Covenant approves and finally rewards all the good purposes and performances of the godly his humble obedient penitent faithful servants but for others such as go on impenitently and unreformed on whom all his wise and compassionate and powerful methods have yet wrought no change they shall all be severely adjudged by him The course of sin wherein now they go on presumptuously and obstinately doth at the present most directly tend and shall at the last most certainly bring them to eternal irremediable destruction And all his long-suffering and abundant mercy shall not then stand them in any stead to put off or abate their torments Annotations on Psal I. V. 1. Counsel The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consuluit advising or asking counsel vulgarly signifies the result of the Consultation the way whether good or bad which is taken up on that deliberation and agreeably the Syriack renders it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the way the Arabick the Sentence or resolution or determination consequent to the consultation In this notion we find it Psal xiv 6 The counsel of the poor i. e. the way and course viz. of piety which he adheres to and Psal cvi 13 Gods counsel is to be interpreted by his works preceding in that Verse viz. that which he purposed to do for them as Psal cvii. 11 it must receive its signification from the context which mentions not works but words there and so notes the precepts or commands of God and accordingly this same word is once rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work Job xxi 16 and once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 way or course of life which any man takes to good or bad Psal lxxxi 12 And so it must needs signifie here that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking may agree with it which noteth the following or going on in any course that others have traced before us V. 1. Seat Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sedit literally denotes sitting and so must be rendred 1 King x. 5 and 2 Chron. ix 4 the sitting of his servants and Psal cxxxix 2 my down-sitting and so Lam. iii. 63 where yet the Greek have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seat or chair or place of sitting as here and in most other places And if that be the acception of the word here then it notes the quiet repose and security and presumption of the sinner without any regrets or disturbances in his course or yet further as a chair is a seat of dignity in a School or Synagogue or Sanhedrim a teaching or instructing of others in the course as a Doctor or Professor of impiety Beside this it signifies also an assembly or consessus so called because many meeting together in consultation the posture of sitting is there generally used as most commodious So Psal cvii. 32 we fitly render it the assembly of the Elders And thus the interlinear here read in consessu in the assembly and the Chaldee Paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the society or congregation for so that Noun signifies among them and is by some Learned men thought to signifie in that one place where it is used in the Bible Psal lv 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ventiu congregationis a whirlwind or associated wind and then it must note associating with this sort of Atheistical Scoffers and so the Arabick evidently understood it rendring it without any mention of chair or seat and hath not sate with the scorners These two senses of the word having so reasonable pretensions to it I have therefore retained both of them in the Paraphrase thereby to secure the Reader of the full importance of it V. 3. Rivers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divisit literally signifies divisions and may refer to the customs of conveying water to orchards or gardens A mention of it we have in Deut. xi 10 where of the land of Aegypt 't is said Thou wateredst it with thy foot as a garden of herbs where the vulgar reads by way of Paraphrase in bortorum morem aquae ducuntur irriguae after the manner of Gardens the Syriack adds which want watering the waters are lead or brought to water it or literally by thy foot i. e. by digging the work of the foot thou broughtest water in trenches for the watering of it For thus in Aegypt where they wanted rain they did to all quarters distribute the overflowings of Nilus by cutting of trenches or ditches called commata and diacopi saith Hieron Magius i. e. cuts or divisions here To this custom and use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have a reference Prov. xxi 1 The Kings heart is in the hands of the Lord we read as the rivers of waters the interlinear hath pelagi the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retained giving us farther to observe that the Greek and Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Pelagus used for the Sea hath this origination the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 streams but the vulgar literally divisions divisions of waters i. e. as the waters that the Gardiners bring by cutts either from springs or rivers to their gardens are by them lead at pleasure backward or forward this way or that way diverted or stopt or applied in a greater or less plenty to this or that tree as they direct it so is the heart of the King in Gods disposal and accordingly it follows he turneth it whither he will And this acceptation of the word is most commodious for this place also speaking of a fruit tree that flourisheth exceedingly for such are said to be planted in a watered garden Isai lviii 11 and so are fat as there it is said likely to become very fruitful by that means And to that incline the LXXII reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Arabick and Aethiopick and Vulgar Latine all to the same sense decursus the passages or runnings along of the waters V. 3. Wither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aruit growing dry or withering may literally thus be rendred But almost all the ancient Interpreters and Paraphrasts render it by the notion of falling the Targum and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not fall and so Isai i. 30 xxxiv 4 xl 7 and the interlinear non decidet the vulgar non defluunt the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all so concordant in the same sense of falling that learned men think they either read or had an eye to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cecidit But the decision is more clear from the the Vulgar metonymy of the cause or antecedent being set to note
Lord But if it were thus in the Hebrew the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must have been put after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas here it is before it Others seem to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a particle aequivalent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the interlinear ipsum Decretum but it is more reasonable to take it as vulgarly it is for a preposition signifying de and then it will be best rendred I will tell of a decree or covenant V. 8. Son That David as a King exalted by Gods peculiar command should be stiled Gods Son or that the time of his inauguration or instating in that power taking possession of his throne and subduing his enemies on every side should be exprest by the day of Gods begetting hath nothing strange in it It is affirmed in the name of God Psal lxxxix 26 He shall cry unto me Thou art my Father and v. 27. Also I will make him my first-born higher then the Kings of the earth where each King of the earth is lookt on as a Son of God but he as being higher then they his first-born We know an adopted Son is stiled a Son and Salathiel Mat. i. 12 is said to be begotten by Jechoniah because he succeeded him in the Kingdom though he were not indeed his Son And so may David be Gods Son being immediately exalted by him and indeed all other Kings who are said to reign by him And that the time of his Coronation should be lookt on as his birth-day and accordingly kept festival as the birth-day was that is familiar in all Countreys The Feast of commemorating the building of Rome we know was called Palilia and this title was by decree given to the day of Caius the Emperour his advancement to the Empire Decretum ut dies quo cepisset imperium Palilia vocaretur 'T was decreed that the day on which he began his Reign should be so called and accordingly celebrated And the Emperour generally had two natales or birth-days kept Natalis Imperatoris and Imperii the birth-day of the Emperour and of the Empire the first to commemorate his coming into the World the second his advancement to the Imperial Dignity So Spartianus in Adriano tells us of the Natalis adoptionis the day of his adoption i. e. his civil birth on V. Ides of August and then Natalem Imperii the birth-day of his Empire on the III. And Tacitus of Vespasian Hist l. ii Primus Principatus dies in posterum celebratus the first day of his Empire was celebrated afterwards But then in the mystical sense some difficulty there is what Sonship or begetting of Christ is here meant The Schoolmen from some of the Ancients understand it of the eternal Generation of the Son of God and interpret the hodiè to day of an hodiè aeternitatis a day of eternity But the Apostle S. Paul Act. xiii 33 applies it distinctly to his resurrection He hath raised up Jesus again as it is also written in the second Psalm Thou art my Son this day have I begotten thee and so Heb. v. 5. it is brought as an evidence of Christ's being consecrated by his Father to his Melchizedekian High-Priesthood which we know was at his Resurrection Christ glorified not himself to be made an high-Priest but he that said unto him Thou art my Son this day have I begotten thee who in the dayes of his flesh v. 7. being made perfect became the Author of eternal salvation called of God an high-Priest v. 9 10. So Heb. 1.5 where this Text is again recited the Context refers it to the exaltation of him in his humane nature when having purged our sins he sate down on the right hand of the Majesty on high being made so much better than the Angels v. 3.4 And to this belongs that of St. Hierom ad Paulin. David Simonides noster Pindarus Alcaeus Christum lyrâ personat decachordo Psalterio ab inferis suscitat resurgentem David our Divine Poet sounds out Christ upon his Harp and with his Psaltery of ten strings awakes him rising from the dead Only it must be remembred that as it was an act of his divine power by which he was raised and so his resurrection was an evidence demonstrative that he was the promised Messias of whom the Learned Jews themselves resolved that he was to be the Son of God and that in an eminent manner so the High-Priest Mat. xxvi 63 Tell us whether thou art the Christ the Son of God and Joh. i. 20 Rabbi thou art the Son of God the King of Israel so this begetting him from the grave to a life immortal did comprehend and presuppose the truth of that other fundamental Article of our Creed that he was that eternal word or Son of God which thus rose Thus the Apostle sets it Rom. i. 4 speaking of Jesus Christ our Lord made of the seed of David according to the flesh and adding that he was declared to be the Son of God with power according to the Spirit of holiness by the Resurrection from the Dead Now that this his resurrection and exaltation consequent to it is here fitly exprest by Gods begetting him will easily be believed upon these two accounts 1. That in respect of his humane nature it was a second as that from the Mothers Womb a first entrance on humane life the grave was but a second womb from which now he came forth and it is not unusual to call the resurrection of one of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new or second birth 2. That Princes or Rulers are in Scripture style called Gods and children or sons of God I said you are Gods and you are all children of the most high and then instating Christ in his Regal Office is the begetting him and so the saying Thou art my son i. e. by saying constituting him so the second sort of Natalis or birth-day the birth-day of his Kingdom yea and Melchizedekian Priesthood too to that the Apostle applies it Heb. v. 4.5 for to both these he was solemnly installed at his Resurrection The Chaldee of all the Interpreters seem alone not to have understood this mysterie who render it Thou art beloved by me as a Son by a Father thou art pure to me as if this day I had created thee V. 8. Vtmost parts That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 finitus terminatus consumptus est signifies the utmost skirts the extreme parts of that which is spoken of there can be no question All that is here to be noted is the dubious notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earth that is joyned with it For if that be interpreted of the Vniverse or whole World then there can here be no place for the historical sense respecting David for it is certain he was never constituted by God the Vniversal Monarch of the whole World Yet on the other side if it be not taken in this latitude it will
〈◊〉 〈◊〉 and pray the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprehend lay hold on him either of which is much more reconcileable with the trembling than rejoycing is Abu Walid Ebn Jannahi the Hebrew Grammarian known among them by the title of the second Grammarian a Manuscript in the possession of learned Mr. Pococke saith that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies indifferently any commotion whether through joy or grief and makes use of this place for the proof of his observation as if it should be rendred be moved with trembling and so the Jewish Arabick Translation renders it and fear him with trembling and confirms his version by comparing the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tarb i. e. commotion by which also Abu Walid renders it which they use in case of fear as well as rejoycing and so he would have the word rendred Hos 10.5 The Priests thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be grieved c. and so R. Tanchum also on that place If this may have place then indeed the difficulty is quite removed for then the verse will run thus Serve the Lord with fear and fear him with trembling But because this notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not sufficiently proved from this one place of which the question is and that of Hosea where all the antient interpreters render it rejoycing and wherein if it should signifie grief yet that is no evidence that it signifies fear here it will therefore be more reasonable to adhere to the usual notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for rejoycing and a little to alter the order of the construction and connect in sense though they be separated in words these two phrases with fear and with trembling and so in like manner the two verbs serve and rejoyce Examples of this are frequent in this Book See Psal 79.2 where as the dead bodies of thy servants and the flesh of thy saints are but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one thing exprest in two phrases so the fouls of the heaven and beasts of the earth being divided in the words must yet be connected in the sense thus they have given the dead bodies and flesh of thy Servants and Saints to be meat to the fouls of the heaven and the beasts of the earth So again in that Psalm ver 4. and very frequently elsewhere which the attentive Reader will observe Now for fear and trembling the conjunction of them and the like words is frequent in the new Testament thereby to note a compound of humility and diligence and sollicitude and caution and fear of displeasing and that as the most proper qualifications of our obedience either to God or Man Thus Work out your salvation with fear and trembling Phil. 2.12 Servants obey your Masters with fear and trembling Eph. 6.5 So of the Corinthians obedience to Paul 2 Cor. 7.14 Titus tells that Apostle v. 15. how with fear and trembling they received him St. Paul's messenger to them So S. Chrysostom Serm. 31. de Natal saith of the Angels that they assist our services 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with fear and trembling and that the Seraphim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cry with fear Holy holy holy And so Heb. 12.28 Let us serve God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with reverence and godly fear and that a fear of displeasing and incurring great hazard thereby For our God is a consuming fire See note on Phil. 11. c. This then is in all reason the first account that is to be given of these words that the fear and trembling are here to be joyn'd in sense and all carefulness and unwillingness to displease the best qualification of obedience resolved to be the importance of them And then in like manner the Serve the Lord and rejoyce in him will be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which figure the holy Scripture abounds and be in sense best rendred serve him chearfully or joyfully and that very reconcileable with the other phrase our diligence and fear of displeasing will be very happily joyned with our serving him chearfully there being nothing more pleasant than to serve him diligently whom we truly reverence and are most unwilling to displease and no possibility of being pleased with our own service if it be not performed with all zeal and diligence Thus have some understood Heb. xii 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serve God well pleasedly or joyfully with reverence and godly fear in which sense it would be an exact parallel with this verse would but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bear the passive signification for then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be all one with our serving and rejoycing or our joyful serving as the reverence and godly fear with fear and trembling But I suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there must be taken in the active sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Basil So as is well pleasing to Christ and so is not applicable to this place V. 12. Kiss the son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kiss the son doth evidently belong in the first sense to the neighbouring Kings sending presents and messages of peace to David in token of reverence and high respect unto him in like manner as some of them did Hiram of Tire and Toi of Hamath kissing the hand or feet being a token of that as also of subjection and obedience osculum homagii a kiss of homage so Samuel kissed Saul 1 Sam. 10.1 when he anointed him King and that is the reason of the phrase Gen. 41.40 according to thy mouth or word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all my people shall kiss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall obey say the LXXII and so the Arabick and the vulgar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive law or judgment saith the Syriack And so as literally it appertains to Christ the son of David here predicted and typified by him and that in a higher sense than that of which David was capable For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kiss is used also for adoration so 1 King 19.18 we find together the bowing of the knee to Baal and the mouths kissing him and so it fitly belongs to the Messias in respect of his divine nature to which that is truly due which was Idolatrously paid to Baal The Chaldee here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive instruction and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprehend discipline and the vulgar Latine and the Aethiopick follow them and the Arabick with a little change adhere to discipline and none of the antient Interpreters but the Syriack keep to the Hebrew Kiss the son This hath made learned men resolve that they read the Hebrew otherwise than now we have it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kiss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprehend by the changing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that having done so they
which confidence I can sleep securely repose my self in him to whom alone all my safety is due and whose only guard is without all sollicitude or preparations of mine abundantly sufficient for me Annotations on Psal IV. Tit. Chief Musician The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to urge or press to the performing any work or task and properly belongs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the overseer and follower of workmen of any kind So 2 Chron. 2.2 where Solomons workmen are numbred there are also MMM 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXXII there rightly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praefects over them and v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taskmasters and c. 34.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers though v. 13. and Ezr. 3.8 9. the Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the workmen only and where the same thing is set down again 1 Kin. v. 16. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set over his works The word is used more particularly of Musicians To this purpose see 1 Chro. 15.21 where after the appointing of Singers with instruments c. v. 16.19 20. Mattathiah c. are appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it to excell but in the margin to oversee i. e. to take care of and order the Musick as Neb. 12.42 Jezrabiah is the Overseer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the singers And from hence is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to the Master or Ruler or Praefect Of whom or over what he was praefected is here also exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the Musical Instruments Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and thus we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 67.25 the minstrels or players on Instruments differenced from the Singers foregoing And then the whole phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put together here signifies perspicuously To the Praefect of the musical Instruments such there were more then one among Davids Officers that waited on the Ark 1 Chron. 15.21 And to one of these this Psalm was committed by David to be sung and plaid to in divine service The same we find again Hab. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Praefect or Master of my stringed Instruments From this sense of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ursit coegit institit there is a secondary use of it for finire to end and from thence we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 103.9 rightly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the end and again vincere and triumphare to overcome and triumph And from those two notions the LXXII have taken their rise of rendring it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to overcome in the Conclusion of Habakkuk in like manner as Aquila hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 1 Chron. 15.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prevail but have lost the sense in all these places and only hit it 2 Chr. 2.2 and 18. and 34.12 where as hath been said they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers or praefects set over the workmen and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taskmasters and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers V. 1. Hear me The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is certainly the Imperative and so is used Psal 27.7 and therefore must be rendred hear or answer me and thus the Chaldee understood it and paraphrase it In time of my prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive from me by which also they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear or hearken in the latter end of the verse But the LXXII and from thence the other Antient Interpreters seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Preter tense and so render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath heard me and accordingly the Greek Fathers St. Chrysostome especially have observed Gods speed in hearing the prayers of pious men even before they have made an end of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is not saith he When or After I had prayed he heard me but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I prayed 〈◊〉 â—e present he hath heard me already in the time past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst thou speakest or sayest I will say Behold here am I as he cites it from Isai 58.9 concluding that it is not our multitude of words that is wont to perswade with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a pure soul and the shewing forth of good works A Doctrine of most comfortable truth but not founded in the Hebrew reading here V. 2. My glory The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how long my glory into ignominy is elliptical but easily supplied and made intelligible thus How long will you reproach my glory by glory meaning his regal power and majesty which God had bestowed on him This the LXXII render somewhat otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How long are ye heavy hearted why do ye love vanity By this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possibly explicating as in a periphrasis the great hardness of heart in Absalom and the like who would defame so worthy a person as David approved and anointed by God and would not be overcome or melted with his goodness or perhaps reading the Hebrew somewhat otherwise than now we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which their rendring will be literal and the variation not very great reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two words and converting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which way soever it is 't is evident the vulgar Latine follow them usque quà graves corde ut quid and the Arabick and Aethiopick to the same purpose V. 3. Godly The acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this and some other places deserves here to be observed It signifies ordinarily a pious or charitable and beneficent person But when it is spoken of Man referring to God it notes one that hath received favour or mercy from him and is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hath found favour with God So Psal 16.10 Thou shalt not suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that is so favoured by thee to see corruption So Psal 30.4 Sing unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye that have felt his mercy and bounty And so here David seeing fit in his plea against his enemies who blasted him as a Man of Blood and a guilty person to insist on Gods election and advancement of him to the Kingdom noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath separated to a function the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sence as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Test denotes setting apart to the Apostolical Function Act. 13.2 and so referring to these words of Gods Testimony 1 Sam. 13.14 The Lord hath sought him a Man after his own heart and hath commanded him to be Captain over his people he chooses to
use that more modest form of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Eleemosynary or beadsman that God hath advanced and chosen to this great dignity This is in a like style set down Psal 78.70 He chose David also his servant and took him from the sheep-fold From following the Ewes great with young he took him that he might feed Jacob his people c. and Psalm 89.20 I have found David my servant with my holy oyl have I anointed him Of this see more Psal 86. note a. V. 4. Stand in awe What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here might be somewhat uncertain had not the Apostle Eph. 4. given us the meaning of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting commotion either of the body or mind doth in the latter acception import two things especially fear and anger those two principal commotions of the mind In that of anger we have it Gen. 45.24 where we render it falling out or quarrelling and 2 Kin. 19.27 28. in both which we render it rage So Prov. 29.9 And so Gen. 41.10 the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affirmed of Pharaoh viz. that he was wrath is by the Chaldee rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is much the more frequent acception of it in the Old Testament And thus the Septuagint understood it here and with them the vulgar Latine Syriack Arabick and Aethiopick rendering it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from thence in the same words the Apostle makes use of the place Eph. 4.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be angry and sin not i. e. when ye are angry take care that ye do not sin which that it is no allowance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger there but only a supposing it present and a forewarning of the dangerous effects of it See note on Eph. 4.9 and that is more evident by comparing it with this Text where their displeasure against Gods Anointed David the first rise of their Rebellion was certainly a great sin in them V. 5. Be still The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siluit conquievit cessavit signifies in relation to actions as well as words and so denotes a cessation from what they were before doing which to those that were before about any ill is repentance to those which were up in arms submission or quiet subjection And thus 't is rendered here by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to that the vulgar agree compunction or contrition as that is taken for amendment the effect of godly sorrow and so the Arabick more explicitly Let it repent you and the Chaldee that paraphrases that part of the verse at large Say your prayer with your mouth and your petition with your heart and pray upon your bed and remember the day of death instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subdue quiet tame your desires or concupiscences and then connects with that the substance of all the following verse thus Subdue your concupiscences and then it shall be reputed to you for a sacrifice of righteousness Agreeably whereto St. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Offer righteousness this is the greatest gift this is the acceptable sacrifice to God not to slay sheep but to do what is just Wheresoever thou art thou mayest offer this thy self being the Priest the Altar the Knife and the Sacrifice V. 5. Sacrifices of righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices of righteousness here do most probably signifie the peace offering or oblation of thanksgiving for deliverance We have the phrase again Psal li. 19. where it is contradistinguisht to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holocaust And there is reason for this appellation because the sin was first to be atoned by the sin-offering and thereby the person restored to some state of righteousness ere he attempted the other And withall it was lawful for a Gentile worshipper a proselyte of the gates to present a sin-offering but the peace-offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacrifice of praise none but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proselyte of righteousness might be allowed to bring And so it is fitly recommended here as a consequent of reformation V. 6. Lift up The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lift up is here rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Septuagint and so by the Latine signatum est referring to a banner or standard or insigne in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is wont to be exalted or lifted up from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evexit exaltavit Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used is not so usual in the Hebrew tongue but instead of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with ש and Πand so the Chaldee here hath it And therefore the LXXII had some ground for their change and no doubt meant to signifie by it the great security which is enjoyed by Gods favour meant by the light i. e. chearfulness pleasantness of his countenance towards us as they that favour others look pleasantly on them viz. the same that from an insigne or banner the strongest military preparations and thus it lies very consonant to what went before Davids visible strength and military preparations were so small comparatively with those of his enemies that they that look't on were ready to despair of victory But as Elisha in the Mount to his unbelieving intimidated servant shewed him a vision of Horses and Chariots round about them and so more on their than on the enemies side so David here to those fearful objectors opposes the favour of God as a banner or insign that hath a whole Army belonging to it i. e. all security attending it The Fifth PSALM TO the chief Musitian upon Nehiloth a Psalm of David Paraphrase This Fifth Psalm was indited by David on consideration of his many enemies especially his undermining Son Absalom who by flattering the people and slandering him sought to get the Crown from him And by him it was committed to the Master of his Musick to be sung by the whole Quire in parts one voice following another 1. Give eare to my words O Lord consider my meditation Paraphrase 1. O merciful Lord vouchsafe to hearken to my prayer to weigh the groanings of my soul and relieve my wants 2. Hearken to the voice of my cry my King and my God for unto thee will I pray Paraphrase 2. Thou art my King to defend my God to vindicate the power which thou hast communicated to me To thee therefore it belongs to grant my requests and all that remains for me is to address them constantly and importunately to thee 3. My voice shalt thou hear in the morning O Lord in the morning will I direct my prayer unto thee and will look up Paraphrase 3. The First-fruits and prime care of the day shall be to address and present my heart and prayer before thee with my eyes fixt on heaven after
the discomfiture and confusion of Davids enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee they shall be confounded both in the beginning and end of the verse and the Syriack instead of the latter hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perish and the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be made ashamed is to the same purpose and whereas some Copies have for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which might incline to the rendring it of their conversion or repentance whereto the Latine convertantur may seem to sound yet Asulanus's Impression and others have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be repulsed and others more largely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be turned backward and so the Arabick reads it which must needs belong to their flight That they put it in that mood of wishing is ordinary with them when yet the Hebrew is in the Indicative future sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be put to shame and so forward And this surely best connects with the former verse the Lord hath heard the Lord will receive my prayer and then as an effect of that All mine enemies shall be confounded c. The Seventh PSALM SHiggaion of David which he sang unto the Lord concerning the words of Cush the Benjamite Paraphrase The Seventh is stiled by a peculiar title not elsewhere used in this Book which yet signifies no more than a Song or Psalm of David a pleasant delightful ditty being indeed a cheerful commemoration of Gods continued kindness to and care of him and a magnifying his Name for it together with a confident affirmation or prediction that his enemies shall but bring ruine on themselves by designing to mischief him and this he sang unto the Lord on occasion of some malitious words delivered by some servant of Saul stirring him up against David 1 Sam. 26.19 The Chaldee Paraphrast misunderstands it as an interpretation of his Song made on the death of Saul to vindicate his no ill meaning in it v. 3. 1. O Lord my God in thee do I put my trust save me from all them that persecute me and deliver me Paraphrase 1. Thy many continued deliverances and wonderful protections which assure me of thy special kindness toward me make me to come to thee with affiance and confidence and to appeal only to thy peculiar favour and thy almighty power so frequently interessed for me and upon this account to importune and depend on thee for my present rescue from all my persecuters and opposers 2. Lest he tear my soul like a Lion renting it in pieces while there is none to deliver me Paraphrase 2. Shouldst thou withdraw thy aid one hour I were utterly destitute and then as the Lion in the wilderness prevails over the beast he next meets seises on him for his prey kills and devours him infallibly there being none in that place to rescue him out of his paws the same fate must I expect from Saul my rageful implacable enemy 3. O Lord my God if I have done this if there be iniquity in my hand Paraphrase 3. I am accused to Saul as one that seeks his ruine 1 Sam. 24.9 reproached by Nabal that I have revolted from him 1 Sam. 25.10 and that shews me that by many I am lookt on as an injurious person But O Lord thou knowest my integrity that I am in no wise guilty of these things I have not done the least injury to him I may justly repeat what I said to him 1 Sam. 26.18 What have I done or what evil is in my hand 4. If I have rewarded evil to him that was at peace with me yea I have delivered him that without cause is my enemy Paraphrase 4. I have never provoked him by beginning to do him injury nor when I have been very ill used returned any evil to the injurious he is my enemy without any the least cause or provocation of mine and being so I yet never acted any revenge upon him but on the contrary in a signal manner spared him twice when he fell into my hands 1 Sam 24.4 7. and c. 26.9 23. If this be not in both parts exactly true 5. Let the enemy persecute my soul and take it yea let him tread down my life upon the earth and lay mine honour in the dust Paraphrase 5. I shall be content to undergo any punishment even that he that now pursues me so malitiously obtein his desire upon me overtake and use me in the most reproachful manner and pour out my heart-blood upon the earth 6. Arise O Lord in thine anger lift up thy self because of the rage of my enemies and awake for me to the judgment that thou hast commanded Paraphrase 6. But thou knowest my guiltiness O Lord to thee therefore I appeal for my relief be thou gratiously pleased to vindicate my cause to express thy just displeasure against my malitious adversaries and calumniators and speedily exercise the same justice in taking my part against those that injure me which thou severely commandest the Judges on the earth to dispense to the oppressed 7. So shall the congregation of the people compass thee about for their sakes therefore return thou on high Paraphrase 7. This shall be a means to make all men admire thy works to address and repair and flock unto thee acknowledge thee in thy attributes and enter into and undertake thy service and let this be thy motive at this time to shew forth thy power and majesty to execute justice for me and to that end to ascend thy Tribunal where thou fittest to oversee and to judge the actions of men 8. The Lord shall judge the people Judge me O Lord according to my righteousness and according to mine innocency that is in me Paraphrase 8 Thou art the righteous Judge of all do thou maintain the justice of my cause and vindicate my perfect innocence in this matter 9. O let the wickedness of the wicked come to an end but establish the just for the righteous Lord trieth the heart and reins Paraphrase 9. God will now soon bring to nought the malitious designments of wicked men their sins will suddenly provoke and call down his judgments on them In like manner he will shew forth his justice in upholding and supporting the innocent such as he sees upon trial to be sincerely such for as all righteousness belongs to him the doing of all eminently righteous things bringing his fierce judgments on the obdurate and upholding and vindicating all patient persevering righteous persons when they are causelesly accused or persecuted so 't is his property also to discern the secretest thoughts and inclinations and accordingly to pass the most unerring judgments upon both sorts of them 10. My defence is of God which saveth the upright in heart Paraphrase 10. To thee it peculiarly belongs to deliver and vindicate those whom thou discernest to be sincere or inwardly upright and accordingly my trust is fixt wholly
servants for to that sense it follows Have not I brought up Israel out of the land of Aegypt redeemed them thence and so bought them to be my servants Now that the servants of Saul are fitly called Benjamites may appear both by Sauls being so and their reteining to him and by the express words 1 Sam. 22.7 Then Saul said to his servants Hear now ye Benjamites That some one or more of Sauls servants to incense their Master should calumniate David is easily believed And to this David refers 1 Sam. 26.19 in his words to Saul If they be the children of men that have stirred thee up against me cursed be they before the Lord And some eminent passage to this purpose no doubt there was though it be not set down in Scripture V. 4. Rewarded This verse by the ambiguousness of some words in it is variously interpretable The most literal which I suppose is the safest rendring of it will thus be collected First the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render return signifies not only to recompense but simply to do either good or evil to any and accordingly it is oft rendred by the Septuagint in the good sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do not only to repay good Sometimes 't is simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to attempt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do And whether it be of good or evil the Context must direct and restrain it So likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render was at peace besides that vulgar signification for peace which generally belongs to the Noun signifies very frequently to give and to retribute and is then rendred in the good sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give and recompense very oft and in the ill sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to punish and repay and the like and sometimes simply to do to perform and is then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfil to perform to do This is observed by the great Grammarian Abu Walid out of several examples that both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a double signification of doing a thing first as also by way of retribution or return whether in good or evil and accordingly he gives a twofold sense of these words If I have returned like to him that did evil to me first and If I have done evil to him that was at peace with me Thus then the sense of the former part of the verse ariseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I have done evil to him that did it to me or If I have repaid or returned to him that did or returned me evil i. e. If when to my good or at least blameless innocent behaviour Saul repayed nothing but evil I have upon that provocation done or repayed injury to him This is thus far plain whether either or both the words be taken simply for doing or respectively for returning repaying of evil for 't is certain when evil is returned to good this is called repaying of evil as much as when it is returned to evil And thus the LXXII understood and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I have repayed evil to them that have repayed evil to me and so the vulgar and the Aethiopick Si reddidi retribuentibus mihi mala If I have returned evil to them that retributed evil to me both of them to the sense of repaying in each place whereas the Syriack hath it If I have repayed evil to him that did evil to me and so the Arabick If I have retributed to them that have done me evil With this coheres and is not with any reason to be disjoyned the latter part of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have or and if I have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is an ambiguous word oft signifying and rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take out or lead out or snatch out and so to deliver but it primarily signifies detrahere spoliare adimere exuere to take off to despoil and so from thence is the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a garment which is wont to be put off or changed The Jewish Arab. expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies two contraries to put on and to take off or away In this sense the Syriack expresly use it Act. 19.37 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church-robbers are rendred by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that robb'd or spoil'd the Temple and Col. 2.8 nequis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man despoil you In this notion the Septuagint render it Job 36.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to oppress and thus the Chaldee understand it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pressit afflixit and if I have afflicted them and so the Syriack also if I have oppressed and thus the sense is perspicuous and current without any disturbance or confusion If I have returned evil to them that dealt ill with me or if I have despoiled him that without cause was my enemy Then And in this peculiar notion of despoiling an enemy in which it is most frequent it seems to have some reference to Davids dealing with Saul In the Cave he took not from him his garment but the skirt only and that only as a testimony of a greater kindness the sparing his life In the Camp finding him asleep he only took away his spear and that upon the same ground and having evidenced his integrity returned it carefully again The LXXII have much changed this last part of the verse rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let me fall away from my enemies empty and from thence the vulgar and Arabick and Aethiopick have their rendrings and unless they thought the true sense of the words sufficiently exprest in the former part of the verse and thereupon took liberty to give a various descant upon the latter as the LXXII are oft observable to do I profess not to give an account of it Other considerable variations they have in this Psalm v. 6. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the rages or burnings from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hithpael irâ exarsit and so rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though applyed to God and not to the enemies the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ends or bounds taking it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies thus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transiit the extream parts or borders which being taken by an enemy give him a great advantage over the inhabitants as Ehuds taking the Foords of Jordan toward Moab Judg. 3. â—8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foords from the same Radix was the sure means of subduing Moab and destroying all the inhabitants at that time Where yet one thing may be observed and learnt from them that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the beginning
to be meant by that phrase men of the sons as that signifies a spurious offspring whose father is not known as generally 't is observable of any gyant in Scripture that he hath no other extraction taken notice of but either that he is a son or of the sons of the gyant 1 Chron. 20.4 and 6. or a brother of such a man as of Goliah v. 5. somewhat like this we find ii Sam. 21.16 where Ishbibenoh is said to be of the sons of the gyant and in the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the sons of the strong man without naming any father And it is not improbable that the name it self Ishbibenob was a light variation from that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of the sons as a known title for a gyant And if this be appliable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labben here then it may signifie the Gyant of Gath Goliah and give ground of conjecture either that this Psalm was composed though long after in remembrance of or reflexion on Goliah his death as the Chaldee v. 5. and Kimchi who is not of this mind for Labben doth yet acknowledge the matter of the Psalm to agree to Goliah or else was set to the tune of one that had been composed on that subject for so Kimchi as was said among their known tunes names Alamoth for one which sure refers to this place Besides this one farther interpretation there is of which the word may be deemed capable and that concurring to the same end to determine Goliah the person here referred to For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew and Chaldee signifies inter or in medio between or in the middle and may fitly denote a Champion or Combatant that stands forth and is in the middle to challenge the enemy So 1 Sam. 17.4 when Goliah comes out to challenge the Israelitish host it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vir intermedius saith the Interlinear a man or one in the midst came out from the Camp of the Philistims and the Chaldee in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strong man or gyant or champion from among them And many like passages there are in Authors of combatants standing forth betwixt the Camps So he whom Manlius Torquatus killed in Livie l. 7. This Homer expresses in like style by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. saith Eustathius p. 291. l. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betwixt the two Armies which saith he after Homers time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they express by one word which signifies between the Armies and is saith he afterward more fully described by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was a little plain or field about them Agreeable to which is our style of duellers challenging to the field And in reference to this it may possibly be that Goliah should be here noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man between i. e. the Champion And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death of this here called Labben will be no more than the plainer words express 1 Sam. 17.51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that their strong man or champion was slain or dead which the LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their mighty man as v. 4. they rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man between and the Syriack and the Arabick their gyant Of him then this title may be understood and the Psalm either have been composed for some anniversary commemoration of his death or else set to the tune of some that was thus composed But this is but conjecture in a matter of great uncertainty V. 3. Shall fall The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is military being spoken of enemies in war and it refers to those that either faint in a march or are wounded in a battel or especially that in flight meet with gall-traps in their way and so are galled and lamed rendred unable to go forward and so fall and become liable to all the ill chances of pursuits and as here are overtaken and perish in the fall And thus 't is by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being lightly varied from this impingent stumble or light on any gall-trap or other sort of scandall But the LXXII both here and in most other places render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being weak and so the Latine infirmabuntur and the Arabick and Aethiopick all to the same sense meaning no other then this of being galled and so made unfit for progress See Psal 27.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were weak or wounded or galled in their March and then they fell as a consequent of it And thus must it be rendred here not falling but being gall'd and lame praecedent to falling And so in St. Paul Rom. 14.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offended and made weak are in the same sense for him that is gall'd and discouraged or hindred in his Christian course See note on 1 Cor. 8. b. V. 6. Destructions The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vastatus est hath many nouns derived from it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desolation destruction and also a fight or war 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sword and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a souldier And accordingly the LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swords and so the Syriack and Latine the Arabick read it weapons and the Chaldee paraphrase it by armies and Castles But the ordinary rendring is to be preferred though the other need not be despised and so the sense will be that the Philistims destructions are completed to the uttermost as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end by which the LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is duly translated 1 Thess 2.16 and then that which follows and thou hast destroyed Cities must not be applyed to the enemy in the beginning of the verse but to the God of Israel who destroyed them And thus the Jewish-Arabick translator applyes it The enemies Countrey desolation hath fully seised on made a full end of it The People of their Cities thou hast cut off till or so that their memory is utterly perished In the end of the verse where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them the LXXII it seems read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a noise or tumult and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a sound and so the Latine and Arabick and Aethiopick after them But the Chaldee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from them and the Syriack leave it out as redundant being conteined in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their memoriall precedent V. 7. But the Lord. The rendring of this Verse is best learnt from the Chaldee who make three parts of it 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. literally And the Lord for ever they render The word of the Lord for ever
is necessary to the common way of interpreting it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the covetous or in the LXXII their rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the injurious or oppressor blasphemes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and provoketh the Lord. V. 4. Seek What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is matter of some question The Syriack renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to search or examine the Latine renders it perpendere to perpend or weigh the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to require and thus it is used in the notion of avenging or punishing Gen. 9.5 and here v. 13. the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Latine to seek the Arabick to search It signifies also to interrogate in order to learning so to ask as when we consult or take any thing into serious care or consideration and then if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be applyed to the wicked as generally the Translators apply it the rendring must be the wicked in the haughtiness of his looks will not consult or search after or consider God And then the chief difficulty will be in the latter part of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. literally No God all his thoughts which being elliptical must be supplyed either by addition of is in God is not in all his thoughts so the Syriack understands it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No God in all his thoughts and to the same purpose the LXXII and Latine and Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is not before him or else by the addition of sees or knows God sees not all his thoughts or devices And thus the Chaldee expounds it but yet with a farther addition necessary to connect it to the former words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will say in his heart All my devices are not manifest before the Lord or yet more promptly and with less change There is no God are all his thoughts so the Jewish-Arabick seems willing to supply it rendring it In all his thoughts he saith there is no God and this is agreeable to Kimchi and others In this variety of conjectures how the ellipsis may be best supplied it may not be amiss to propose another rendring of the whole verse by addition but of one word in the beginning viz. saith than which no word almost is more frequently understood thus The wicked in the elation of his countenance as that is an indication of his heart and therefore the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the pride of his spirit saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall in no wise so the double negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies require in the notion of punishing or in the other vulgar notion consider all his devices Thus the words flow very naturally and the ellipsis is much more intelligible and easily supplyed than any other way and to this sense the context inclines Thy judgments are far out of his fight v. 5. and he hath said in his heart God hath forgotten he hideth his face he will never see it v. 11. and this the interpretation of his blaspheming God foregoing v. 3. V. 5. Grievous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are prospered as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be strong or prosper by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are polluted or profaned as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to violate or pollute or profane and so the sense will well enough bear His ways are always polluted or defiled as the Atheists always must be who considers not nor dreads Gods judgments But the radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence it regularly comes signifies properly to be tormented after the manner especially of women in labour and accordingly 't is frequently used for bringing forth so Isai 54.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are words of the same importance as travailing and bearing so Jer. 4.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as of one that travaileth so Psal 29.9 The voice of the Lord or thunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes to bring forth speaking of the hinds which are said to bring forth with difficulty and to do it with more ease when being frighted with thunder their wombs open and so very frequently in other places where the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be in travail And thus it seems to learned men to signifie in this place See Schindler Pentaglâ—tt p. 539. D. who renders it parient enixè urgebunt vias suas they shall painfully industriously urge or press their own ways so we had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 travailing with iniquity Psal 7.14 or rather in the singular of the person his wayâ— shall travail or bring forth at every season his ways in opposition to Gods ways or judgments following which are said to be far above not considered by him In this verse the punctation may possibly lie thus Thy judgments are far above over against or before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all his enemies his eyes and thoughts pursue them only he puffeth breatheth out threatnings and reproaches at them This way the Hebrew suffixes do more clearly answer one the other V. 6. For I shall never The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth also sometimes signifie quod in the notion of quia because and so our ordinary rendring supposes here and takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil not for sin but punishment and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not amiss translated for not in evil i. e. for I shall not be in evil or adversity But all the antient Interpreters understand both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otherwise The Chaldee joyn it with the former part of the verse thus I shall never be moved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from doing evil The LXXII and Latine and Arabick all seem to design the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall not be shaken or moved without evil and the Syriack by way of Paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he meditates mischief All which inclines us to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of ut that in which 't is frequently used Gen. 11.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here ut non that they hear not and in many other places and then the meaning will be perspicuous he saith in his heart I shall or will by no means be moved for ever and ever that not i. e. so as not to be in mischief or so as not to be doing some ill as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 32.22 signifies being set on wickedness the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 5.19 which there the Chaldee have fully paraphrased I shall never be removed from doing ill and the LXXII more briefly and imperfectly without ill which yet is equivalent to that not with ill and so to be interpreted which the Syriack
they will soon scatter and dissipate all thy preparations and when they have done so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what hath the righteous done i. e. what can or will he do His righteousness will stand him in little stead And thus it is fitly a part of the speech of the distrustful friends of David that discouraged him and bid him flie to the hills places of strength or safety v. 1. and it may be farther observed that in Scripture stile we frequently read of the foundations of the mountains or hills Deut. 32.22 Psal 18.7 and so still insist here telling him that the enemy will destroy all his forces and then a righteous man or cause without any other defence will soon be taken and ruined And therefore this is most probably the meaning of it V. 5. Soul hateth The different significations of the particle ו have made this verse capable of several interpretations For if as a Copulative it be rendred And then the first part of the verse runs thus The Lord trieth the righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the wicked i. e. examines the actions and thoughts of both and this seems most probable as best connecting with V. 4. his eye-lids try the children of men i. e. all men in the latitude righteous and wicked good and bad And then as a consequent of that it fitly follows And he that loveth violence hateth his own soul i. e. doth instead of oppressing others mischief himself he is sure to have the worst of it when God comes to examine it his unjust dealing will be the greatest cruelty to his own soul and for this the ו before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that loveth violence may be indifferently rendred and or but but most fitly and. This sense the LXXII have imbraced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he that loveth iniquity hateth his own soul and from them the Latine qui autem diligit iniquitatem odit animam suam and so the Arabick and Aethiopick and there is only this prejudice against it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the feminine and so more fitly agrees with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul in the nominative case On the other side then if ו in the first place signifie but then it will disjoyn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked from the former part of the verse and make it begin the latter part and then our ordinary rendring of it which is favoured by the Chaldee will be most commodious so as to make an opposition betwixt the fate of the righteous on one side and the wicked and violent on the other that God trieth the one and then trying must signifie either permitting to be tempted and afflicted for a while or else as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to trie sometimes signifies approving the former and abhorreth and detesteth and so will severely punish the latter And the only exception against this understanding of it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trieth is in the 4 th verse used in another sense for a judicial examination of mens actions such as is common to the sons of men indefinitely i. e. to all sorts of them good and bad and not peculiar to the righteous as in the notion either of tempting for a while or of approving it must be In this uncertainty I thought it best that the Paraphrase should not be confined to one but inlarged so as to take in both of them V. 6. Fire brimstone This verse is best divided by making the pause after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snares thus Vpon the wicked he shall rain snares putting all that follows fire and brimstone and wind of tempests or tempestuous winds into one also of all which together it is affirmed that they are the portion of his Cup. And thus the LXXII read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Syriack and Latine and thus there is no ellipsis to be supplied but only of the verb are or shall be thus Fire and brimstone and a tempestuous wind shall be the portion of their Cup which last phrase portion of Cup is proverbial in Scripture Gods gifts and dispensations good and bad are ordinarily exprest by a Cup poured out and given men to drink thus 't is very frequently in Scripture And even the Heathen had the same expression of their Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer there be two Cups of the Gods one of good things another of bad And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numeravit to tell out signifies either a payment or that which is destin'd to any as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or portion in a division The Twelfth PSALM TO the chief Musitian upon Sheminith a Psalm of David Paraphrase The Twelfth Psalm is spent in meditation of the malice and wickedness of men and the relief which is to be expected from none but God It was composed by David and committed to the Master of his Musick to be sung or played on the harp of eight strings 1. Help Lord for the Godly man ceaseth for the faithful sail from among the children of men Paraphrase 1. It is a sad sight or meditation to consider how wicked the World grows very few pious men to be met with any where so few that one may rely on or trust that I have reason to complain that even truth or fidelity it self is departed out of this earth of ours And this may well drive one to his one sure hold the help and assistance of God on which alone I rely and in that I rest and beseech him in his good time to afford it me 2. They seek vanity every one with his neighbour with flattering lips and with a double heart do they speak Paraphrase 2. Among men there is nothing but falseness and dissimulation fair words perhaps but no reality in them 3. The Lord shall cut off all flattering lips and the tongue that speaketh proud things Paraphrase 3. But God shall destroy these false deceitful persons and all such Atheistical designers which if they can by any policy attain their ends never apprehend or fear any revenge from God and make no scruple to profess so 4. Who have said with our tongues will we prevail our lips are our own who is Lord over us Paraphrase 4. Saying our tongues shall gain us whatsoever we want supply all other defects of right c. who can hinder us from making our utmost advantage of these to acquire whatsoever we can by the use of them why should we stand so strictly to consider whether what we say be true or no So we may advantage our selves by it to whom should we be accountable for that 5. For the oppression of the poor for the sighing of the needy now will I arise saith the Lord I will set him in safety from him that puffeth at him Paraphrase 5. To such Atheistical oppressors and despisers as these God will
〈◊〉 〈◊〉 〈◊〉 〈◊〉 no fear was or whether the LXXII after their Paraphrastical manner frequently observable in them added these words either the more to express the nature of the fear viz. that it was a meer worldly and so causless fear or else to fit the words to connect with what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because or for God is in the generation of the righteous thus The generality of the people was moved with fear to joyn with Absalom but this a Panick causeless fear if they had called on God v. 4. and adhered and relyed on him they had not needed to fear any evil for God is present among such to protect them and to convert all their temporary sufferings to their advantages But this sense is as fully contained in the Hebrew words without this addition if only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows be rendred not for but but which is not an unusual signification of it Gen. 65.8 it was not you that sent me hither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but God and if it be so rendrend here the sense will be perspicuous There they feared a fear the generality of them fell off but God is in the generation of the righteous by the help of God I have been susteined though the generality of my Subjects through flattering insinuations first and then through fear was fallen off from me Here only it is to be remembred that the generality though set in very comprehensive phrases All gone out of the way none that doth good no not one is not so to be interpreted as to belong to all and every Jew at that time for it is certain some though very few in comparison adhered to David 2 Sam. 15.17 18. and went out to fight with Absalom 2 Sam. 18.1 And so in the Prophetick sense as it belonged to the times of Christ and his Apostles when though 't is said they were all gaue out of the way Rom. 3. yet as elsewhere appears a remnant there was which still adhered to God believed in Christ and remained stedfast in his Doctrine See Rev. 7.4 But these phrases must be interpreted so as general expressions are wont to signifie he so as to admit of some exceptions or else be applyed only to the men of Israel who universally went after Absalom 2 Sam. 18.6 whilst Davids forces were raised only of his own servants men of Judah and the Cherethites Pelethites Gittites which came after him from Gath 2 Sam. xv 18 and flying from Jerusalem he was relieved by the Ammonites c. c. 17.27 and Ittai the Gittite of Gath a City of the Philistims subdued by him was one of his three Chief Commanders c. 18.2 And so this perspicuously applies the whole Psalm to this particular matter of Absalom's Rebellion The Fifteenth PSALM A Psalm of David Paraphrase Paraphrase 1. Lord who shall abide in thy Tabernacle who shall dwell in thy holy Hill Paraphrase 1. Let me take boldness to interrogate and demand of the Lord of heaven and earth what kind of person it is that may have assurance and confidence of his favour so as to be accepted in the number of those that perform his solemn Worship here and rewarded with eternal bliss in heaven hereafter And the Answer will I suppose certainly be this 2. He that walketh uprightly and worketh righteousness and speaketh the truth from his heart Paraphrase 2. He and none but he that is just and blamless in all his actions that lives and goes on in a course of righteousness steddy and constant neither offending against the rules of justice nor mercy but on all occasions and opportunities that offer themselves abounding in the exercises of both and withall hath care that his tongue should not offend in delivering any thing which he is not sincerely perswaded to have perfect truth in it 3. He that backbiteth not with his tongue nor doth evil to his neighbour nor taketh up a reproach against his neighbour Paraphrase 3. He that makes strict conscience of detracting or calumniating of doing any kind of wrong that carefully abstains from speaking or acting any reproachful word or deed against any 4. In whose eyes a vile person is contemned but he honoureth them that fear the Lord he that sweareth to his own hurt and changeth not Paraphrase 4. He that indeavours to defame and discountenance all sorts of wickedness that instead of complying with the disallowable practices of the world represents them in their own ugly colours and deters all men from imitating such examples and on the other side desires to bring virtue and piety and conscience of all kind of duty into a creditable esteem and reputation and payâ— an hearty honour and respect and gives all manner of incouragements to every good and godly man and attracts all to the imitating such and that he may do so demonstrates by his own actions how dear a price he sets upon it and consequently if by any promissory oath he have bound himself to the performance of any thing that comes to cost him never so dear proves unexpectedly most mischievous or dangerous to his estate or even his life it self he doth yet most strictly oblige himself to the discharge of it knowing there is no ill so great as that by which his soul is wounded as it is sure to be most dangerously by any breach of oath 5. He that putteth not out his money to usury nor taketh reward against the innocent He that doth these things shall never fall Paraphrase 5. He that hath not admitted any covetous desires into his breast that will not for the enriching himself lessen any other Mans possessions as doth the Usurer and taker of bribes in Judicature the one grinding the face of the poor borrower the other selling the right the estate perhaps the life of an helpless but innocent person but on the contrary lends freely to him that wants that charity and so is as helpful to him as he may free loanes being oft the most advantageous charities assisting mens wants and obliging their diligence that they may be able to repay and to him that is unjustly assaulted or impleaded gives all timely succour that justice can afford which justice in that case is an eminent charity also These few things though they be not an enumeration of all the duties of a Man are yet so comprehensive and significative contain so many branches especially of our duty to our Neighbour and that uniformly performed is so sure a sign of faith and love and fear of God and all other duties of piety that I may conclude this mans title very good both to the priviledges and dignity of Gods servants here and to the eternal reward of such hereafter Annotations on Psal XV. V. 4. To his own hurt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth certainly signifie to do hurt from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Kal signifiâ—◠〈◊〉 be evil but in Hiphil to doe evil To whom this evil it
I said or again my soul thou hast said to the Saints What Saints he speaks of he specifies in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who they i. e. by an Hebraisme they who are on the earth Then regularly follows in construction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the excellent Gods chosen people dignified and advanced by him To the Saints and to these I said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all my delight is in them To the first part of this interpretation the LXXII accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Saints that are in the earth only they add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they saw to be a pleonâ—sine and unsignificant and thereby more distinctly connect it to the foregoing words thus I said unto the Lord my goodness c. To the Saints on his earth or to his Saints on the earth c. One speech apportion'd to the Lord that of an humble reflection on himself another to the Saints of the Lord favouring of charity and kindness to them But for the latter part of the verse the LXXII seem to have read it otherwise not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the excellent but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil he magnified as the word is used Isa 42.21 for so they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applying it to God he hath magnified all his pleasures as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his not my pleasures in them But the Chaldee and the Syriack agree to the vulgar reading throughout and so the sense and context require The Jewish Arabick translator would have the words of these two verses thus distinguished I said to the Lord thou art my Lord not unto you or from you said I to the Saints c. i. e. my good is not from you but from the Lord. V. 4. Sorrows In what notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken is uncertain among the antient interpreters From the two notions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one for doluit to grieue the other for elaboravit to labour or form or make any thing there are two significations of the Noun the first for sorrow or pain and in that sense the LXXII here take it rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their weaknesses and the Latine infirmitates in the notion of weakness for sickness or pain and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the same sense the Arabick their pains The second for an Idol or Image so Hos 8.4 their silver and gold they have made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 images the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idols So 2 Sam. 5.21 and Mich. 1.7 And thus the Chaldee understand it here and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Idols And this is most agreeable to what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either let them hasten a contrary way or after another i. e. another God for which the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterward for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another or else meaning by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hastening after these following or worshipping of Idols which sure refers to their idol-worship or in another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Kal to endow or send gifts or presents see Kimchi in Radic for so to endow another is in the prophetick stile to marry the daughter of a strange God Mal. 2.11 and by that means to be brought to their Idol sacrifices Num. 25.2 And to give gifts to another is in like manner to present the false Gods as Ezech. xvi 18. thou tookest thy broidred garments and coveredst them the idols v. 17. thou hast set mine oyl and incense before them my meat also c. and so to this fitly connects their drink-offerings will I not offer and so doth also the not taking their names into his lips viz. as that literally signifies the avoiding the names of false Deities and substituting as the Jews did words of detestation in stead of them or else not swearing by them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take the name signifies to swear by it in the third Commandment Exod. 20.7 and Deut. 5.20 and so Psal 24.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take his soul is to swear by his soul and Psal 50.16 and takest my covenant into thy mouth the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and swearest by my name and remembrest my covenant But Abu Walid prefers the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for hastening and so doth Kimchi also in his Comment on this place though in his roots he reject it V 5. Cup The frequent and proverbial use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cup or pot among the Hebrews may here deserve to be taken notice of It signifies by metaphor any thing that befalls any man good or bad So Matt. 20.22 Can ye drink the Cup that I shall drink of i. e. indure the afflicted condition that expects me and so c. 26.39 Let this Cup pass from me i. e. the sorrow that was then approaching For as those that are of the same family or at the same table drink of the same Cup the wine in the pot or cup is distributed among them and every one hath his part or portion of it one the top another the middle another the bottom of it and if there be any bitter mixture in the cup as in the myrrhate wine then he that drinks the bottom is said to suck out the dregs of that cup so in the distributions and dispensations of Gods providence every man hath his portion either sweet or bitter and this from this analogy is called the portion of his cup that part which in the distribution comes to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Apollinarius the lot or part or portion of his cup. So Psal 11.6 See note d. And thus it is most fitly joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portion of mine inheritance or division from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divisit i. e. of any possession or land divided among many distributed in like manner as the cup among the guests every one his portion And thus doth David raised by God to be the King of the Jews that people to whom God had in a special manner revealed himself and by whom he was worshipped very fitly say that God in opposition to the many false heathen gods was the portion of his division worshipt by that people over whom he was King As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows in the end of the verse it is best rendred thou holdest my lot meaning thereby thou givest me mine inheritance the portion of worldly wealth and greatness that I have comes all from thee For the old way of sortition was by staves or rods as appears by the choise of the tribe of Levi to the service of the altar Numb 17.2 Take of every one of them a
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
my distress was greatest see note on Psalm 17. k. and all humane aids were obstructed by them then God by his own special providence and interposition sustained and supported me 19. He brought me forth also into a large place he delivered me because he delighted in me Paraphrase 19. He freed me from all my streights restored me to a prosperous condition and this upon no other account but only of his kindness and mercy to me 20. The Lord rewarded me according to my righteousness according to the cleanness of my hands hath he recompensed me Paraphrase 20. Thus hath God vindicated my uprightness and given me at last those returns which were answerable to the justice of my cause 21. For I have kept the wayes of the Lord and have not wickedly departed from my God Paraphrase 21. As seeing that indeed I have not knowingly transgrest any command of his save only in the matter of Uriah for which he repented and obtained pardon from God 1 King 15.5 22. For all his judgments were before me and I did not put away his statutes from me Paraphrase 22. But have observed his statutes diligently never refusing to be ruled by any of them 23. I was also upright before him and kept my self from mine iniquity Paraphrase 23. And by so doing preserved my innocence and guarded me from compassion of any sin This still according to Scripture stile to be understood with exception of the matter of Uriah 24. Therefore hath the Lord recompensed me according to my righteousness acccording to the cleanness of my hands in his sight Paraphrase 24. And accordingly hath God out of his abundant mercy to me accepted and rewarded my uprightness and given testimony to the sincerity thereof 25. With the merciful thou wilt shew thy self merciful with an upright man thou wilt shew thy self upright 26. With the pure thou wilt shew thy self pure and with the froward thou wilt shew thy self froward Paraphrase 25 26. For God is a most just impartial rewarder sees the heart and accordingly recompenses To a merciful pious man he makes returns of mercy and pity to the upright he will administer justice vindicate his cause from the oppressor and injurious He that keeps himself pure from sin with him God will deal most faithfully perform his promise to him exactly never leave any degree of goodness in him unrewarded And on the other side the rule holds as true that those that deal frowardly and stubbornly with God shall be sure to be opposed and punished by him See note on Mat. 9. k. 27. For thou wilt save the afflicted people and wilt bring down high looks Paraphrase 27. For it is Gods constant method to relieve the oppressed and destroy in his due time the oppressor be he never so confident 28. For thou wilt light my candle the Lord my God will inlighten my darkness Paraphrase 28. And on this ground I have built my confidence that how hopeless soever my present condition can at any time be the powerful Lord of Heaven and my gratious God will rescue me out of it 29. For by thee I have run through a troop and by my God have I leaped over a wall Paraphrase 29. By him I have been inabled to subdue and bring down the strongest forces 30. As for God his way is perfect the word of the Lord is tried he is a buckler to all that trust in him Paraphrase 30. He is most just and faithful his promises without all deceit or possibility of failing he will certainly protect all those that rely and depend on him 31. For who is God save the Lord or who is a rock save our God Paraphrase 31. This cannot be said of any other The deities of the heathens are not able to yield them any defence nor any but the one God whom we adore 32. It is God that girdeth me with strength and maketh my way perfect Paraphrase 32. From him I have received all my strength to him I acknowledge it wholly due that I have been preserved in safety 33. He maketh my feet like hinds feet and setteth me up upon my high places Paraphrase 33. When I was pursued by Saul he inabled me by swiftness of flight to escape to the wilderness and mountains and so to secure my self 34. He teacheth my hands to warr so that a bow of steal is broken by my arme Paraphrase 34. At other times he gave me strength for battel and inabled me to obtain most wonderful victories by mine own hand on Goliah on all other my enemies by my armies 35. Thou hast also given me the shield of thy salvation and thy right hand hath holden me up and thy gentleness hath made me great Paraphrase 35. Constantly he hath protected me from all evil â—n time of distress supported me and at last by his continued multiplyed acts of providence raised me to the greatest height 36. Thou hast inlarged my steps under me that my feet did not slip Paraphrase 36. I am now by his mercy brought to a condition of safety no enemies to distress or streighten me no dangers to apprehend 37. I have pursued my enemies and overtaken them neither did I turn again till they were consumed Paraphrase 37. Having put all my enemies to flight pursued my victory and finally subdued and destroyed them 38. I have wounded them that they were not able to rise they are fallen under my feet 39. For thou hast girded me with strength unto the battel thou hast subdued under me those that rose up against me Paraphrase 39. And all by that strength with which thou hast furnisht me my victories are all thy gifts of mercy 40. Thou hast also given me the necks of mine enemies that I might destroy them that hate me Paraphrase 40. 'T is thou that hast by thy wise and powerful providence subjected them to me See Jos. 10.24 41. They cried but there was none to save even unto the Lord but he answered them not Paraphrase 41. When thou wert thus their enemy there was none to yield them any relief the aid from heaven failed them and no other would stand them in any stead 42. Then did I beat them as small as the dust before the winde I did cast them out as the dirt in the streets Paraphrase 42. Being thus assisted by thee I put to flight and destroyed all their forces 43. Thou hast delivered me from the strivings of the people and thou hast made me the head of the heathen a people whom I have not known shall serve me Paraphrase 43. And now I am landed in a calm harbour after all the stormes that incompast me not onely mine own Kingdom being quieted but the neighbouring heathens Philistims Moabites c. added to my dominions 44. As soon as they hear of me they shall obey me the strangers shall submit themselves unto me Paraphrase 44. Some of them overcome and subdued by me others through their dread of my power
〈◊〉 〈◊〉 〈◊〉 they shall submit themselves to me but this I suppose not meant by them in opposition to the former sense but in this subordination to it they shall feign themselves to have been obedient to me shall fear me when they see my power and themselves unable to resist it and thereupon flatter and pretend they have never opposed me And that is the full meaning of the place which sets out Davids power so great that all that were near to see it dissembled their hostility made fair with him which is in effect a subjecting themselves to him as long as this his power continued a forced and so hypocritical subjection from awe to his greatness not from love or unfeigned obedience to him So Abu Walid who puts among the notions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that of submitting ones self and for that instances in this place derives it as the other of being lean from the first of lying and denying viz. submitting feignedly for want of strength to resist And to that well accords the conjugation Hithpael 2 Sam. 22.45 and Abu Walid thinks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which occurs in the same sense Deut. 33.29 ought to be reckoned as of that conjugation the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being recompensed by Dagesh in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though here it be in the plain form of Piel yet the Psalm being but one here and 2 Sam. 22. the same must be resolved of both places V. 45. Afraid In this place the Hebrew Copies of the Psalms differ from the reading 2 Sam. 22.46 One lesser variation there was in v. 44. See note o. and in this next verse a second whether made by David himself or by Esdras that collected them into a Volume or by any Scribe that wrote it out must be uncertain as also which is the Original reading that in 2 Sam. or this here There it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligavit and claudicavit and so 't is rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall stumble there and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here they were lamed by the Latine contrahentur they shall be contracted there and claudicaverunt here they were lame as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 claudicavit in both places Here 't is by transposition of a letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commotus est trepidavit being moved or trembling In this sense the Chaldee seems to have read it and render it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall go or remove and there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be moved both evidently from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was moved In this variety what shall be resolved might be uncertain were it not for one direction which we have from Mich. 7.17 There we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall move which the Chaldee render by the same word whereby they render this 2 Sam. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be moved Now as there and here the adjunct is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their holes or close or fenced places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occlusit to shut up rendred here by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paths but there more properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 claustrum close place so in all reason the sense must be the same There in Michah 't is spoken of worms or creeping things which move out of their holes and are afraid i. e. move in great fear when they come out of their holes and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used here oft signifies in Arabick to go out as Psal 19.4 Mat. 2.6 and so here being spoken of the Heathen people which stood in such aw of David the conqueror it signifies that for fear they ran as into holes and Caverns whether castles or other places of security and now they moved out of them as worms out of their holes extreamly fearful before he assaults when they do but hear of him v. 44. to fall into the hands of this powerful Prince And this trembling motion of theirs is exprest most fitly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies both to be moved and to tremble or more fully to move fearfully or sollicitously and this is well enough exprest also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going lame which is used 2 Sam. 22. and rendred to that sense by the LXXII and Syriack and Latine and Arabick and Aethiopick in this place and moreover in the Arabick dialect hath the notion of fearful as in Alkamus the great Arabick Lexicon appears And so the antient Jews as they doubt which to prefer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so they resolve one to be the same with the other only by transposition of letters and accordingly the Hebrew Arabick glossary renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fear And so this may remove that difficulty 50. For evermore That this last passage of the Psalm which is Prophetical and extended beyond the person of David to his seed for evermore is to be applied to the Messias may be confirmed from several passages of the Chaldee Paraphrase on this Psalm especially on v. 29. and 32. On the 29. v. they have these words Because thou shalt inlighten the lamp of Israel which is put out in the Captivity for thou art the author of the light of Israel The Lord my God shall lead me out of darkness into light shall make me see the consolation of the age which shall come to the just And on v. 32. Because for the miracle and redemption which thou shalt shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thy Christ and to the reliques of the people which shall remain all the people nations and languages shall give praises to thee c. And v. 49. thou shalt rescue me from Gog by whom the Jews are wont to describe Antichrist The Ninteenth PSALM TO the chief Musitian a Psalm of David Paraphrase The Nineteenth Psalm is chiefly spent in giving glory to God for all his works of power and excellence especially in giving so admirable a rule of life to men and affording mercy for all but presumptuous sins It was proposed by David and committed to the Prefect of his Musick 1. The Heavens declare the glory of God and the firmament sheweth his handy-work Paraphrase 1. The fabrick and motion and influences of the Heavens do demonstrate to any man that considers them diligently how great and powerful and wise and gratious that God is who formed them in this manner and the firmness and closeness of all those vast orbs which are of so fine and subtile a nature and yet are compacted into a most perfect solidity together with the aire and the many meteors thunder lightning c. therein are an evidence of his many glorious attributes who thus created them 2. Day unto day uttereth speech and night unto night sheweth knowledge Paraphrase 2. The
for any known deliberate sins which have not that alleviation of ignorance or weakness but are committed against express knowledge of my duty after mature consideration of it Lord be thou pleased to arm me by thy special assistance of grace that I never fall into any one such commission Let not any temptation thus get power over my will when my conscience tells me I ought not to yield whatsoever the profit or pleasure be that thus comes in competition with known duty If it do then am I a servant and slave of sin and so no longer the servant of God But if by the power of thy grace thou shalt uphold me from falling into any such presumptuous sins then shall I not fail to be acquitted by thee and being free from all hainous guilts I shall through thy mercy promised in thy covenant of grace be sure to be absolved and justified from all the other innumerable frailties v. 12. that I have been guilty of 14. Let the words of my mouth and meditations of my heart be acceptable in thy sight O Lord my strength and my Redeemer Paraphrase 14. And then all my prayers and praises being thus poured out of a pure sincere heart and so likewise all the performances and designs of my life shall be as a sacrifice well-pleasing and acceptable to thee whose grace it is by which I have been preserved and whose abundant mercy by which I have been rescued from all evil Annotations on Psalm XIX V. 1. Firmament Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmament that it is deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriack Luk. 6.38 set for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to press very close and is used in that sense Ezek. 6.11 and 25.6 and there by us rendred to stamp i. e. to strike and press together and that so as plates of gold c. are by beating and pressing expanded to a great breadth and that in this respect it is by an antient Greek Interpreter mentioned by S. Chrysostome rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Aristotle signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firm durable compression and that this is the ground of the LXXII there rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmament and others expansum see the most learned Nicholas Fuller Miscel l. 1. c. 6. Now as under this title the heaven is conteined Gen. 1. as appears undeniable by the Sun and Moons being created in it v. 14. so 't is as certain that the air is signified by it also by the use that is assigned it to divide the waters from the waters i. e. the Sea here below from the rain that is in the Clouds Accordingly as Josephus in his description of the creation Antiq. l. 1. c. 2. saith of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God made it to have rain in it to benefit the earth by the dew thereof so Sibylla speaking of the air saith that God mixed vapours and rainy or dewy i. e. watery clouds with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus when the rain fell that drowned the earth Gen. 7. the windows of heaven are said to be opened v. 11. and therefore it is so frequently called rain from heaven according to that of Pliny Nat. Hist l. 31. Scandunt aquae in sublime coelum quoque sibi vendicant The waters climbe on high and challenge the heaven also for their seat and again Quid esse mirabilius potest aquis in coelo stantibus What can be more wonderful than waters standing in heaven And thus in Scripture-stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens contein all those superiour orbs together with the regions of the air So saith the Author of the Questions and Answers under Justins name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scripture calls heavens either those that are so indeed the first heaven and the firmament or the regions of the air see note on Eph. 6. a. even the lowest of those where the birds fly which accordingly are called the fowles of heaven And so all this is fitly comprised under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but here where the heavens are named before the aery regions peculiarly the Hebrews having no other word for the air but either this or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens which also is generally derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because waters are there The word which now-adays they use for the air 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being clearly taken from the Greek when yet it cannot be questioned but the sacred Writers had some word by which they called it viz. this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which accordingly the Chaldee here render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 air V. 3. There is no speech The understanding of this verse seems to depend on the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That commonly signifies not and is perfectly all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only with the addition of י Now both of these being oft used for all sort of exclusive particles without besides unless hence it is that the learned Grotius renders it in this place sine without i. e. without the voice or words precedent If this liberty may be taken I may then propose another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lightly deduced from these For of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lexicographers tell us that in Arabick it signifies sed but. And the Arabick being but a dialect of the Hebrew we may thence conclude that thus it antiently signified among the Hebrews and if that may be admitted then the whole verse will be thus clearly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non sermo not speech i. e. they the heavens and firmament have no speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but or notwithstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their voice is or hath been heard i. e. either as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voice frequently signifies thunder their thunder is heard or else more generally they have ways to proclaim or make known the attributes of God though they are not able to speak Besides this way of interpreting the verse by this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for but or yet or notwithstanding another offers it self by rendring it non not as it without question and most vulgarly signifies Thus they have neither speech nor words their voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not or hath not been heard yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their line we render it is gone out into all the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their words to the end of the world Which if it be accepted we must then suppose a difference to be made by the Psalmist betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Heavens are said to want and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they are said to have
however God deal with David he will immutably trust in him And thus I suppose it is to be understood here if the words be simply read as they are in the original thus Judge me O Lord for I have walked in mine integrity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Lord I have trusted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not be shaken Where in his appeal to God he proposeth two things to his trial examine me v. 2. 1. whether he have not continued upright before him 2. whether he have not and do not still constantly continue to adhere and depend on him for his protection which being the two things to qualifie a man for God audience and acceptance sincerity of obedience to and of trust in God he may now chearfully appeal to him and adventure himself to his divine examination And thus all the antient Interpreters seem to have understood it none of them interposing the therefore or varying from the simple reading as our English doth but on the contrary the Arabick interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by fearing which is the shaking of his hope I have trusted in the Lord and will not fear have confined it to this sense and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and trusting in the Lord I will not be shaken or as other copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grow weak the Latine in like manner and the Aethiopick in Domino sperans non infirmabor and hoping in the Lord I will not be weakned i. e. I do hope and will continue firm in so doing To this the learned Castellio hath exprest his sense Patrocinare Jehovah qui me innocenter gero immotam in Jehova fiduciam habens O Lord take my part who behave my self innocently having an unmoved trust in the Lord. And considering that it is here his request to God to take his part that which follows in the rest of the period must in reason be the recital of the qualifications necessarily required to the hearing of this prayer rather than the inferring or concluding that God will take his part i. e. that his prayer shall be heard And this also appears by v. 3. where having offered himself to Gods examination v. 2. for the truth of what he had here pretended he specifies expresly or instances in these two things only by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequent in sacred style the latter is mentioned first For thy loving kindness is before mine eyes there is his unmoved hope and I have walked in thy truth there is his integrity V. 2. Try The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies originally so to try as the metallist doth his gold by dissolving and melting it So Psal 66.10 thou hast tried me as silver is tried where the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast melted us as the goldsmith melts his silver So Isa 47.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have melted thee I have tried thee in the crucible of affliction And thus the LXXII renders it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set on fire the Latine Vre burn and the Arabick make to burn And thus it specially belongs to afflictions by which as by fire such trials are made V. 4. Dissemblers From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hiding himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which therefore literally signifies those that hide themselves which because all wicked men desire to do their actions averting and hating the light therefore the LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine iniqua gerentes wicked doers the Arabick breakers of the Law and so in sense it is to be rendered but literally the secret dealers the greatest wickednesses being those that are most secretly contrived and accordingly the Chaldee so paraphraseth it they that hide themselves that they may do ill V. 6. I will wash That the future tense in Hebrew is frequently taken in the preter tense is known to all Here the context requires it to be so both in v. 5. and 6. being all but an explication or recital at large of what had been said v. 1. viz. that he had walked in integrity And therefore as it is v. 3. I have walked in thy truth and v. 4. I have not sat and 5. I have hated so in all reason must the futures be rendred in the latter part of those verses 4. and v. 5. I have not not I will not go and sit And then by consequence so it must be in this v. 6. I have not will for the future washt my hands in innocency and so compast Now for the phrase washing hands in innocency the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. literally among the guiltless and so the Latine render it inter innocentes among the innocent But this sure signifies no more than the ordinary reading of the Hebrew imports to wash the hands in token of innocence This we know was common a-among the Jews from Deut. 21.6 in any solemn business of protesting innocency to wash the hands as a token of it and so Pilate did Matth. 27. But it particularly belong'd as a ceremony preparative to praying for unless we come pure to that work there is no hope to be heard If I incline to wickedness in my heart the Lord will not hear saith David and surely the Lord heareth not sinners saith the man in the Gospel that was born blind and Isa 1. when you make long prayers I will not hear your hands are full of blood wash you make you clean 'T was therefore a common usage among all the Jews always to wash before prayers So saith Aristeas in his History of the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the custom for all the Jews to wash their hands as oft as they pray to God whence the Apostle takes that phrase or lifting up holy hands 1 Tim. 2.8 see note b on that chapter So in the Yad Tephillah c. 4. Sect. 2. The hands are to be washt before prayers To this belongs the rule of the Jews that every one should wash as soon as he rises in the morning thereby to prepare himself for the reading of the Shemaah and praying not accounting him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure or clean before he hath washt his hands in water and this in imitation of the Priests ministring in the Sanctuary who were not to perform any sacred office till they had poured water out of the Laver that was set in the Temple to that purpose and washt their hands in it In place of which offices of the Priest is say they the reading of the Shemaah in the morning and at other times which belongs to all and must be prepared for by washing See Mr. Pococks Miscell c. 9. This then being premised the only difficulty remaining is what is meant by incompassing the Altar this referring no doubt to the Priests officiating or sacrificing at which time he was wont to go about the Altar as it here follows
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
foundation of claim in Gods own words and then he makes use of this priviledge immediately answers the invitation in the very words wherein 't was made Thy face Lord will I seek This Castellio hath paraphrastically exprest sic animo cogito velle te tuum quaeri conspectum tuum conspectum Jova quaero I thus think in my mind that thou wouldst have thy face sought Thy face Lord I seek The Jewish-Arab hath here another construction making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my face to govern and not be governed by the verb thus My heart said of thee O my face seek him because saith he the other members are at the command of the heart to do what that bids therefore will I seek the light of thy countenance O Lord. V. 12. Such as breathe cruelty For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breathers or speakers of injury or rapine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying injury or rapine and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breathe or speak the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity hath lied to or against it self and the Latine and Aethiopick and in effect the Arabick follow them How they came thus to vary from the original is not easie to resolve what is most probable may be briefly noted Near unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breathe or speak is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laqueus from whence is the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a snare One of these the LXXII may have mistaken for the other So the learned Schindler supposeth them to have done Isai 42.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he renders all the young men have been puft at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the infinitive to be rendered in the praeter tense To this the Chaldee paraphrase seems to accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were covered with shame or confusion but the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a snare in their recesses where as they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a secret chamber frequently rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so they took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the snare And herein the sense favours them there and our translation hath followed them And if as there so here they deduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a snare then taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for iniquity in the nominative case they might thus by periphrasis express its being insnared by its lying against it self V. 13. I had fainted In the Hebrew there is an aposiopesis a figure of elegance purposely breaking off in the midst of the speech yet so as every man can foresee what kind of conclusion should follow if he did not purposely divert to the contrary As Neptune in Virgil Hes ego the beginning of a threat but then artificially breaking off into an exhortation to prevent it sed motos prastat componere fluctus but 't is your best way to quiet the waves so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except or unless I had believed to see the goodness of the Lord in the land of the living The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I believe to see and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I believed that I should see and so the Latine c. not at all rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless nor taking notice of the figure or manner of speech the abrupt breaking off in the midst But the Chaldee reads just as the Hebrew doth and thinks not fit to supply what is wanting but leaves it in suspence And so sure that is the fullest way of rendring it that so the figure may be discernible which consisting wholly in the breaking off or concealing somewhat is lost if the sense be made perfect by addition of any other words The only difficulty is what is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of lives or of the living And the answer will be brief that though the phrase may very fitly denote where the context requires it the future age whether as that denotes the age of the Messias or the life eternal after the end of this and though there is no cause of doubt but that David believed both these yet it being the matter of the whole Psalm to express his confidence that God would not now leave him in his present distress but deliver him out of his enemies hands and return him home in safety and peace in all reason that is to be deemed the meaning of it here also as the land of the living oft signifies a prosperous life in this world but this not excluding but including also his hopes of the other which much added to his support also V. 14. Shall strengthen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred he shall strengthen and may so be applied to God by way of promise that he shall strengthen his heart that waits on him But yet it is also to be remembred that the Hebrews do oft use to confound conjugations and use the active in the third person to denote the passive in some other person Thou fool this night shall they take thy soul from thee i. e. thy soul shall be taken away So 2 Sam. 24.1 And he moved David i. e. David was moved see examples in note on Luk. 16. b. and then so it may well be here be of good courage and he shall strengthen thy heart i. e. to continue the construction with the antecedents and consequents let thy heart be strengthened all the imperative wait on or expect the Lord. And thus all the antient Interpreters render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strengthen thy heart say the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let your heart be strengthened say the LXXII and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Latine confortetur and the Arabick so also only reading it my heart in stead of your reading the whole verse accordingly I hope So Psal 31.24 and thus in both places the Jewish-Arabick Translator renders it The Twenty Eighth PSALM A Psalm of David Paraphrase The Twenty Eighth Psalm was composed by David in time of his distress and is a fiducial prayer for deliverance 1. Unto thee will I cry O Lord my rock be not silent to me left if thou be silent to me I become like them that go down into the pit Paraphrase 1. O Lord I have no strength or power to defend my self but that which wholly descends from thee To thee therefore I make my humble and most importunate address be thou pleased to hear and answer it gratiously lest whilst I call to thee and am neglected by thee my enemies begin to insult and account of me as of a destitute lost person 2. Hear the voice of my supplications when I cry unto thee when I lift up my hands toward thy holy oracle Paraphrase 2. Lord answer my petitions
which the thunder puts the hinds when it makes them calve drives them out of their holds as the same thunder frights the beasts of the forrest out of their thickets This therefore is to admonish all the whole world every man living to acknowledge his power and glorious Majesty and come in and worship him in these or the like words 10. The Lord sitteth upon the floud yea the Lord sitteth King for ever Paraphrase 10. The Lord judgeth and ruleth in the clouds and so he shall continue to do for ever and subject the proudest nations to his Kingdom 11. The Lord will give strength unto his people the Lord will bless his people with peace Paraphrase 11. And for those that he hath chosen and taken to himself and that live constant and faithful in his service he will protect and strengthen them and bestow upon them all the prosperity and felicity in the world subjecting all their enemies and restoring them to a durable lasting peace Annotations on Psalm XXIX V. 1. Ye mighty From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortitude is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powerful strong of which see note on Psal 22. a. And though that word come to signifie many other things yet in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sure the compellation of Princes under the phrase of son of the potent or strong Thus is Nebuchadonozar called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of the Nations or the strong among the Nations Ezek. 31.11 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Princes we render the mighty men of Moab Exod. 15.15 and those particularly in the number of those to whom David is supposed to speak in this Psalm after his subduing them 2 Sam. 8. so again 2 Kin. 24.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mighty of the land The Chaldee paraphraseth this by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assembly of Angels sons of God taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Angels The Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendered filios arietum young rams in that notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a ram though as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew so in Chaldee and Syriack and Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the mâ—le of any sort The LXXII at least these Copies which we have of their Translation do as it is not unusual in other places render the words twice first in the vocative case by way of compellation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of God and then in the accusative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 young rams as doubtful which was to have place and therefore setting down both of them and in this the Latine and Arabick and Aethiopick follow them But the plain simple rendring it by ye mighty or ye Princes is most to be allowed of and to those this Psalm is an invitation that they will being subdued by Gods power come into the acknowledgment and worship of him V. 2. Beauty of holiness Where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the glory or beauty of holiness from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to honour or beautifie the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his holy court as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 penetrale thalamus area a closet a marriage-chamber a court and so the Latine and Syriack follow them and the Arabick in his holy habitation but the Chaldee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the splendor or beauty of holiness or in the holy beauty or majesty as v. 4. the LXXII render the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 majesty meaning thereby either the Ark which the Priests and Levites with their Vrim and Thummim carried and where God was gloriously present as in the place of his worship see Ps 110. note a. or else the sacred majesty of God himself sacrâ praeditum majestate Jovam saith Castellio Jehovah indued with a sacred majesty the God of heaven and earth so glorious in all his attributes that all even heathen men ought to give all glory and honour to him This glory he here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honour of his name by which his attributes are to be understood his power and dominion over all c. which for these heathen Princes to acknowledge is in effect to become his proselytes and servants V. 3. The voice of the Lord That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voice in Scripture-style frequently signifies thunder there is no question and then there will be small cause of doubt but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice of the Lord here signifieth the same when in the next words it follows the God of glory thundereth For this Psalm being plainly an acknowledgment of Gods majestick presence and his thunders being in those dayes 1. the instruments signally to attest that as to Joshua in the first conquest of Canaan to Samuel against the Philistims 1 Sam. 12.15 and to David also against the same enemies which therefore is called Gods rebuking the heathen and 2. the ordinary means of conveying Gods oracles to them which therefore were styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daughter of thunder and 3. the ceremony of Gods giving the law from Sinai it was very fit in this Psalm to make a peculiar elogy of this Majestick meteor which is done throughout the Psalm By analogy herewith the waters upon which this voice is said to be and the many waters from which in the next words he is said to thunder or to be upon them when he thunders and the water-floods upon which he is said to fit v. 10. are still those waters Gen. 1. above the firmament the clouds agreeably to Psal 18.11 He maketh darkness his secret place with dark waters and thick clouds to cover him At the brightness that was before him the clouds passed these watery clouds hailstones and coals of fire the thunder shafts The Lord also thundered c. And these opinions and doctrines of the Jews might move the heathens to think that they did adorare nubes coeli numen adore the clouds and that Deity of heaven which is thus described in their Prophets to sit and dwell there V. 6. Lebanon Two things are here to be observed of Lebanon First that it was a very high mountain and seems thence to have taken the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white in respect of the snow mentioned on Lebanon Jer. 18.14 that is always even in the summer white on the top of it Thus saith Saint Hierome on Jerem. 50.4 Nix de Libani summit atibus deficere non potest nec ullo ut ominis liquescat solis ardore superatur Snow cannot fail on the lops of Lebanon nor is it by any heat of the Sun overcome that it should melt The Chaldee Paraphrase Cant. 4.11 useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olbanem in the same notion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olben which is the Syriack formation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white And
with this the name of the Alpes those very high hills seems to have affinity Album saith Festus quod nos dicimus à Graeco quod est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est appellatum Sabini tamen Alpum dixerant unde credi potest nomen Alpium à candore nivium vocitatum The word Album white is from Alphon a Greek word which the Sabines called Alpum whence the name of the Alpes may be believed to come so called from the whiteness of the snow And so the Etymologicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the multitude of the white snow the name of the Alpes is taken Thus in Crete the tops of Mount Ida a very high mountain are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white on the same account saith Theophrastus de hist Plaut l. 4. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the top of them there never wants snow The second thing to be noted of this high hill is the situation of it that it is in Syria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Stephanus Libanus is a mountain of Syria So Strabo l. 16. There are saith he two mountains that inclose Coelo-Syria Libanus and Antilibanus Damascus is in Libanus Zidon in Antilibanus By both these put together we may conclude what is poetically here meant by the mention of Libanus viz. the Kings or chief cities of Syria first slaughtered in great multitudes and then subdued by David 2 Sam. 8.6 With this is joyned Syrion vers 6. another high mountain known also by the name of Hermon and Shenir Deut. 3.9 which Hermon the Sidonians call Syrion and the Ammonites call it Shenir So Cant. 4.8 from the top of Shenir and Hermon From Shenir it is that the Syriac here call it Sinir of this St. Hierome de Loc. Hebr. tells us also as of Lebanon that it was so high a mountain that Snow was to be found on it in the summer and therefore the Chaldee Deut. 3.9 call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mount of snow and so also Cant. 4.8 but here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mountain producing fruit in respect of the great fertility of the valleys which was caused by the snow-water that came down from it The snow of this mountain saith S. Hierome de loc Heb. was carried to Tyre and sold there for the cooling of their wines and was much desired for the deliciousness thereof and in that respect possibly may by the LXXII be here rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beloved and thence by the Latine and Arabick and Aethiopick or rather because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might by them be deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of looking earnestly upon as on ones most beloved from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jeschiron or Jeschuron the title of Israel being by some learned men deduced and convertible into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by transposition of from the middle to the beginning of the word is by the LXXII rendred as Syrion here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beloved Isa 44.2 and Deut. 32.15 This mountain was near unto Libanus Pameadi imminens saith St. Hieroms hanging over the City Pameas or Paneas called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Ptolemee and placed at the root of Libanus And that gives an account of the conjunction of it here with Lebanon and being all one with Hermon and Sion by all which 't is called by the several nations bordering on it the Amorites c. and having on the top of it saith St. Hierome Templum inâ—igne quod ab Ethnicis cultui habetur a famous Temple used for their worship by the Heathens it is here poetically set to denote the heathen nations lying next that mountain on the east of the holy land Hermon mons Amorrhaeorum saith St. Hierome c. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made them leap from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to leap or dance agreeable to Psal 114.4 the mountains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skipped like rams c. the LXXII that render it Psal 114. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaped do yet here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall beat to powder reading it saith the Learned Schindler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in that sense he should have said from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a little more remote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is it which he renders contudit contrivit beating to pâ—wder from Job 40. But to me it seems more probable that they should use this word rather to paraphrase than to translate the Hebrew meaning thereby to signifie the putting those nations to flight dissipating and subduing and so beating them small as when an Army is routed it is beaten to pieces V. 8. Kadesh The wilderness of Kadesh was a â—ast deset in Arabia in part whereof the Israelites wandered so many years that part wherein is the city of Kadesh Of that City it appears by Numb 20.16 that it is situate in the utmost of the borders of the Edomites The wilderness of Zin in which that is v. 1. and â— 27.14 is this wilderness of Kadesh Numb 33.36 Zin which is Kadesh It borders also upon the Moabites and accordingly Jud. 11. from Kadesh the Israelites are said to have sent as to the Edomites v. 17. so to the King of Moab in the end of the verse for his consent to pass through their land and neither of them consenting they went along through the wilderness this wilderness of Kadesh or Zin called also here by the Chaldee Recham and compâ—st the land of Edom and of Moab and pitched on the other side of Arnon the border of Moab v. 18. This wilderness therefore of Kadesh is here very fit to signifie poetically the Kings or people both of the Edomites and Moabites both which were terribly shaken i. e. subdued by him 2 Sam. 8. Moab he smote casting them down to the ground and so the Moabites became Davids servants v. 2. and he put garrisons throughout all Edom and all they of Edom became Davids servants vers 14. V. 9. To calve As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be moved or shaken with griefs or fear signifies the subduing and subjecting the Moabites v. 8. so from that there is another Synecdoebical signification of the word for pangs of travail or bringing forth and so in Hiphil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to force or make bring forth and in this notion the Chaldee understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here applyed to the Hinds that the voice of the Lord i. e. the thunder makes them bring forth their young ones For thus it is observed of that beast that through the hardness of the womb they bring forth with much difficulty but that the noise of thunder affrighting them the
splendor magnificence strength excellence In this latter sense 't is used of God Psal 68.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his height or excellence and strength are in the clouds And in this notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that doth high things or excellent things is a fit title for God and so in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall abundantly reward the rendring is very prompt and perspicuous the Lord preserveth the faithful and he that doth excellent things abundantly rewards them so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundavit superfuit reliquum fuit is best rendered full measure and running over what they want and more shall God give them The Thirty Second PSALM A Psalm of David Maschil Paraphrase The Thirty Second Psalm is principally spent in declaration of the nature of true blessedness consisting in Gods pardon and justification and was set to the tune known by the Title of Maschil 1. Blessed is he whose transgression is forgiven whose sin is covered Paraphrase 1. All the felicity that can be attained to in this life or in another depends wholly not on the merit of any mans performances but only in Gods free and favourable acceptance his gracious pardon to our many frailties and fouler sins purchased for us by the merit of the sufferings of the Messias given to the World in Gods free promise to Adam immediately after his fall 2. Blessed is the man unto whom the Lord imputeth not iniquity and in whom there is no guile Paraphrase 2. Happy therefore O thrice happy is he who is thus accepted by God whose state is such as that God approveth him in Christ who though he have sinned yet upon his sincerity of humiliation confessing and forsaking all known sin and his impartial obedience to the whole will of God the condition without which Gods reconciliation cannot be regain'd is by God received again into favour and justified See Rom. 4.7 8. 3. When I kept silence my bones waxed old through my roaring all the day long Paraphrase 3. Time was when my condition was very sad and miserable whilst with horror reflecting on the foul sins whereof I had been guilty but not addressing my self as I ought to have done to thee in confession and contrition and begging of thy gracious pardon the weight of the sorrow consumed me my grief was violent and continual 4. For day and night thy hand was heavy upon me and my moisture is turned into the drought of Summer Selah Paraphrase 4. Thy wrath and displeasure under which I lay was a most unsupportable weight and pressure the burthen of it consumed and wearied me out scorcht and dryed me up like the earth when 't is parcht by the scorching heat of the Sun about the Summer Solstice 5. I acknowledged my sin unto thee and mine iniquity have I not hid I said I will confess my transgressions unto the Lord and thou forgavest the iniquity of my sin Selah Paraphrase 5. But at length when I better bethought my self I repaired to and cast my self down before God in true sorrow and humiliation confessing and bewailing my foul transgressions laid all open and bare before him without any disguise concealment or extenuation instead of excusing I aggravated my sin against my self And then immediately upon the sincerity of my confession and forsaking I obtained free and full pardon from God 6. For this shall every one that is godly pray unto thee in a time when thou mayest be found surely in the flouds of great waters they shall not come nigh unto him Paraphrase 6. All this being duely considered 1. how blessed a thing it is to have God reconciled unto us 2. what a sad weight to lye under the guilt of sin unpardoned 3. how ready God is to be reconciled upon our confessing and forsaking is abundantly sufficient to stir up every man that hath but any the least care of piety or his own good to make all possible speed to return to God and implore his favour lest by delay such pretious opportunities be lost For as for wicked ungodly men their prayers shall never be heeded by God 7. Thou art my hiding place thou shalt preserve me from trouble thou shalt compass me about with songs of deliverance Selah Paraphrase 7. In the list of the former sort I hope to be found and so to have thee my refuge to which I may humbly but cheerfully resort for relief and approving my self to thee rest securely confident that thou wilt continue to preserve me and again as heretofore bless me with victory and gratulatory Songs at my return 8. I will instruct thee and teach thee in the way which thou shalt go I will guide thee with mine eye Paraphrase 8. Let me therefore instruct thee thou proud obdurate sinne◠teach thee a more regular course than that which thou art in I will for once take upon me the severer office of a tutor or guide so Psal 3◠11 and this shall be the sum of my admonition 9. Be ye not as the horse or as the mule which have no understanding whose mouth must be held in with bit and bridle lest they come neer unto thee Paraphrase 9. That at length timely you begin to relent shew your selves docile and tractable to follow his guidance obediently and not to imitate the unmanaged horse and mule that notwithstanding bit and bridle all means of reducing or subduing them will not be drawn that way that the owner directs and such are ye if when ye are out of the way departed from God by your sins ye refuse to obey those divine methods of his which he useth to reduce you Those that are tractable he will draw and bring home to him but as for the obstinate and imperswasible their condition is very sad 10. Many sorrows shall be to the wicked but he that trusteth in the Lord mercy shall compass him about Paraphrase 10. But if ye be thus obstinate ye shall dearly rue it Wicked men shall gain little by their course many an heavy stroke is their portion as it is of the undocile mule v. 9. but the obedient and docible that relyes and waits on God and in humility and confidence adheres to him and observes his directions all the felicities of all sorts are his inheritance 11. Be glad in the Lord and rejoyce ye righteous and shout for joy all ye that are upright in heart Paraphrase 11. This therefore to conclude is abundant matter of joy and delight and exultation to all sincere faithful and obedient servants of his though of horror to all others Which was the thing undertaken to be proved at the beginning v. 1. and being so fully deduced may now conclude as it began the Psalm Annotations on Psal XXXII Tit. Maschil From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to understand is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wise prudent intelligent person It is here and
instruments that are in use among men in Festivities the Harp and Viol c. will be most fitly used in the singing of Psalms and Hymns unto God 3. Sing unto the Lord a new song play skilfully with a loud noise Paraphrase 3. And the choisest and rarest ditties and the best composed Musick and the most excellent melodious voices are all to be called in to perform this great duty of thanksgiving unto God 4. For the word of the Lord is right and all his works are done in truth Paraphrase 4. For all that God saith or doth is excellently good his commands are of those things which are infinitely best for us his promises abundantly gracious and certain to be performed and his very threats and prohibitions acts of special mercy to keep us from those things which are most pernicious to us As for all his works of providence they are most just and merciful 5. He loveth righteousness and judgment the earth is full of the goodness of the Lord. Paraphrase 5. Mercifulness and justice are of all things in the world most approved and valued by him and are by him exemplified to us in all the daily acts of his providence among us 6. By the word of the Lord were the heavens made and all the host of them by the breath of his mouth Paraphrase 6. The whole body of the heavens and all that is in them the Sun Moon and all the Planets and lesser Stars were created by his bare speaking the word commanding that they should have a being Which as it is a most illustrious evidence of his absolute omnipotence so is it of his great goodness also to us for whose benefit they were all created 7. He gathereth the waters of the Sea together as an heap he layeth up the deep in store-houses Paraphrase 7. So in like manner did he sever the waters which covered the face of the earth and confined them to hollow places where though they swell much higher then the shore yet they do not overrun it but are gathered into a round gibbous form and so remain constant within their channel And in those vast cavities of an unfathomable depth he hath laid up the whole Ocean as safe and as far from hurting or drowning or overrunning the earth as corn laid up in a granary as money in a treasury is safe from running out of it A joynt evidence again of his infinite power and goodness 8. Let all the earth fear the Lord let all the inhabitants of the world stand in awe of him Paraphrase 8. As therefore he is thus able to set bounds to that vast element so can he and doth he to the most enormous power of men which may therefore be a just cause of awe and dread to all the men in the world 9. For he spake and it was done he commanded and it stood fast Paraphrase 9. For as a bare word of his immediately created all the world so is every command of his now most certainly obeyed as he pleaseth to dispose so shall it infallibly be 10. The Lord bringeth the counsel of the heathen to nought he maketh the devices of the people of none effect Paraphrase 10. Whatsoever godless men see note on Psal 10. m. design or propose to themselves contrary to his will he blastes and frustrates it dissipates all their contrivances be they never so prudently managed by whole multitudes and assemblies of them 11. The counsel of the Lord standeth for ever the thoughts of his heart to all generations Paraphrase 11. Onely that which he hath decreed and purposed shall immutably come to pass 12. Blessed is the man whose God is the Lord and the people whom he hath chosen for his own inheritance Paraphrase 12. O then thrice happy is that Nation and people which have betaken themselves to the sincere service of so great and powerful and gracious a God and whom he hath in so special a sort made choice of to be peculiarly his among them to reveal himself in so eminent a manner 13. The Lord looketh from heaven he beholdeth all the sons of men 14. From the place of his habitation he looketh upon all the inhabitants of the earth Paraphrase 13 14. All the men that are in the earth the inhabitants of the whole world are within the compass of his most particular providence though he reside in heaven in a peculiar manner yet from thence he exactly surveighs and beholds all and every their actions and even most secret thoughts 15. He fashioneth their hearts alike he considereth all their thoughts Paraphrase 15. As he is severally and equally the creator of them all and former of their souls as well as bodies so he is certainly able to discern particularly all the operations of their very hearts and is no idle spectator but weigheth and and judgeth all and accordingly rewards every man 16. There is no King saved by the multitude of an host a mighty man is not delivered by much strength Paraphrase 16. 'T is not the multitude or strength of an Army that hath power to secure any Potentate not the valour or puissance of the most glantly person to preserve himself 17. An horse is a vain thing for safety neither shall he deliver any by his great strength Paraphrase 17. An horse is the most valiant and docile beast and generally the most used in Military affairs in respect both of his courage and swiftness vigour and activity yet he that depends thereon for his safety or good success in a battel oft finds him a very deceitful false aid is pitifully disappointed by him 18. Behold the eye of the Lord is upon them that fear him upon them that hope in his mercy Paraphrase 18. The only security is to be sought from the favour and protection of God and the way to qualifie our selves for that is by conjoyning our uniform sincere obedience to him and our unshaken constant relyance on his mercy 19. To deliver their soul from death and to keep them alive in famine Paraphrase 19. To such as are thus qualified his protection will not fail whatsoever the danger be how great soever the seeming destitution 20. Our soul waiteth for the Lord he is our help and our shield Paraphrase 20. The Lord is our only aid and protector to him therefore is all the desire of our souls 21. For our heart shall rejoyce in him because we have trusted in his holy name Paraphrase 21. And whatsoever befalls us we shall most cheerfully and not only patiently support it as having full assurance and confidence in him that he will either rescue us out of it or else convert it to our greatest advantage 22. Let thy mercy O Lord be upon us according as we hope in thee Paraphrase 22. O Lord our full trust is in thee let thy mercy come down upon us we beseech thee Annotations on Psal XXXIII V. 2. Instrument of ten strings From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
is variously interpreted And first for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the antients agree to render it in the Imperative inhabit the land or dwell in it And then all the difficulty is whether this imperative have not the sense of a future as oft it hath If so then our English hath rightly rendred it so shalt thou dwell and so the LXXII which render this imperatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inhabit the land render the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and feed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou shalt be fed And thus it will bear a probable sense Trust in the Lord and do good dwell in the land i. e. by way of promise thou shalt dwell in the land and be fed i. e. provided for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adverbially constantly continually as v. 27. Do good and dwell for evermore But I suppose the imperative sense may also very fitly be reteined and the force of it be discerned either first by taking it by it self as if the precept were therein terminated viz. in their dwelling in the earth in respect of those many commands given to the Jews of not going down into Aegypt of not mixing or conversing with any heathen by force whereof this of dwelling in the land must be looked on as a strict duty or Secondly by joyning it with and making it preparative to the latter which that it may be perspicuous we must next examine the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And here for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed the Syriack rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and seek seems to have read with the change of a letter ב for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek and then the sense is obvious Seek truth Nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Kal frequently signifies to love to be a friend see Psal 13.20 and 28.7 and 29.3 Judg. 14.20 and then 't is love or be a friend or companion of truth But all the other Interpreters adhere to our Hebrew reading and the notion of feeding the LXXII Latine and Arabick agree in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt be fed and the Chaldee that renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be strong in the faith did most probably mean by that paraphrase to express it food being the means of strength Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The â—ouâ— signifies either faith or fidelity or certitude and constancy The LXXII it seems take it to signifie riches as being the things that worldly men most trust in and so they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the wealth thereof as taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an affix or pronoun and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mammon riches And thus also the Latine and Arabick read from them But there is no ground for this rendring The only probable account is that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken for feeding and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not taken adverbially then as a noun it here signifies as ordinarily it doth faith so as to accord with trust in the beginning of the verse and then understanding as 't is frequent the preposition ב the plain rendring is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and feed in faith so as Hab. 11.4 the just shall live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his faith To live in or by his faith is to spend his life and order his actions according to the rule of faith the will and pleasure of God which is the norma or square of a just mans life and actions And thus to feed and live is all one and so to feed in or by his faith to keep faithfully to the commands and will of God as sheep that keep in the fold as the shepherd would have them And then hereis another probable sense of these two last branches put together Dwell in the land and feed in faith i. e. all the time that thou livest on the earth dwell and feed in faith continue in faith and affiance and adherence to God fall not off from him into any evill course whatever the temptations may be Another not improbable way of interpreting the place may possibly be fetcht from the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Arabs for observing or keeping a command or covenant c. as also to observe what will come of a thing and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be keep truth or faith adhere constantly to it or again observe what will come of it what will be the end of it V. 5. Commit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volvit is literally roll see note on Psal 22.f. And so here it clearly signifies Roll thy way on God divolve all thy concernments on him But the antient Interpreters generally render it as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reveal so the Chaldee Manifest thy way to the Lord the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reveal and so the Latine and Arabick yea and the Jewish Arabick translator Discover to him thy occasions or matters or needs but gives no account of his thus rendering of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 direct thy way before the Lord. V. 7. Rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be silent and our English dumb seems to be deduced from thence and the silence in this place appears to be that which is contrary to murmuring or complaining The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siluit quievit tranquillus fuit the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be subject by way of paraphrase the absolute subjecting and submitting our selves to Gods will being the full importance of this silence As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expectavit and accordingly the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expect the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deprecate as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thus signifies and because the praying to God is not only reconcileable with patient expecting but withall is the ground thereof we have no reason to expect any relief which we do not pray for from God therefore I suppose the LXXII moved also with the affinity of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chose to explicate it by this paraphrase and the Syriack do more than imitate them rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be silent by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek or aske from as well as the other by pray Aske of the Lord and pray before him V. 7. Fret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the quadriliteral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to envie to contend to emulate to strive to be like or equal to will here be best rendered emulate or envy not so as to be incited to do what the wicked do by seeing
many shall see it and fear and shall trust in the Lord. Paraphrase 3. Thus hath he given me abundant matter of praise and thanksgiving unto his blessed name who hath thus magnified his mercy to me And this dealing of his with me may well allure all men to the consideration of it and thereby to the performing of all faithful obedience and placing their full trust and adherence on him 4. Blessed is the man that maketh the Lord his trust and respecteth not the proud nor such as turn aside to lies Paraphrase 4. There being no such happy man as he that relyes not on any wit or aid or strength of man but reposeth his full trust in God and on that security never applyes himself to the practises of atheistical insolent deceitful men in hope to gain any thing by such arts as these 5. Many O Lord my God are the wonderful works which thou hast done and thy thoughts which are to us-ward they cannot be reckoned up in order unto thee If I would declare and speak of them they are more than can be numbred Paraphrase 5. O thou God of power and fatherly goodness toward me thou hast abounded to me in thy rich mercies thy works and thy counsels of grace to us are wonderful and inexpressible I would fain make some acknowledgment thereof to thee but they surpass my arithmetick to recite much more to make a just valuation of them 6. Sacrifice and offering thou didst not desire mine eare hast thou opened Burnt-offering and sacrifice thou hast not required Paraphrase 6. Above all is that admirable work of thy mercy in giving the Messias In stead of the legal sacrifices of all sorts which were but shadows of this great evangelical mercy thou hast decreed that thine eternal Son shall assume our humane nature and therein abundantly fulfil all that which the sacrifices and oblations did faintly prefigure and thereby take away sin which the legal observances were not able to do 7. Then said I Lo I come in the volume of the Book it is written of me Paraphrase 7.8 At this coming of the Messias therefore the ordinances of Mosaical sacrifices shall be abolished and the eternal Son of God shall agree and contract with his Father to perform that perfect obedience to his laws and to offer up himself such a divine and spotless sacrifice for the sins of the whole world as shall most effectually tend to the working an expiation for sin and bringing men to the performance of holy sincere obedience to God thus visibly exemplified to them by Christ and consequently to salvation And upon this intuition he shall most gladly and with all delight and joy set about the whole will and counsel of God and go through the office assigned him very chearfully and heartily Another sense of the words as understood of David himself see in note d. 8. I delight to do thy will O my God yea thy law is within my heart 9. I have preach't righteousness in the great congregation loe I have not refrained my lips O Lord thou knowest Paraphrase 9. I will proclaim this and all other thy works of evangelical infinite mercy before all that acknowledge and profess thy service my tongue shall never be confined or silent in this matter any more than as thou knowest hitherto it hath been 10. I have not hid thy righteousness within my heart I have declared thy faithfulness and thy salvation I have not concealed thy righteousness and thy truth from the great congregation Paraphrase 10. This goodness of thine this performance of all thy rich promises this work of redemption and spiritual deliverance is too great to be meditated on in silence 't is fit to be proclaimed aloud to be promulgated to all men in the world 11. Withhold not thou thy tender mercies from me O Lord let thy loving-kindness and thy truth continually preserve me Paraphrase Be thou therefore pleased not to be confined or restrained in thy bowels toward me at this time but shew forth thy compassions to me Thou art good and gratious and faithfully performest all that thou ever promisest O let thy promised mercy be continually made good to me for my deliverance from all dangers 12. For innumerable evils have compassed me about mine iniquities have taken hold upon me that I am not able to look up they are more than the hairs of my head therefore my heart faileth me Paraphrase 12. And this most seasonably at this time now that I am surrounded with so many dangers now that the punishments which my sins have most justly deserved my multiplyed crying innumerable sins have so violently seized upon me cast me into a black and comfortless condition 13. Be pleased O Lord to deliver me O God make hast to help me Paraphrase 13. O blessed Lord let it be thy good pleasure to afford me speedy deliverance out of it 14. Let them be ashamed and confounded together that seek after my soul to destroy it let them be driven backward and put to shame that wish me evil Paraphrase 14. Let not them prosper and succeed in their attempts that design to take away my life or do me any other mischief but do thou please to discomfit and disappoint them all And this I am confident thou wilt do 15. Let them be desolate for a reward of their shame that say unto me Aha Aha Paraphrase 15. And reward their abominable actions with confusion and desolation that triumph over me in my distress and scoffe at my placing my affiance and trust in God 16. Let all those that seek thee rejoyce and be glad in thee Let such as love thy salvation say continually The Lord be magnified Paraphrase 16. By this means shall all pious men that place their trust in thee and depend onely on thy aids and rescue be incouraged for ever in their hopes and adherence on thee and praise and magnifie thy mercies and applaud thee for them 17. But I am poor and needy yet the Lord thinketh upon me Thou art my help and my deliverer make no tarrying O my God Paraphrase 17. How low soever my condition is my comfort is that God hath a fatherly care of me On thee O Lord is all my trust whether for deliverance or relief O defer not the interposition of thy hand but hasten speedily to my succour Annotations on Psal XL. V. 2. Horrible pit From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 personnit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here a noise or loud sounding and being applied to a pit is a resounding pit or a pit of sounding it signifies the depth and watryness of it from the conjunction of which proceeds a profound noise or sound when a stone or any such thing is thrown into it Thus the Chaldee understand it rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a tumultuous noise The LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
for us and now in peace expects our offerings of peace to be honoured and praised by us 7. For God is the King of all the earth sing ye praises with understanding Paraphrase 7. He is the supreme Governour of all the world and is therefore duly to be acknowledged and glorified by all 8. God reigneth over the heathen God sitteth upon the throne of his holiness Paraphrase 8. He hath signally subdued the Idolatrous heathen nations subjected them to the throne of David and among his own people the Jews he exhibits himself in a divine and powerful manner in the Sanctuary the place of our assembling and his constant residence In the mystical sense He will subject the heathen world to the faith of Christ and exercise a spiritual dominion in their hearts 9. The Princes of the people are gathered together even the people of the God of Abraham for the shields of the earth belong unto God he is greatly exalted Paraphrase 9. And thither do the rulers of the tribes and all the people of Israel assemble at the appointed times of his service the solemn feasts so many times a year and though at such times the country be left naked and in a manner desolate no company remaining at their houses to guard them from the violence of the neigbouring nations yet hath God undertaken to protect them from all invasion having promised that none should desire their land when they went up to the place that he should choose Exod. 34.24 And this he hath signally made good working in the hearts of all the adjacent heathen a great dread and awe of us In the mystical sense is further contained a prediction that the Jews that stood out against Christ should at length come in many of them and receive the faith some before the destruction by Titus others in Adrians time at which time the whole nation became Christian see note on Revel 2. f. and not only they but the heathen nations also who should universally come in to Christ become Christian And this both in the first literal and sublimer mystical sense is to be lookt on as a signal act of Gods power and providence and so to be acknowledged by all Annotations on Psal XLVII 3. He shall subdue 'T is so frequent for the future to be used in the preter tense and the matter doth so signally direct it to do so here v. 4. and 5. that it is strange any interpreters should retain the future sense in their rendring The place belongs evidently to Gods giving the land of Canaan to the Isarelites and that sure was past at the writing of the Psalm and accordingly the LXXII render it in both verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath subdued v. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath chosen v. 4. There is nothing then of farther difficulty to be here explicated unless it be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellence magnificence pride from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being high or excellent doth here denote that excellent portion that fat and fruitful land which God had chosen for the Israelites to possess they and their posterity but especially the place of Gods publick worship among them which is styled the excellence of their strength that which secured to them all their victories over their enemies and the desire of their eyes Ezek. 24.21 a priviledge which of all others ought to be most pretious and desirable to them V. 7. With understanding 'T is ordinarily resolved that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies with understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a good understanding saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligently say the LXXII and sapienter wisely the Latine But the word being a noun is not elsewhere to be found adverbially and is therefore by the interlinear rendred intelligens But neither will that without much streining be fitted to accord with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sing ye in the plural It is not therefore improbable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so oft used in the titles of the Psalms for the name of a tune or key in Musick See note on Psal 32. a. should here also be taken in that sense being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sing praises to God in that tune or key which was then well known by that title But this being only a conjecture 't is sufficient here to have thus mentioned it and no more V. 9. People This last verse is thought capable of some variety of rendring first in respect of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people This the LXXII appear to have read with Chirâ—c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so have rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with and the Latine follows them cum Deo Abraham with the God of Abraham But passing by this and taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a noun 't is yet not improbable that it should be read in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the Dative case thus the Princes of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were aggregated or joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the people of the God of Abraham populo saith the Interlinear i. e. to the Jews And then still the LXXII their rendring will be as to the sense expressive enough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Princes of the people have been joyned with the God of Abraham for that is in sense exactly the same with joyning with the Jews who worshipt that God as it was all one to be a proselyte to God and a proselyte to the Jews and as it is all one to associate and joyn with Christ and with Christians Lastly it may be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the nominative or perhaps the genitive case and joyned by opposition either to the Princes or the people foregoing as in our English The Princes of the people even the people And so the Chaldee render it The princes of the people are assembled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people that are faithful to the God of Abraham and thus 't will note the whole nation of the Jews as many as continue constant to that obedience and that worship which God hath by law established among them And thus will the words fitly and literally be understood in reference to the universall assembling of all the nation of the Jews at the feasts at Jerusalem Princes and people together the whole people of Israel or children of Abraham and to that will belong what follows concerning the shields of the earth or land howsoever we understand them The words seem capable of a double interpretation If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shields of the earth be taken literally for the instruments of protection and preservation then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord will signifie that all such means of safeguard wherein the whole land can be concerned are in Gods power and at his command or disposing so that he can surely give what he
Goodness The first verse is very distantly rendred by the LXXII Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O mighty man the benignity of God as the Chaldee rightly render it they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty for wickedness and the Syriack and Latine c. follow them in it To this they seem to have been lead by a second notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quite contrary to mercy by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for impiety mercilessness and also reproach Lev. 20.17 it is a wicked or abominable thing By analogy with which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be thought to signifie that which is to the reproach of God as indeed the killing of the Priests was and so not amiss exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the ordinary acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very fit for this place where the great mercy and benignity of God and the continuation or constancy thereof in despight of our greatest provocations Gods bounty even to enemies is very fitly opposed to Doegs unprovoked cruelty and impiety V. 4. Deceitful tongue The reading of the LXXII here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is resisted by the context and 't is not improbable to have been the error of some scribe the change being so easie from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the vocative case to which it may be fitly said in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast loved And thus surely the Latine read it who have lingua dolosa in that case but the Syriack took it in that other and so read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in conjunction with the antecedents and deceitful tongues and so the Arabick and Aethiopick also V. 5. Dwelling place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally from the Tabernacle not from thy dwelling place and so the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Tabernacle and though the Latine and Syriack and Arabick have added tuo thy yet neither will the Hebrew bear nor do the Chaldee acknowledge it who read by way of paraphrase he shall cause thee to depart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from inhabiting in the place of the Schechina or Tabernacle the place of Gods presence And thus Aben-Ezra expounds the Tabernacle of the place where the Ark was And then the removing from that so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transtulit will be best understood of the censure of Excommunication which in the last and highest degree was Schammatha delivering up the offender to the hand of heaven to be cut off himself and his posterity according to that of the Jewish Doctors who assign this difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excision that he that is guilty of death only himself suffers not his seed but excision reacheth both the sinner himself and his posterity as here it doth The Fifty Third Psalm TO the chief Musitian upon Mahalath Maschil A Psalm of David Paraphrase The fifty third Psalm is very little varied from the Fourteen first composed by David on occasion of the general revolt in Absoloms rebellion but now new set to the tune called Maschil which probably was the cause of the variations and accommodated to some other occasion perhaps the first captivity mentioned v. 6. and committed to the Praefect of his Musick to be sung to a Flute or some other such hollow instrument 1. The fool hath said in his heart There is no God Corrupt are they and have done abominable iniquity there is none that doth good Paraphrase 1. See Psal 14.1 2. God looked down from Heaven upon the children of men to see if there were any that did understand that did seek God Paraphrase 2. See Psal 14.2 3. Every one of them is gone back they are altogether become filthy there is none that doth good no not one Paraphrase 3. See Psal 14.3 4. Have the workers of iniquity no knowledge who eat up my people as they eat bread they have not called upon God Paraphrase 4. See Psal 14.4 5. There were they in great fear where no fear was for God hath scattered the bones of them that incamped against thee thou hast put them to shame because God hath despised them Paraphrase 5. God struck them with a sudden consternation for which there was no visible cause and so they fled and were killed in the flight God being thus pleased signally to interpose his hand for the securing of David and his disappointing and discomfiting his enemies 6. O that the salvation of Israel were come out of Sion When God bringeth back the captivity of his people Jacob shall rejoyce and Israel shall be glad Paraphrase 6. See Psal 14.7 Annotations on Psal LIII Tit. Mahalath What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the title of this and the 88 Psalm must be uncertain the word being not elsewhere found 'T is most probably the name of an Instrument on which the Psalm was to be sung and it may fitly be deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perforavit or iâ—cidit either from the hollowness of the instrument or farther from the holes cut in it in which respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily used for fistula or tibia a pipe The Fifty Fourth PSALM TO the chief Musitian on Neginoth Maschil A Psalm of David when the Ziphims came and said to Saul Doth not David hide himself with us Paraphrase The fifty fourth Psalm was composed by David at a time of his great distress and seasonable deliverance afforded him by God when hiding himself in the wilderness of Ziph 1 Sam. 23.15 and of Maon v. 24. the Ziphites made discovery to Saul v. 19. and he went with forces to seek him v. 25. and compassed him round about v. 26. but was diverted and called home and gave over the pursuit by reason of the Philistims invading his land v. 2â— It was set to the tune of Maschil and committed to the Praefect of the stringed instruments 1. Save me O God by thy name and judge me by thy strength 2. Hear my prayer O God give ear to the words of my mouth Paraphrase 1 2. To thee O Lord I address my self in all humility to thee is my only resort that at this time of distress thou wilt take the care and patronage of me and by thy power and mercy deliver me out of it 3. For strangers are risen up against me and oppressors seek after my soul they have not set God before them Selah Paraphrase 3. For now malitious men have conspired to bring mischief and ruine upon me and by their discoveries excited those who are now hunting me for my life they only consider how they may gratine the King and gain his favour and have no restraint of conscience or piety to repress them from proceeding to the utmost evil 4. Behold God is my helper the Lord is with them that uphold my soul Paraphrase 4. But their malice shall
not hurt me as neer and close as they are gotten about me the Lord shall preserve me and deliver me out of their hands 5. He shall reward evil unto mine enemies cut them off in thy truth Paraphrase 5. And execute vengeance on these Ziphites that have thus been imployed by Saul to observe and betray me 1 Sam. 23.23 bringing them in his just judgment to utter destruction 6. I will freely sacrifice unto thee I will praise thy name O Lord for it is good Paraphrase 6. This obliges me to make my most solemn acknowledgments to present as my free-will offerings my lauds and praises which are most due and a most joyful imployment to be paid to him that hath dealt so gratiously with me 7. For he hath delivered me out of all trouble and mine eye hath seen his desire upon mine enemy Paraphrase 7. Having by a signal act of his special providence diverted and called back my enemies given me a pleasurable sight of them in their retreat and so set me safe from this so present a danger Annotations on Psal LIV. V. 4. With them that uphold This phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord among the susteiners deserves here to be taken notice of as a form not unusual among the Hebrews yet signifying no more than that God is my upholder and not he as one of many but my only upholder So Jud. 11.35 when Jephtha tells his daughter thou art among the troublers of me or one of them that trouble me the meaning is no more than that she very much grieved and troubled him So Isa 41.4 when God saith of himself I am with the last the meaning is evident I am the last simply as before I am the first So Hos 11.4 I was to them as they that take off the yoke i. e. I â—ased them So Psal 55.18 there were many with me i. e. God is with me and that is as good as the greatest multitude So Ps 69.26 they whom thou hast wounded signifies no more than the singular number precedent he whom thou hast smitten This idiome we see continued in the New Testament Joh. 11.19 many of the Jews came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those about Martha and Mary i. e. as we render it to Martha and Mary So in Greek style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than Plato and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of the rich is no more than to be rich All this is observed by the learned Seb. Castellio and given as the account of his rendring the words Dominus is est qui mihi vitam sâ—stentat The Lord is he that sustains my life wherein also he agrees with the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is the defender of my soul and so the Latine susceptor animae meae and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the supporter of my soul or life and so the Arabick and Aethiopick V. 6. Freely sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the known style for a free-will offering the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or voluntary oblation so much spoken of and so being here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will sacrifice it must questionless signifie and the preposition ב may either be a pleonasm I will offer a free-will offering or be thus taken notice of in the rendring I will sacrifice to thee by way of free-will oblation And thus the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which their interpreter renders sacrificium sacrificabo I will sacrifice a sacrifice In the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is good is capable of a double rendring either thy name is good or it is good to praise thy name see Psal 92.1 and Psal 118.8 9. But the Jewish Arab confines it to the former sense paraphrasing it thus I will praise thy name and say The Lord is good V. 7. Mine eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aspexit will best be rendred beheld or lookt and being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on mine enemy signifies no more but beheld or lookt upon mine enemy This the Chaldee is willing to supply as supposing an ellipsis in it by adtion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revenge mine eye hath seen revenge upon mine enemy and our English imitating them reads his desire But the simple reading is followed by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my eye hath looked upon my enemies and so the Syriack and Latine c. follow them and that seems to be the best rendring of the place for Davids enemies at this time were not destroyed but only drawn back from pursuing him by the coming of the news of the Philistims being in the land The more probable notation of the phrase is that David was so nigh as to behold them marching away which he might well do having been incompast with them so close as the story of it expresses v. 26. and but on the other side of the hill Maon from the top of which he might well behold them in their retreat and being so neer destruction by them and yet so safe by this act of Gods providence recalling them he might well recount it as an eminent mercy that his eye thus beheld his enemies when he was delivered from their pursuit The Fifty Fifth PSALM TO the chief Musitian on Neginoth Maschil A Psalm of David Paraphrase The fifty fifth is a mournful Psalm of Davids recounting his own distresses in the time of Absaloms rebellion and the perfidiousness of those his own principal servants and Counsellers such was Achitophel 2 Sam. 16.23 which were the chief authors of it yet confidently resorting to God for his aid and chearfully depending on it He set it to the tune of Maschil and committed it to the Praefect of his Musick to be sung to the harp c. 1. Give ear to my prayer O God and hide not thy self from my supplication Paraphrase 1. O thou which art my only refuge in all distresses be thou now pleased to hearken favourably to my requests 2. Attend unto me and hear me I mourn in my prayer and make a noise Paraphrase 2. My condition makes me very querulous and importunate O be thou pleased to consider my distress 3. Because of the voice of the enemy because of the oppression of the wicked for they cast iniquity upon me and in wrath they hate me Paraphrase 3. My son Absalom hath depraved my Government and those that are associated with him have driven me from my throne the one accuseth me as guilty of great misgovernments the other pursue me with all the malice 〈◊〉 rancour imaginable 4. My heart is sore pained within me and the terrors of death are fallen upon me Paraphrase 4. And the danger is so great and pressing that I may be allowed to tremble and quake at the appearance of it 5. Fearfulness and trembling are come upon me and horror hath
to be cast on God being the burthen of the mind only that is most fitly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 care or sollicitude But some of the Jews incline to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for a verb and then it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast or commit thy self or thy affairs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath given to thee and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Jewish Arab Interpreter is capable of this sense being the same with the Hebrew only changed ×™ into ו V. 23. Half their days In the Jewish account threescore years was the age of a man and death at any time before that was lookt upon as untimely and deemed and styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excision of which they made 36 degrees So that not to live out half ones days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in their style to die before thirty years old The Fifty Sixth PSALM TO the chief Musitian upon Joâ—ath Elem Rechokim Michtam of David when the Philistims took him in Gath. Paraphrase The fifty sixth Psalm was composed by David as Psalm 34. was at Adullam or some place of his flights in remembrance of his great deliverances out of the hands of Saul and in reflexion on the time when he was with the Philistims 1 Sam. 21. in which he resembleth himself to a Dove a great way from home sitting sadly and solitaâ—ily by it self It is called his jewel see note on Psal 16. a. in respect of the memorableness of the escapes which were the matter of it and he committed it to the Praefect of his Musick to be solemnly and publickly sung 1. Be mercifull unto me O God for man would swallow me up he fighting daily oppresseth me Paraphrase 1. Blessed Lord my enemy Saul is very earnest and diligent to devour me he is continually designing some mischief against me O be thou gratiously pleased to interpose thy hand of deliverance for me 2. Mine enemies would daily swallow me up for they be many that fight against me O thou most high Paraphrase 2. I am watched on every side by a multitude of envious persons who fain would get me into their snares but thou O Lord art able to disappoint them all 3. What time I am afraid I will trust in thee Paraphrase 3. When any the greatest cause of fear approacheth me I have my sure refuge on which I may repose my self thy over-ruling Providence O Lord. 4. In God I will praise his word in God I have put my trust I will not fear what man can do unto me Paraphrase 4. Thou hast promised me thy constant aid and the fidelity of that and all other thy promises is matter of glorifying and firm confidence to me and I cannot be brought to apprehend any danger from the malice of men be it never so great as long as I have this so impregnable a bulwark to secure me 5. Every day they wrest my words all their thoughts are against me for evil Paraphrase 5. My enemies I know are very diligent and industrious they do their utmost to deprave my words and actions to put the most odious interpretations upon them their plots and consultations are wholly spent to work me some mischief 6. They gather themselves together they hide themselves they mark my steps when they wait for my soul Paraphrase 6. Very busie they are in meeting and laying their heads together they manage it with all secresie as so many treacherous spies they have an evil eye upon every thing I do and fain would find occasion to insnare and ruine me 7. Shall they escape by their iniquity In thine anger cast down the people O God Paraphrase 7. Their whole confidence is in their falseness and wickedness certainly thou wilt not permit such acts to prosper finally thy patience will at length be provoked and then thou wilt suddenly subdue them and destroy them 8. Thou tellest my wandrings put my tears into thy bottle are they not in thy book Paraphrase 8. I have been long banished from my home wandring up and down in great distress my condition hath been very sad and lamentable And all this I am sure is particularly considered by thee thou knowest the days of my exile and vagrant condition thou reckonest and layest up all the tears that drop from me for thou hast a sure record a book of remembrance for all that befals me and wilt I doubt not in thy good time vindicate my cause and deliver me 9. When I cry unto thee then shall mine enemies turn back this I know for God is for me Paraphrase 9. I need no other weapons to discomfit my enemies but my prayers for of this I have all assurance that God doth espouse my cause and in his good time upon my humble and constant addresses to him he will certainly take my part and come in seasonably to my rescue 10. In God will I praise his word in the Lord will I praise his word 11. In God have I put my trust I will not be afraid what man can do unto me Paraphrase 10 11. He is my God and my Lord a God of all mercy and goodness and a Lord of all power and might The former of these hath inclined him to espouse my cause to make me most gracious promises of preservation and deliverance and the latter secures me of his strength and fidelity his ability and readiness to perform them And this is matter of all joy and comfort to me in my distress of confidence that having relied on him I shall not be forsaken by him nor fall under the malice and power of any of mine enemies 12. Thy vows are upon me O God I will render praises unto thee Paraphrase 12. I am under the greatest obligation to return my thanksgiving to thee and all the oblations of a grateful heart In this I shall be careful not to fail but sing praises to thee for ever who art thus graciously pleased to own and vindicate thy unworthy servant 13. For thou hast delivered my soul from death wilt not thou recover my feet from falling that I may walk before God in the light of the living Paraphrase 13. Thy preservations I have signally experimented several times when my very life hath eminently been in danger And these pledges of thy mercy give me assurance that thou wilt now rescue me from all my dangers and give me space and opportunities to live and serve thee and walk acceptably before thee Annotations on Psalm LVI Tit. Took him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in a latitude not only to apprehend or take or hold as a prisoner but simply to have to possess to contain to have in ones power Accordingly as it is here rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had him in their power so if we consider the story to which it refers 1 Sam. 21. we shall find
no cause to look upon David as a prisoner at the time which is here spoken of David indeed at Gath was afraid when they told Achish that this was the man of whom the triumphal songs were made v. 11 12. But it appears not that that speech was by the speakers intended to his disadvantage but only to represent him a considerable revolter or transfuga fled from Saul And that nothing but kindness was finally meant him may be gathered from v. 15. where Achish his words are Have I need of mad men that ye have brought this fellow to play the mad man in my presence shall this fellow come into my house It seems he might have been thought fit for the Kings house and presence had he not been taken for a mad man Which is very far from a prison being designed him And 't is yet farther manifest 1 Sam. 27.1 that David soon after this returned to this place to Achish King of Gath again which is a sufficient argument that he apprehended not any real danger when he was there at the first From all which 't is consequent that as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be rendred in the notion of captivity or imprisoment so the deliverances here recounted by the Psalmist are not to be applyed to his escape out of the hands of Achish but belong to the many rescues by God afforded him from Sauls servants and Court-Sycophants and so though the title of the Psalm looks only on the Philistim in Gath yet it takes in the passages following as Psalm 34 though by the inscription it appear to have been endited when David changed his behaviour before Achish takes in also the following story of his dismission so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dismist him by the Chaldee paraphrased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he left him and his departure and the consequents thereof being penn'd as is most probable at Adullam or some other place of his after-flight while he was persecuted by and fled before Saul V. 1. Swallow From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw breath is the metaphorical use of the word for gaping after desiring earnestly and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used for enemies that earnestly desire to get him into their hands The antient Interpreters generally render it as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conculcare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Chaldee he hath trod me under foot and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word is again repeated in the same sense v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my observers or those that watch as spies upon me gape V. 4. In God That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel signifies to praise there is no doubt and if it do so here it will be necessary to soften the phrase which otherwise sounds some-what rough and in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render literally In the Lord I will praise his word to read The Lord his word will I praise which is easily done if only ב as oft it is be reckoned as a pleonasm But the word signifies also to glory or boast as Psal 10.3 the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boasts the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoyceth or glories in his own hearts desire and this notion seems better to belong to it here where it is joyned with putting trust in God for so to glory and boast in God is to profess dependance on him and none else and so the Syriack hath distinctly rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in God will I glory The LXXII seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my words for they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Lord I will praise my words and so the Latine and Arabick and Aethiopick follow them In Deo laudabo sermones meos it will not be easie to divine with what sense What is here said in God and again in God is with some change repeated v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord. Of these two words the Rabbins observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the attribute of justice but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the attribute of compassion And accordingly the Chaldee here reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in the attribute of the justice of God I will praise or rejoyce in his word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the attribute of his pity c. i. e. whether he punish or he pities I will praise him or boast or glory in him V. 5. Wrest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying first to grieve or be in pain is used by metonymie for any laborious framing or forming any thing Here being applied to anothers words or speeches it seems to note the depraving them labouring and using great art and diligence to put them into such a form as may be most for the disadvantage of the speaker turning and winding them to his hurt putting some odious gloss upon them and so according to sense may most fitly be rendred depraving This perhaps the LXXII meant when they rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as that signifies detesting abhorring but making them detestable putting an odious abhorred sense upon them The Syriack here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they took counsel against me reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by taking counsel labouring and industriously contriving and consulting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my words by me and then supposing the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against to be wanting they thought fit to supply it and thus to paraphrase this obscure phrase and make it agree with that which follows all their thoughts or contrivances are against me for evil V. 6. Gather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies to dwell or to sojourn signifies also in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to assemble to meet together and so the Chaldee interpret it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall assemble together but the LXXII reteining the former notion render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall inhabit V. 7. Escape Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is observed by Lexicographers that as in Kal it signifies to escape or go out so in Piel it is used for casting out or throwing away so saith Kimchi in his rootes adding that the noun from thence signifies an abject vile person Judg. 12.4 5. and Isa 45.20 lo Jon. 2.10 where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fish vomited out Jonah c. the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it evidently signifies to cast or vomit out so Levit. 18.25 and 28. the Chaldee useth it of the lands vomiting out its inhabitants and so the Rabbins use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for vomit And then the place will be thus
literally interpretable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or according to their iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abjection casting or vomiting out shall be to them i. e. they shall as vile persons be rejected and cast out by God And thus the Chaldee appear to have understood it who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be empty or vile and to this best connects that which follows in the verse In thine anger cast down the people The Fifty Seventh PSALM TO the chief Musitian Altaschith Michtam of David when he fled from Saul in the Cave Paraphrase The fifty seventh Psalm was composed by David on occasion of what happened in Sauls pursuing him 1 Sam. 24. when David finding Saul in the Cave might have killed him if he would but spared him and thereby gave him assurance of his friendship and not as he had been calumniated enmity to him It was set to the tune of a former Psalm which began with the words Destroy me not and it is as the former stiled his jewel see note on Psal 16. â— in respect of the greatness of the mercy recounted in it It was committed to the Prefect of his Musick 1. Be merciful unto me O Lord be merciful unto me for my soul trusteth in thee yea in the shaddow of thy wings will I make my refuge untill these calamities be overpast Paraphrase 1. To thee O Lord I make my most affectionate and humble address relying on thee reposing my whole trust in thee neither seeking nor projecting any means of safety to my self save that which consists in thine only aid and protection Be thou mercifully pleased to afford me this at this time and continue it till this persecution be over 2. I will cry unto God most high unto God that performeth all things for me Paraphrase 2. The Lord that hath espoused my cause is a God of might All that I ever received hath been from him my deliverances his immediate vouchsafements to him therefore now do I with all chearful confidence address my supplications 3. He shall send from heaven and save me from the reproach of him that would swallow me up Selah God shall send forth his mercy and his truth Paraphrase 3. When malicious-mindâ—â— men are most bitterly set against me even to devout and destroy me utterly God shall send me relief from his throne by some means which he shall think fittest to chuse for me by his Angels or by his gracious over-ruling providence disappointing those that had these bloody designs against me He hath bound himself by promise and so both his mercy and fidelity are concerned in it and he will make good both unto me 4. My Soul is among Lions and I lie even among them that are set on fire even the sons of men whose teeth are spears and arrows and their tongue a sharp sword Paraphrase 4. My life is in the same danger as if I were incompast with Lions virulent men such as are continually inflaming and inciting Saul to pursue and destroy me never say any thing but with some bloody design of bringing mischief upon me 5. Be thou exalted O God above the heavens let thy glory be above all the earth Paraphrase 5. Lord be thou pleased to rescue me out of this danger and so to magnifie thy own glory over the pride and malice of the greatest men by discomfiting and frustrating the designs of such 6. They have prepared a net for mp steps my soul is bowed down they have digged a pit before me into the midst of which they are fallen themselves Selah Paraphrase 6. They have designed very treacherously against me like fowlers that by digging holes and laying ginâ— or toils in them insnare the simple unwary bird and God hath disappointed them in all their designs brought on them what they had projected against me 7. My heart is fixed O God my heart is fixed I will sing and give praise Paraphrase 7. This is enough to raise and enliven and inspirit any mans heart to praise and magnifie the mercy of so signal a deliverance And as there is nothing so fit so nothing that I shall more readily perform 8. Awake up my glory awake Psaltery and Harp I my self will awake early Paraphrase 8. My tongue see Psal 16. note â— shall begin the hymn and the instruments of Musick shall follow in a chearful and melodious note they shall no longer lie idle when such eminent mercies exact their acknowledgments and my heart whose tribute is most due and every member of my body faculty of my soul and action of my life shall be most diligent in an early payment of it 9. I will praise thee O God among the people I will sing unto thee among the nations Paraphrase 9. My acknowledgment shall not be made to thee in private only but in the midst of the congregation with the greatest solemnity possible calling all others to assist me in so weighty a work 10. For thy mercy is great unto the heavens and thy truth unto the clouds Paraphrase 10. For thou hast in a most eminent manner made good thy great mercy most undeservedly and gratiously promised to me and thereby thy fidelity also 11. Be thou exalted Lord above the heavens let thy glory be above all the earth Paraphrase 11. Lord be thou pleased to rescue me out of this present danger and so to magnifie thy own glory over the pride and malice of the greatest men by disappointing and frustrating their designs against me see v. 5. Annotations on Psalm LVII Tit. Altaschith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perdidit is a form of deprecation destroy not It is four times used in the titles of the Psalms in this and the two next succeeding 58. and 59. and 75. This makes the Chaldees gloss improbable viz. that it was composed at a time when he said Destroy me not for that will not fitly be applicable to any much less to all of these 'T is much more probable that as many other titles of the Psalms so this was designed to denote the melody or tune to which it was set the same that had formerly belonged to some Psalm or hymn beginning with those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroy not V. 3. The reproach All the Antient Interpreters make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verb and so sure it is of the preterperfect tense in Piel and apply it to God that he shall deliver David having shamed or reproached his enemies So the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath reproached the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shamed or reproached So before them the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar dedit in opprobrium he gave to reproach and accordingly the Arabick and Aethiopick And in all reason â—o we are to render it rather then imagine the prefix â— to be wanting But another rendring the words are also capable of 〈◊〉 〈◊〉
interprets it and so the phrase is used Mat. 24.51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall set him his portion with hypocrites assign him the same condition that such have But the portion of foxes may more probably signifie the prey of those wild creatures there being a sort of larger foxes in those countreys called usually Jackales which feed on dead men and will dig them out of their graves to eat them and so to be left unburied or buried at large in the field will be to be made a portion for such beasts The Syriack that reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat to or for the foxes understood it thus and the LXXII and vulgar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partes vulpium erunt the foxes portions shall they be i. e. cast out for these wild beasts to feed on The Jewish Arab hath another understanding of these two verses those that seek after my soul to destroy it shall go down into the lower parts of the earth i. e. seek into holes and caves after my soul descend in their search after it under the mountains of the earth intending to draw it out to the edge of the sword and make it a portion for foxes V. 11. Sweareth 'T was an ordinary token of respect to Kings for their subjects in swearing to mention their names so 1 Sam. 1.26 and 20.3 and 2 Sam. 15.21 and in several other places And 't is Solomon Jarchie's gloss that this is meant here The Sixty Fourth PSALM TO the chief Musitian A Psalm of David Paraphrase The Sixty fourth Psalm is a prayer for deliverance with a just complaint of his enemies and a prediction of Gods signal destructions upon them 1. Hear my voice O God in my prayer preserve my life from fear of the enemy Paraphrase 1. Blessed Lord let my humble supplication I beseech thee find audience with thee deliver me from the dangers I am in through the malice of men 2. Hide me from the secret counsel of the wicked from the insurrection of the workers of Iniquity Paraphrase 2. They are secretly contriving my ruine and openly break out in tumults against me in a most unjust and wicked manner O be thou my refuge and sanctuary to which I may with confidence resort for safety 3. Who whet their tongue like a sword and bend their bowes to shoot their arrows even bitter words 4. That they may shoot in secret at the perfect suddenly do they shoot at him and fear not Paraphrase 3 4. The first instruments of their malice are their slanders and calumnies and those are prepared and sharpened and shot like poysoned darts or arrows against me but being without all ground of truth they are secretly and clancularly disseminated falling upon me when I least foresaw or expected them 5. They incourage themselves in an evil matter they commune of laying shares privily they say who shall see them Paraphrase 6. And when they meet they ingage and fortify one another in their mischievous designs consult how to contrive them so secretly that they shall not possibly be foreseen or escaped 6. They search out iniquity they accomplish a diligent search both the inward thoughts of every one of them and the heart is deep Paraphrase 6. And indeed their industry is great there is nothing that can contribute to their ends but they find it out through the depth of their malice and policy 7. But God shall shoot at them with an arrow suddenly shall they be wounded Paraphrase 7. But in the midst of all this subtil contrivance that no man can see God shall discover disappoint and unexpectedly destroy them 8. So they shall make their own tongue to fall upon themselves all that see them shall flee away Paraphrase 8. Their tongues by which they thought to hurt others shall in the event bring mischief upon themselves By the death of Saul and his sons he shall strike the whole Army with a sudden consternation they shall fly and then all that behold it shall forsake their dwellings and fly also 9. And all men shall fear and shall declare the work of God for they shall wisely consider of his doing Paraphrase 9. And dread the righteous judgments of God acknowledging it to be his peculiar work of vengeance that befalls them 10. The righteous shall be glad in the Lord and shall trust in him and all the upright in heart shall glory Paraphrase 10. And on the other side all pious men shall have matter of rejoycing and of affiance in God and none that thus adhere to him shall be disappointed or frustrated by him Annotations on Psalm LXIV V. 3. Bend From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go is the same word used for extending sending out directing making to go and so is applied sometimes to grapes or olives in a press and then signifies to squeeze out the juice by beating or treading them Isa 63.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that treads or presses in the wine-press and in many other places sometimes of corne in the floore and then 't is to thrash Jer. 51.33 sometimes to a way whence the known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a way Psal 107.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and led or directed them But most especially 't is used of a bow or arrows if of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bow then 't is to bend it if of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrows then 't is not so properly to shoot as to prepare or direct them So Psal 58.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he directeth or prepareth his arrows so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they direct or aime or make ready their arrows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bitter word i. e. a calumniating speech to be sent as it were a dart or arrow out of the mouth Parallel to which is that of Jer. 9.3 where being applied to the tongue as to a bow that shoots out lying words as arrows it must be rendred bend but here applied to words as arrows direct and not bend To this accord Abu Walid and R. Tanchum who from the use of the word render it who set their arrows on the string not shooting as yet but setting them ready to shoot And thus it best agrees with what follows v. 4. that they may shoot in secret c. The LXXII for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrows read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bow and generally joyn it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bent and the Chaldee according to the nature of a Paraphrast joyn bending the bow and anointing the arrows But the Syriack herein follow them not but read they whet their tongue as a sword and their speech as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an arrow for so sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies where that which is proportionable to whetting the sword is preparing or setting upon the string the arrows by way of preparation for shooting V. 4. Fear not It is not easie
therein i. e. among the people as an exhibition of Gods special presence among them who is said to be present where his Angels appear as oft they did among that people at the giving the Law in conducting them as by a cloud and in the supplying of their wants on special occasions V. 11. Those that published it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring good news is certainly in the foeminine gender and so must belong to the women who were wont to celebrate victories or any kind of good news with singing and Musick Thus after the coming of Israel out of Egypt Exod. 15.20 21. Miriam the Prophetess the sister of Aaron took a timbrel in her hand and all the women went out after her with timbrels and with dances and Miriam answered them sing ye to the Lord for he hath triumphed gloriously the horse and his rider hath he thrown into the sea This therefore in all reason must be the literal notation of the verse and accordingly Gods giving the word is his affording those victories that matter of triumph and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Israelites and not as the Chaldee surmises the publishing the Law by Moses and Aaron but hath a farther completion in the resurrection of Christ All the difficulty is whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in the notion of the dative or the genitive case If in the genitive case then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred company great was the company of the women that thus sang as indeed all the women all the female quire or congregation solemnly came out and joyned in these songs of victory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an host is oft taken for the congregation or assembly in the service of God But it may also be in the dative and then the whole verse runs thus God gave the word to the female nuntios of the great army the men of Israel being the great army and the women the singers of their victories and thus the learned Castellio understands it Suppeditabit Dominus argumentum nuntiis magni exercitus foeminis The Lord shall afford matter of triumphant song to the women the nuntios of the great army And thus the LXXII may be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord God shall give the word or matter to the women that Evangelize to or for the great army i. e. which supply the office of praecones thereto in proclaming their victories though 't is certain the Latine that render it virtute multa by much virtue did not thus understand it V. 12. Fly apace This v. 12. is most unhappily transformed both by the LXXII and vulgar Latine so that 't is not possible to make any tolerable sense of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rex virtutum dilecti dilecti speciei domus dividere spolia The occasions of their misrendring are discernible For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall fly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fugit they deriving the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitation or woman inhabitant from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitavit they read it as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pulchritude which latter if it had been rendred in the nominative case the beauty of the house divideth the spoil it might have had some sense meaning by the beauty of the house the woman in it as the Syriack seems to have taken it But the Chaldee for the inhabitress of the house renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the congregation of Israel V. 13. Pots What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is very uncertain The Jewish Arab as Solomon Jarchi also read it in that notion of limites bounds or ways or paths wherein we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. 5.16 which we there render sheepfolds but the Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bounds in the divisions of the way the Syriack and Arabick paths and ways and to this notion it is imputable that the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inheritances portions because mens portions of land or possessions were thus severed from other mens by such boundaries The same word we have again Gen. 49.14 where though we read couching between two burthens yet the Chaldee and Syriack accord in the former notion for ways and bounds and in that is there a fit character of Issachar as a merchant and trafficker in the world that he is as a strong ass lying down between the two ways as being weary with hard travail and able to go no farther And if thus it be rendred here it will be significant enough to express a woful forlorn condition to lye down betwixt the bounds i. e. in the high ways But it is here by most thought to signifie somewhat belonging to pots and may be very probably the same that the Arabs call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athaphi stones set in a chimny for the pot to rest on the pots being without legs Of these the Arabians had three and the third being commonly to them in the desert some fast piece of a rock or the like behind the pot as in a chimney the back of the chimney it self and that not looked on as distinct from the chimney the other two at the sides which were loose might fitly be here exprest in the dual number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then the lying between these will betoken a very low squalid condition as in the ashes or amidst the soot and filth of the chimney And this I suppose the meaning of those that render it tripodes or chytropodes or uneini or cremathrae all belonging to this one end of setting pots over the fire which having no legs were thus upheld by this supply of stones or broken bricks on each side These two rendrings may seem somewhat distant and yet considering that the Termini or bounds in divisions of ways were but heaps of stones or broken bricks or rabbish the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies these may well signifie these supporters of the pots also in respect of the matter of them being such stones or broken bricks and accordingly the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used to render it is by Sionita rendred scobes brickbats and that is all one with the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the usual change of ת into ש and both may well be as I conceive from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of contundere and confringere to break in pieces To this also the Chaldee here agree which render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concussit or projeci◠broken bricks or rubbish that are thrown away From this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is
him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they were not faithful in his Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will best begin Yet he being merciful or compassionate forgave their iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and remembred that they were but flesh And then here is a full and excellent description of Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long-suffering to a provoking nation not cutting them off presently in every of their rebellions because if he doth thus there is a total dispatch or end of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the animal spirit or breath in their nostrils being once taken away returneth not again but often chastising them destroying some for their murmurings and provocations and upon the but seeming reformation of the rest though he see it be not sincere yet interposing mercy and compassion not proceeding to utter destruction of them but still giving them time to repent sincerely at least permitting them to live and beget others that may be more tractable and obedient and capable of the promised Canaan And this exactly was the course taken by God with the people of Israel punishing the provokers and not permitting any of them to come into Canaan but yet taking them away by such degrees that their sons came up in their steads and at length possest that which was justly denied their Fathers V. 45. Divers sorts of flies From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscuit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and Exod. 8.21 and Psal 105.31 the title of one of the plagues that fell on the Egyptians and it is not certain what is meant by it The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mixture of living creatures of the wood the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mixture from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscuit which the interpreter rendring muscas caninas did certainly but divine and take his rendring of the Syriack from the LXXII For thus do our copies of the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dog-fly or terrible bitting fly But S. Jerome ad Suniam Fretellam saith it is to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the Latine hath coenomyiam aâ— Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word I suppose comprehends all creatures of equivocal generation which so frequently change from reptil to flying and back again that they are more fitly exprest by some common word as mixtures or the like than of animals of any distinct species unless it be that of insectiles of which every year seems to bring forth variety of which Vlysses Aldrovandus hath written very accurately V. 46. The Caterpiller 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consumpsit signifies any kind of vermine that consumes or devours the fruit of the ground and is here set not a several species from the locust following but by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two words to signifie one thing to joyn with that and signifie the consuming locust or the locust which is such a consumer just as v. 47. two words are used to signifie but one thing the plague of the hail see note g. For beside the locust Exod. 10.4 there is no several plague to which this of the consumer can be affixt The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine arugo because as the rust eats and consumes metals so the locust doth corn or fruits Exod. 10.5 V. 47. Frost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies hail or congealed rain so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also saith Kimchi â—iting R. Saadias that renders it in Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as doth Abu Walid also and the Jewish Arab whether that be a kind of hoar frost or of hail and so both together signifie but one thing the plague of hail Exod. 9.22 with which there being fire mixed that is here added to the mention thereof v. 48. under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the fires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the fire simply say the LXXII see note on Psal 76. a. but the Chaldee with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereby denoting some matter wherein the fire was to distinguish it from the bare flash of lightning which is but the air inflamed V. 49. By sending evil Angels The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send is no more then sending or immission and being joyned by way of apposition to the precedents wrath and indignation and trouble denotes most fitly the particular judgment to which those severe titles are affixt the destroying of the first-born which was wrought by immission of so many Asmodei or evil angels Thus the Chaldee reads wrath and extermination and distress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which were sent by the hands of evil angels so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a message by evil angels the weapons of evil Angels saith Abu Walid by sending Angels of punishment punishing Angels or by the message of punishing Angels saith the Jewish Arab. Aben Ezra here phansies the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Moses and Aaron as messengers of evil to Pharaoh when they afore hand denounced them to him as when Ahijah the Prophet makes use of the like phrase when Jeroboams wife came to him to enquire concerning her son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am a messenger to thee of hard things 1 King 14.6 But the former is the more probable meaning of the words and exactly agreeable to the story Exod. 12.23 where it is said the Lord will pass through to smite the Egyptians c. where the Lords passing must denote the ministery of his Angels and so it follows there in reference to the Israelites The Lord will not suffer the destroyer the evil angels here to come into your houses to smite you Whereby we may better understand the full meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of ver 50. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to librate to weigh to direct exactly he weighed out or exactly directed the way to his wrath For so in those latter plagues God separated between the Israelites and the Egyptians especially in that of the slaughter of the first-born V. 50. Their life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by all the antient interpreters rendred in the notion of their cattel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII jumenta eorum the Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack all to the same sense their cattel so the Jewish Arab their beasts or living creatures referring to that part of the plague on their first-born which fell not only upon the men but upon the cattel Exod. 12.29 V. 51. Strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strengths from one notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for robur of which there be several examples Gen. 49.3 Deut. 21.17 Hos 12.3 8. Psal 105.36 Isa 40.25 28. Prov. 11.7 is yet
of earth to cover the dead body that lies under So Job 30.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the grave And this is here fitly applied to Jerusalem the stately buildings whereof underwent the same destruction with the inhabitants it was before their dwelling place it is now their Sepulchre the whole city is turned into several tombs or monumental heaps Abu Walid ascribes to the word the notion of desolations and wasts and so the Jewish Arab. V. 8. Former iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may probably here have a special reference to those first sins which this people had been guilty of after their coming out Egypt Such was their Idolatry in the Golden calf Of that God tells them Exod. 32.34 In the day that I visit I will visit their sin upon them viz. this sin of theirs Accordingly the Jews have a received maxim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no visitation in which there is not some visitation of or infliction for the calf To this the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 head or feet seems to incline and so doth the Chaldee which renders it our iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that were from the beginning and the LXXII by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that were from the beginning are to the same sense and so the Syriack by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our old sins and the vulgars Antiquarum their antient sins V. 10. Let him be known That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognoscatur let be known is to be connected to the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revenge and not to the Name of God praeceding is agreed on by the antient Interpreters So the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And let the revenge of the blood of thy servants which is poured out be known among the heathen before our eyes So the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the avenging or inquisition be known among the nations in our sight And so may the Chaldee be rendred also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the avenging of the blood of thy servants be manifested among the people that we may see it And so the others also V. 12. Reproach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most fitly belongs here to the persons foregoing viz. our neighbours and not to the reproach thus Render our neighbours seven fold into their bosome i. e. as they have dealt with us so do thou deal with them return to them seven fold by way of punishment for all their oppressions and injuries done to us then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reproach of them which have reproached theâ—e O Lord i. e. repay or return reproach and from the former words seven times as much reproach to them which have reproached thee O Lord. Thus the Chaldee their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred who have reproacht and so the Interlinear reads probrum eorum qui affecerunt te probris the reproach of them that reproached thee The Eightieth PSALM TO the chief Musitian upon Shushannim Eduth A Psalm of Asaph Paraphrase The eightieth Psalm is a complaint of the troubles of Gods Church and people probably in time of captivity or by way of prediction of it and prayer for release from them 'T was composed by Asaph and committed to the Praefect of the Musick to be sung to the six-stringed instrument that waited on the Ark or that was used in the sacred commemorations and festivities 1. Give ear O thou shepherd of Israel thou that leadest Joseph like a flock thou that dwellest between the Cherubims shine forth Paraphrase 1. Hearken O Lord unto our prayers Thou art the great governour and defender of thy people and conductest them in all their ways thou givest responses from the oracle and exhibitest thy self by the ministry of thy holy Angels to those that make their addresses to thee in thy sanctuary thou revealest thy will to them and grantest their petitions O be thou thus gratiously pleased to exhibite and manifest thy self to us at this time 2. Before Ephraim Benjamin and Manasses stir up thy self and come and save us Paraphrase 2. Thou once wentest along with the Israelites in their march from Egypt to Canaan the three tribes of Ephraim Benjamin and Manasses next following the Ark of thy presence and then thou didst deliver us from all our assailants O let us all now in like manner as then the tribes of Israel and Judah both carried away captive the one under Salmanasar the other under Nebuchadonosor receive deliverance and redemption from thee 3. Turn us again O God and cause thy face to shine and we shall be saved Paraphrase 3. Be thou pleased to return our captivity and restore thy favour and loving kindness towards us else there is no possibility of relief to be hoped for by us 4. O Lord God of hosts how long wilt thou be angry against the prayer of thy people Paraphrase 4. We address our selves to thee as to the supreme Commander of all the hosts of Angels the only Monarch and Governour of heaven and earth from thee alone we beseech deliverance but thou rejectest our prayers and continuest the evidences of thy displeasure Lord be thou at length pleased to be reconciled to us 5. Thou feedest them with the bread of tears and givest them tears to drink in great measure Paraphrase 5. We are in continual sorrow and distress and that of the heaviest sort shut out and deprived of thy presence and have no degree of comfort or refreshment but our lamentations 6. Thou makest us a strife unto our neighbours and our enemies laugh among themselves Paraphrase 6. Thou permittest our neighbours that hate us Eduâ—aeans c. Psal 83.6 see note c. to add their load to our pressures to assault and invade us and that successfully to rejoyce and triumph over us 7. Turn us again O God of hosts and cause thy face to shine and we shall be saved Paraphrase 7. In this sad conjuncture we have none but thee to flee unto for relief O be thou pleased to shew thy self to us in thy power and majesty to rescue us from this captive forlorn state and restore us to thy favour and mercy to return our captivity v. 13. and then our neighbours triumphs and depraedations shall be at an end then it shall be well with us who are otherwise in a most deplorable condition 8. Thou hast brought a vine out of Egypt thou hast cast out the heathen and planted it 9. Thou preparedst room before it and didst cause it to take deep root and it filled the land 10. The hills were covered with the shadow of it and the boughs thereof were like the goodly cedars 11. She sent out her boughs unto the sea and her branches unto the river Paraphrase 8 9 10 11. Thou hast brought this people out of the bondage of Egypt to the most fertile and
〈◊〉 and that saith Aben Ezra because the moon is then hid from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 texit to which the Chaldee accords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hidden moon 't is strange the Latine should render it in mense qui coopertus est when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies first moon and from thence moneth to avoid tautology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred the new moneth i. e. the first day of the moneth Thus Num. 28.17 is rendred by the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the moneth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the moneths not of the moons The Syriack set this down here most expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning or first of the moneth and on the new moon which meeting alwayes together were festival among the Jews the Jewish Arab reads over the sacrifice in the dayes that his people keep the feast and so the trumpet to be sounded thereon The LXXII read the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on an eminent day I suppose rather by way of Paraphrase for such it was than by deducing the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 computavit as some imagine because the festival recurs constantly on a numbred or fixt day Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that literally is to be rendred on the day of our feast the LXXII joynes it with the former and reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the eminent day of our feast some festival dayes being among the Jews more eminent than others the first and last dayes of those feasts which continued many dayes but this sure again by way of paraphrase not of literal rendring the preposition ל on being not taken notice of in their rendring V. 6. Delivered From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transiit to pass away or over is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here they passed i. e. went out or away to denote an escape or deliverance The LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they served or had served as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serviit through the great affinity betwixt the two letters ד and ר in which also the sense is not amiss exprest if only we read it as in the preterpluperfect tense they had served for that signifies that now they did not but were delivered from it As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which they past it signifies a pot or other utensil made of earth to be set over the fire to heat any thing and such it seems the Israelites were imployed in making when they were under the task-masters in Aegypt 7. Secret place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is latibulum a covering or place to fly unto from any danger from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide protect or defend And then if thunder be joyned with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be either the covering of thunder the cloud where the thunder is hid to which the story agrees where God is said to have spoken from the midst of the cloud and that with thunders Deut. v. 22. as Habak 3.4 the hiding of his power or else the covering or hiding-place from thunder That here it is to be taken in the second sense will probably be concluded from a parallel place Isa 32.2 There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is resolved to be the covering from rain or inundation so the Syriack expresly read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a refuge from the showre and to the same purpose the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they that hide themselves from the tempest or showre and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be hid as from driven rain or water in like manner as in the former part of that verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by us rendred a hiding place from wind the same that is elsewhere exprest by the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a protection from inundation Is 25.4 and so the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wind and so all the interpreters agree there And if they there hold then by just analogy so it may be here and thereto the story also well accords The thunder was that which is set down Exod. 19. and which is there mentioned to be so terrible on mount Sinai at the giving of the Law that all the people that were in the camp trembled v. 16. and removed and stood afar off Exod. 20.18 and were afraid by reason of the fire c. Deut. v. 5. v. 23. it came to pass when you heard the voice out of the midst of the darkness ye said Behold the Lord hath shewed us his glory c. Now therefore why should we die for this great fire will consume us if we hear the voice of the Lord any more then we shall die v. 25. Go thou near and speak to us v. 27. So the Apostle they intreated that the word should not be spoken to them any more Heb. 12.19 And then as God was pleased to hearken to this request of theirs Deut. v. 28. The Lord heard the voice of your words when ye spake unto me and the Lord said I have heard the voice of the words of this people they have well said c. which is certainly a form of granting their requests as well as an approbation of their promise to obey so here it is said Thou calledst in trouble and I delivered thee relieved thee from that great fear of thine And then it follows I answered thee in the covert from thunder i. e. granted thy petition in delivering thee or giving thee safety from the thunder in that notion of answering for granting a request Or else I answered i. e. I spake to thee in the covert from thunder because as God thus by thunder answered them here i. e. spake to them in the words here following v. 8. Hear O my people according to the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for speaking as well as answering and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sense see Mar. 11. note a. so did he take special care to preserve them from receiving any hurt by it and accordingly Moses said unto the people Fear not Exod. 20.20 and I stood between the Lord and you at that time Deut. v. 5. and so is here said to have answered them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the covering or hiding-place from the thunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hiding place of or from the tempest say the LXXII defended them from it when it thundred most terribly as in a hiding-place or safe refuge That it belongs to this time of giving the Law is made evident by that which follows v. 8. Hear O my people the form of giving the Law Deut. v. 1. and I am the Lord thy God which brought thee out of the land of Aegypt v. 10. the very first words of the Decalogue Exod. 20.2 This therefore of Gods speaking to them at Mount Sinai so famous
that are converted or returned to their heart This they seem to have drawn from some affinity of the Hebrew words which with some light changes produce this reading for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to and so joyning it in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice foregoing and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to folly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart Selab which because it still makes an imperfect sense and to them that turn the heart Selah they have therefore supplied the seeming Ellipsis the LXXII by addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him i. e. to God the Latine by inserting ad before cor returning to the heart which is a phrase to signifie repentance or resipiscence growing wise again and so better agrees with the Hebrew which indeed signifies not returning to folly That they thus did read the Hebrew words is not so likely as that by occasion of this affinity of phrases they thus thought fit to paraphrase the Hebrew which is not unusual with them in other places And in this place though the words be quite changed the sense doth not suffer much by this paraphrase this being on both sides the condition of Gods removing his judgements that they which receive them be sincerely penitent and then they will not return again to the folly of their former ways of sin V. 10. Mercy and truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidus fuit is frequently used for fidelity and is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the passive sense for faithfulness and in that notion doth well agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness in the latter part of the verse and is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness Gen. 24 49. Isa 39.19 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace all prosperity given us by God are in effect all one also And then the meeting of these pairs mercy and truth or fidelity and by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very frequent in Scripture of righteousness and peace will signify the performance on Gods part proportionable to the qualification on ours where truth or fidelity is made good towards God there mercy will undoubtedly be had from him where righteousness on our part there peace on Gods i. e. all the felicity and prosperity imaginable This rendring of the place is most agreeable to the matter here in hand the confidence that God will pardon their sins which unfeignedly return to him v. 7 8 9. And to the same purpose is that which follows v. 11. As truth or uprightness sincere reformation springs out and ascends from the earth the hearts of men the proper soil for it to grow in so shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness in the other notion very frequent that for mercy and to pass from one notion of a word to another is an elegance and no rarity in these writings look down from heaven as the Sun doth upon the World when it sheds its influences upon it and cherishes the germina or sprouts all productions of the earth here below And so again v. 12. to the Lords giving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good indefinitely i. e. all good things is annexed our land shall give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil produxit all the sorts of fruits which the earth brings forth and by analogy with v. 11. where Truth was to sprout out of the earth must signifie that sort of fruit or productions i. e. truth or sincerity of obedience to God and so that again by way of regressus naming that first which had been last and that last which had been first is all one with v. 11. in the notion we have assigned it And once more v. 13. Righteousness in the notion of v. 10. uprightness and fidelity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall go or walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before his face i. e. the face of God mentioned in the former verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he i. e. God shall set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the way say the LXXII i. e. shall follow after where righteousness goes before having such a Prodromus or Vsher to prepare the way before him God will solemnly and in state come on in the Procession as Psal 89.14 mercy and truth are said to go before the face of God as Heralds to engage his following after The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall set him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a good way i. e. set him at liberty in a prosperous condition rescue and return the captivity of them that walk uprightly before him All these but various expressions as in a Poem it is ordinary of the same thing Gods never failing to return in mercy to them that sincerely convert to him by repentance The Jewish Arab reads this last verse in another sense They that seek equity or justice shall walk before him and shall set their steps in his ways as likewise before v. 10. the people of goodness and truth have met together c. But the former sense is more probable The Eighty Sixth PSALM A Prayer of David Paraphrase The Eighty sixth Psalm was composed by David in some time of distress probably in his flight from Absolom and is a mixture of ardent prayer to God and full indisturbed relyance on him and adoration of his power and mercy 1. Bow down thine ear O Lord hear me I am poor and needy 2. Preserve my soul for I am holy O thou my God save thy servant that trusteth in thee 3. Be merciful to me O Lord for I cry unto thee daily 4. Rejoyce the soul of thy servant for unto thee O Lord do I lift up my soul Paraphrase 1 2 3 4. O God of all mercy that never failest to hear and answer the prayers of those that being in distress address themselves to thy throne of grace with humble obedient and devout hearts with full reliance and affiance on thee with constancy and perseverance in fervent prayer I that am qualified by my present distress and want of thy supplies to receive this mercy from thee that have been wonderfully favoured by thee and do with all reverence and yet also with confidence and importunately and constantly and ardently pour out my petitions before thee beseech thee at length that thou wilt hearken unto me rescue me out of my present distress refresh and comfort me in my affliction 5. For thou Lord art good and ready to forgive and plenteous in mercy unto all them that call upon thee Paraphrase 5. For it is thy property to hear and answer Prayers and most gratiously to pardon the sins of all humble suppliants and to abound to them in mercy and benignity 6. Give ear O Lord to my prayer
Psalmist speaking of himself may be taken from Prov. 2.8 For as here the prayer to God to keep or preserve his soul is backt with this motive for I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so there the aphorisme is delivered expresly for he will preserve the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his pious ones which the LXXII render there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them that revere or fear or worship him In this sense it is used Psal 32.6 For this shall every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pious godly man that fears or worships God pray unto thee in a time when thou mayest be found A promise again of Gods being found granting the requests of such of these when they pray to him And in this notion of the word for one that fears and reveres and humbly addresseth his prayers to God there will be no more difficulty for the Psalmist to say this of himself than that he trusteth in him in the end of the verse cries daily to him v. 3. lifts up his soul unto him v. 4. calls upon him v. 5. and 7. or that he prayes and supplicates to him v. 6. And thus Psal 116.15 speaking of himself pretious saith he in the sight of the Lord is the death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his holy ones those who depend and wait and rely on him in the former verses Nor can it be strange that any or all of these should here be introduced with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as the grounds of his begging an audience to his prayers when God who though he be not obliged by the merits of our performances is yet by the force of his own promise hath promised to hear the prayers of such as come thus qualified to him The Jewish Arab renders it Preserve my soul and I shall be pure V. 8. The Gods That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high angels are to be here understood is the gloss of the Targum and so the word frequently signifies see note on Ps 82. b. yet the mention of all nations immediately following and those evidently in the notion of the heathen Idolaters of the world or whom it is said that they shall come and worship thee O Lord i. e. forsake their Idols and become proselytes to the true God makes it reasonable to understand it here of those whether good Angels or Devils which are by those nations adored and prayed to and depended on that so the connexion may be evident Among those Gods none is like to thee O Lord and consequently All nations shall forsake them and become worshippers of thee V. 11. Vnite For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unite retained also by the Chaldee the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let my heart rejoyce reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoyce as when Job 3.6 we read in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it not rejoyce the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it not be united when yet the next verse determines it to the sense of joy let no joyful voice come therein Here the points differing the rendring must in reason be as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 univit and note the contrary to hypocrisie or unsincere partial obedience ordinarily exprest by the double heart V. 14. Violent From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fear or be frighted is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and therefore is most literally to be rendred terrible or formidable Yet Abu Walid and Kimchi among the significations of it put fortis potens and accordingly the LXXII renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powerful men and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies potent so also cruel oppressing men from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortis durus fuit The Eighty Seventh Psalm A Psalm or Song for the sons of Corah Paraphrase The eighty Seventh Psalm is a brief comparison first betwixt Sion the place of Gods Worship and all Judaea besides and then betwixt it and all other heathen people particularly in respect of the numerousness of eminent persons in the one above what was to be found in all the others It seems to have been composed as a prophetick scheme to foretel the return of the Jews captivity as Isa 54.1 c. and the great prosperity of Jerusalem consequent to it and was designed to be sung by the posterity of Corah 1. His foundation is in the holy mountain 2. The Lord loveth the gates of Sion more than all the dwellings of Jacob. Paraphrase 2. The Lord of heaven hath chosen one place on all the earth wherein he is pleased to reside in a peculiar manner to exhibit himself to his people that call upon him there and as this he hath by promise determin'd to the Cities of Judah rather than any other nation upon the earth so hath he now of all them chosen out Jerusalem and on the north side thereof Psal 48.2 the hill of Sion and there he appointed the Temple to be sumptuously and magnificently built and many Schools of learning to be erected there 3. Glorious things are spoken of thee O City of God Selah Paraphrase 3. This then is the place of Gods residence the embleme of his future incarnation or inhabitation of his glorious Majesty among â—n as also of the Christian Church wherein God by his grace exhibits and presentiates himself and all that ever have spoken of this place have given it huge elogies for the beauty of the situation beyond all other places Psal 48.2 4. I will make mention of Rahab and Babylon to them that know me behold Philistia and Tyre with Aethiopia this man was born there Paraphrase 4. And if it be compared with all other nations Aegyptians Babylonians Philistims Tyrians and Arabians the difference will be found very great especially in respect of the number of eminent pious men produced by the one much greater than in all the other To which also must be added one supereminent advantage viz. that the only true God by his special presence and providence will continue this flourishing condition to this place above all others 5. And of Sion it shall be said this and that man was born in her and the highest himself shall establish her 6. The Lord shall count when he writeth up the people that this man was born there Selah 7. As well the singers as the players on instruments shall be there all my springs are in thee Paraphrase 6 7. Among the nations very few can be found considerable for piety and those discernible only by God who exactly knows and considers every man living whereas through Gods special favour to the Jews in taking such care for the instructing them in his will and ingaging them to his service the number of eminent knowing and pious men is so great that the burthen of the song by which they are praised and celebrated sounds to
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
vertuous or valiant act in their lives worth the commemorating and worshipped and sacrificed to them as Gods After them others arising and not knowing their predecessors intention viz. that they honoured them as their ancestours and inventours of good things with memorials onely they worshipt them as Gods of heaven and sacrificed to them And this was their form of making Gods of them After their deaths they put their names in the Books of their Priests and solemnized a feast to them at a set time saying that their souls were gone to the fortunate Islands c. In this relation thus set down in those fragments set out by Scaliger there is certainly a foul mistake an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not left out For when of the first institutours it is here said that they honoured those Heroes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with memorials onely how can it be imagined that in the relation of that very passage foregoing Istiaeus should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they adored them as Gods and worshipt them It must therefore of necessity be thus read that Zerug did with statues of pillars honour their Captains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and did not worship them as Gods or sacrifice to them as others arising afterward did And of these again it is as clear that these deified men who were supposed to be assumed to heaven and were no doubt many of them truly gone thither in their souls were yet but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Gods but creatures of that one supreme Jehovah who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made the heavens and those most eminent saints that dwelt there And this seems to be the fullest importance of this verse V. 7. And strength As from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortis fuit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength so doth the same word signifie what the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power dominion empire In the notion of strength or robur it may probably be used v. 6. where as beauty so strength is said to be in his Sanctuary beauty in respect of the glory of the divine presence by the guard of Angels that attend there and strength in respect of the assistance that is by God provided and furnished there to all that seek it by prayer But the latter notion is fitter for this place where it is joyned with glory and attributed to God and so 1 Pet. 5.11 which seems to be taken from hence it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him be glory and dominion and the Arabick there reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a light variation from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and from hence Gods title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best rendred not almighty or he that hath all strength but he that hath the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominion or empire over all And thus in the Doxology annext to the Lord's Prayer kingdom as well as power is joyned with glory when they are attributed to God And to this accord the LXXII which here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honor or dignity referring to the royal power to which that dignity belongs And so their giving him the power or empire here is agreeable to the proclaiming v. 10. that the Lord reigneth V. 10. Lord reigneth That the Lord in this place is the Messias is the resolution generally of the ancients both Jews and Christians Of the Jews R. Solomon affirms this is spoken of the days of the Messiah and gives it for a rule that wheresoever 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new song 't is meant of the future age and thus indeed Rev. 5.9 and 14.3 the new songs are sung unto Christ And R. Gaon renders the reason because then there shall be a new heaven and new earth Kimchi also saith the Psalm concerns the days of the Messias And to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. hath a great propriety having a particular notion of good tidings or Gospel and is duly rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangelize or as a piece of Gospel preach declare his salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his redemption saith the Chaldee Of the Christians see Justin Martyr in his Dialogue with Trypho the Jew p. 298. c. And the Psalm being as appears 1 Chr. 16.23 first composed on occasion of the bringing of the Ark to Sion though afterward lightly changed and fitted if we believe the Greek title of it to the re-building of the Temple after the captivity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may thus fitly be understood in its prophetical extent to embrace Christ's ascending to heaven in his humane nature By his assumption of humanity he did truly dwell among us and that much more eminently than ever he did in the Ark or Sanctuary and the carrying of this to heaven was answerable to the bringing up the Ark and placing it solemnly in Sion Now to this exaltation of his the Cross was the fore-runner and ceremony as it were of his inauguration his Kingly Office commencing at his resurrection from the grave to which the Cross conveyed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God after his death upon the Cross having given him the Kingdom of all the Earth saith Justin p. 300. A. This is the meaning of the words and of that ancient Scholion which S. Augustin on the Psalms and Arnobius and others after him and of the most ancient Justin Martyr and Tertullian recite as from this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath reigned from the wood or tree i. e. from the Cross That these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wood or Cross were once in the Text and by the Jews taken out from thence though it have the authority of Justin and be eagerly defended by Lindanus hath no degree of probability in it The very LXXII which alone are concerned in the charge in the Copies which have come down to us have it not nor the vulgar Latin nor yet the Arabick nor Aethiopick which all follow the LXXII no nor the version of S. Jerom much less the Chaldee or Syriack from all which it cannot with any shew of reason be pretended that the Jews have rased or stoln it out for how was it possible for them to corrupt the Greek Bible throughout the world many of which were in the hands and Libraries of heathens or that the universal Church which for many hundred years hath allowed of and confirmed the Original Copies and all these Translations hath joyn'd with the Jews in their sacriledge and opposition to Christianity and that after it had received warning from so great a person as Justin was Many other evidences are produced to this purpose by our learned Country-man Nicholas Fuller Miscell l. 3. c. 13. and his conclusion is unquestionable that it was but a Scholion of some of the ancients written in the margin of his book as the result of his observation of the Kingdom of
Christ discernible in this prophecy which after by some unskilfull Scribe was inserted in the Text and so perhaps in more than one found by Justin and by his writings communicated to others who examin'd not the truth by the Hebrew Text or more ancient Copies of the LXXII Meanwhile by this gloss and the reception of it with Justin and Tertullian and Augustin c. it competently appears to have been the opinion of the first Christians those before as well as after Justin that these words the Lord reigneth and so this Psalm belonged to the resurrection of Christ and the regal power wherein that installed him and accordingly it was used in the Eastern service and this Kingdom of his set up here in this world in converting both Jews and heathens and bringing them into the Church This is the ground of the style wherein the verse begins and this his Kingdom is mentioned Say among the heathen that the Lord reigneth as before v. 6. that all the Gods of the heathens are Idols or no Gods but 't is God that made the heavens i. e. that this God that made the heavens should cast out all the heathen Gods out of their Temples and set up his spiritual Kingdom in its stead throughout the heathen world which is the interpretation of his coming to judge the earth v. 12. thus exercising his regal power to which he was inaugurated in destroying idolatry through the world From this and the like predictions it was that as Tacitus Hist l. 5. c. 13. Sueton. in Vespas c. 4. and Josephus de Bell. Judaic l. 5. c. 12. tell us there was an universal belief and rumour scattered through the East before the reign of Vespasian soon after the resurrection of Christ that a King should come thence and reign over the whole world which the heathen ignorantly applied to Vespasian but was thus verified in Christ not in his birth but in this spiritual exercise of his regality partly in converting Jews and Gentiles to the Faith and partly in destroying their worship the Mosaical Rites together with the Temple on one side and the heathen Temples and Oracles on the other side V. 11. The heavens The heavens and earth and sea and fields and trees are here put together after the Scripture-style which useth by the enumeration of parts to signifie the whole to denote the whole inferiour world which interpreting the heavens of the aiery regions is made up of these see note on 2 Pet. 3. e. Then for that phrase the whole world that in the sacred dialect also as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every creature signifies the whole heathen world see note on Mar. 16. b. and Rom. 8. d. and so these two v. 11. and 12 13. are but a poetical expression of the great causes of joy that this Kingdom of Christ exprest by the Lord 's reigning v. 10. and coming to judge the world v. 13. which should be spiritually erected among them should bring to the heathen world The Ninety Seventh PSALM The ninety seventh Psalm agreeable to the ninety sixth is the praising the God of heaven for his works of justice and mercy 'T is thought to be composed by David on occasion of his peaceable re-establishment in his kingdom after the rebellion and destruction of Absalom but it as literally contains a prediction of the Messias his inauguration to his regal Office and the signal exercise thereof in the destruction of his crucifiers and all other enemies of his kingdom See note a. 1. THE Lord reigneth let the earth rejoyce let the multitude of the Isles be glad thereof Paraphrase 1. God hath subdued all the enemies and opposers of that kingdom which he hath been pleased to erect to seat his anointed quietly in his throne an eminent type of the kingdom of the Messias which is to commence at his resurrection and to be set up in the hearts of believers and shall prove matter of all true joy to all the heathen world and the several nations thereof as well as to the Jews 2. Clouds and darkness are round about him righteousness and judgment are the habitation of his throne Paraphrase 2. His judgments are secret and unsearchable and so the infinitely wise ways and depths of his providence but all founded in and managed with most perfect justice and rectitude 3. A fire goeth before him and burneth up his enemies round about 4. His lightning inlightned the world the earth saw and trembled 5. The hills melted like wax at the presence of the Lord at the presence of the Lord of the whole earth Paraphrase 3 4 5. Those that will not receive him when after his miraculous resurrection and ascension the Gospel is preached to them shall be soon overwhelmed with signal judgments from heaven as remarkable and formidable and as fully evidenced to be the effects of God's wrath as if fire from heaven or flames of lightnings or Angels the witnesses of God's presence should visibly appear in their destruction And this first and in the most illustrious manner to be executed on the nation of the Jews the crucifiers the City and Temple of Jerusalem and after upon heathen Rome c. 6. The heavens declare his righteousness and all the people see his glory Paraphrase 6. And all Angels and men shall discern and acknowledge and proclaim the great justice of it and the glorious manifestation of the divine power of Christ in the ruine of his malicious opposets 7. Confounded be all they that serve graven images that boast themselves of idols worship him all ye Gods Paraphrase 7. This vengeance all are to expect among the nations who do not presently forsake the worship of their false Gods see Psal 96. note a. that still adhere to idols when the faith of Christ the eternal God Creatour of the world whom the very Angels adore and obey Heb. 1.6 is preached among them There being no way to rescue Idolaters from this ruine but an hearty speedy acceptation of the Christian faith as appeared in the Roman Empire 8. Sion heard and was glad and the daughters of Judah rejoyced because of thy judgments O Lord. Paraphrase 8. This was good news both to Jerusalem and the villages and towns about the daughters of that mother city And all the true children of Abraham all the believing Jews and Gentiles also shall by this means be delivered from their persecutions and so obliged to glorifie the justice and mercy of God in it 9. For thou Lord art high above all the earth thou art exalted far above all Gods Paraphrase 9. For this Messias whom we have hoped for so long is the supreme God of heaven and earth whose creatures they are which all the idolatrous people of the world have worshipt for Gods and accordingly at the preaching of the Gospel all their oracles and worships shall vanish 10. Ye that love the Lord hate evil he preserveth the soul of his saints he delivereth them
praise or proclaim ye Gentiles but then again for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his people they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his people which is the conjunction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let all the Angels of God worship him it is so far from having any the least affinity with the words in the Hebrew that 't is no way probable that it was in the original Copies of the Greek but onely by some Scribe cast into the margin from this Psalm it being certain that none of those ancient Translatours which use to follow the LXXII do follow it in this This consideration therefore will render it very unreasonable to fetch those words which the Apostle citeth out of the Scripture from this place of Deuteronomy where the original Text hath nothing like it and which the Hebrews to whom the Epistle was written did know was not to be found in the Hebrew when this Text in the Psalm in the Hebrew as well as Greek did so readily afford it Secondly this citation Heb. 1. coming in consort with many other testimonies of the Old Testament 't is observable that all the rest of the testimonies save onely that of I will be to him a father and he shall be unto me a son which seems to be taken from 2 Sam. 7.14 where they are spoken of Solomon the son of David a special type of Christ are taken out of this one book of Psalms Thou art my son this day have I begotten thee v. 5. from the express words Psal 2.7 Who maketh his Angels spirits c. v. 7. from Psal 104.4 Thy throne O God is for ever c. v. 8 9. from Psal 45.6 7. Thou Lord in the beginning c. v. 10 11 12. from Psal 102.25 26. Sit thou on my right hand c. v. 13. from Psal 110.1 And therefore in all probability from the same book of Psalms and therein from the express words in this Psalm this testimony was cited by the Apostle V. 11. Light R. Solomon reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the notion of a plant or herb as we have it Isai 26.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dew of herbs and 2 King 4.39 where the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a corruption of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this might be admitted it would be appliable to the Germen David which was to spring up as a tender plant But the conjunction with gladness here gives it the ordinary notion of light which is so gladsome and so fitly used for joy as darkness for sorrow the seed whereof is little saith Aben Ezra but the harvest great which R. Saadiah interprets the seed is in this world but the harvest in that to come The Jewish Arab reads Light is poured forth to the righteous The Ninety Eighth PSALM A Psalm Paraphrase The ninety eighth Psalm composed probably as a breviate of Moses's song at the delivery of the Israelites and destroying Pharaoh and the Aegyptians Exod. 15.1 c. is as the ninety sixth and seventh foregoing a prediction of Christ's Kingdom and the bringing the Gentile world in subjection to it it is thought to have been composed by David 1. O sing unto the Lord a new song for he hath done marvellous things his right hand and his holy arm hath gotten him the victory Paraphrase 1. It is now a most opportune season to praise and magnifie the Lord of heaven for all the miraculous deliverances which he hath wrought but especially for that glorious resurrection of the Messias out of the grave the pawn and pledge of ours a work of his omnipotent power and an evidence of his fidelity in making good his promise to him 2. The Lord hath made known his salvation his righteousness hath he openly shewed in the sight of the heathen Paraphrase 2. This mighty work of his in raising the Messias from the dead and the exact completion of his predictions and promises therein is by God appointed to be annunciated and proclaimed to all the men in the world to the Jews first beginning at Jerusalem Luk. 24.41 see v. 3. and then through all the Gentile regions to every creature 3. He hath remembred his mercy and truth to the house of Israel all the ends of the earth have seen the salvation of our God Paraphrase 3. And this not as a miracle onely though of a most stupendious nature but as an act of infinite goodness and promised mercy and so of fidelity in performing it the benefits whereof as they were first reached out to his own peculiar people the Jews so were they to extend and soon after to be preached and promulgate to the utmost nations of the world who have all their parts in the redemption from sin and satan atchieved and wrought by it 4. Make a joyfull noise unto the Lord all the earth make a loud noise and rejoyce and sing praise 5. Sing unto the Lord with the harp with the harp and the voice of a Psalm 6. With trumpets and sound of cornet make a joyfull noise before the Lord the King Paraphrase 4 5 6. This is true matter of the greatest joy and exultation to all men and deserves to be celebrated in the most solemn manner with all the instruments of musick used in the service of God and all little enough to express the glory of the work and the infinite advantages designed to us by Christ thus entring on his regal office and subduing all the world to the power of the Gospel that Scepter of his Kingdom 7. Let the Sea roar and the fulness thereof the world and they that dwell therein 8. Let the flouds clap their hands let the hills be joyfull together 9. Before the Lord for he cometh to judge the earth with righteousness shall he judge the world and the people with equity Paraphrase 7 8 9. The whole habitable world the heathen people that have been long under the servitude of their false idol worships shall now be redeemed from that slavery of sin and Satan their oracles and temples destroyed and the doctrine of the true God and practice of piety and justice and charity set up in their stead and thereby a most happy joyfull reformation wrought among men which deserves all the acknowledgments of humble and thankfull hearts See Psal 96.11 12 13. and note d. Annotations on Psal XCVIII V. 1. Victory From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in Hiphil and being in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dative case signifies to bring help or relief to any The Jewish Arab reads And his right hand and his excellent power hath holpen his people So Psal 116.6 I was brought low 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he helped me The Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath relieved or redeemed him the LXXII 〈◊〉 〈◊〉 〈◊〉
offices or imployments under me I will have no patience for them assuring my self that those that design such advantages to themselves are never likely to intend the good of the publick 6. Mine eyes shall be upon the faithfull in the land that they may dwell with me he that walketh in a perfect way he shall serve me Paraphrase 6. In the choice of Counsellors or servants and officers this shall be my constant rule to seek out those that are of most tried fidelity and exact honesty that for any advantage whatsoever even the preservation of the Kingdom will not admit of any unlawfull practice such and none but such I shall expect will do me service and I will not admit any else but such as shall thus approve themselves into any imployment about me 7. He that worketh deceit shall not dwell within my house he that telleth lies shall not tarry in my sight Paraphrase 7. A subtile cunning false person shall be so far from getting advancement in my Court or Counsels or being preferred to the supreme offices of state that he that hath been found guilty of such arts as these that makes no conscience of injustice or deceit shall not be indured in my presence 8. I will early destroy all the wicked of the land that I may cut off all wicked doers from the city of the Lord. Paraphrase 8. When wicked men are brought before my tribunals I shall judicially proceed against them and extirpate them out of the nation and reform and reduce all this people called by God's name to the practice of all godliness leaving if it be possible never an obstinate notorious sinner among them Annotations on Psal CI. V. 2. Behave my self wisely From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to understand is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in Hiphil I will make wise or instruct so Psal 32.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will instruct thee The Chaldee interpret it as a speech of God to David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will instruct thee but the rest of the Psalm favours not this interpretation being all in sequence to the first verse in the first person applicable to none but David himself Of him therefore the word here in Hiphil being used it must be applied in relation to his Kingdom or Family that he will instruct them or perhaps as 't is sometimes used intransitively I will understand or as elsewhere 't is frequent in the notion of Hithpael reciprocally I will instruct my self which the LXXII have sufficiently exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will understand and the Syriack by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will walk which is the paraphrase though not the literal rendring of it the onely end and use of his knowing learning or instructing himself in the way being the walking in it And indeed knowing in the scripture-style so frequently signifying doing viz. the practical knowledge and wisedom being used for piety as folly for sin 't is but regular and agreeing to rules of analogy here that understanding or instructing ones self in the right way should signifie the walking in it The Jewish Arab here reads I will shew understanding or deal with understanding in an upright way or I will consider the perfect way till thy enlargement or refreshment come unto me and I will walk in perfectness or uprightness of my heart in the midst of my family But if we consider the latter part of the verse which may most probably direct us to the occasion of composing this Psalm we shall find reason to apply it to others as well as himself and indeed particularly to his houshold or family When David resolved to bring up the Ark of the Lord to Jerusalem 2 Sam. 6. they brought it on a cart out of the house of Abinadab and Vzza driving the cart and taking hold of the Ark God smote Vzza and he died v. 7. On this David was displeased v. 8. and afraid v. 9. and said How shall the Ark of the Lord come to me And David would not remove the Ark unto him into the City of David but carried it aside unto the house of Obed-Edom and there it continued three months But then being incouraged by the blessing of the Lord on Obed-Edom and his houshold v. 12. he resumed the enterprize again and brought up the Ark of God into the City of David with gladness and offered sacrifice v. 13. and danced v. 14. and offered burnt-offerings and peace-offerings v. 17. and blessed the people v. 18. and dealt to all the people to every one a portion of bread and flesh and wine v. 19. and then David returned to bless his houshold v. 20. Where beside the solemnities of carrying up the Ark two things are observable in order to this present verse of this Psalm 1. his being afraid of the Lord which caused him to say How shall the Ark of the Lord come to me v. 9. and 2ly his returning to bless his houshold v. 20. These two passages had in all probability relation the one to the other He was afraid the sins and unworthiness of his family might so far unqualifie them for receiving benefit by the presence of the Ark that it might bring a curse instead of a blessing upon him and although by the experience of it on Obed-Edom he was encouraged to hope well yet as soon as he had brought up the Ark he omits no time neglects no care to fit and prepare his family for such a blessing and that sure was by instructing them in the rules of God's worship and obedience purging out all unreformed evil livers not permitting one wicked person slanderer lyar to remain in his houshold which as it is the meaning of his returning to bless his houshold in the notion of blessing Act. 3.26 for turning every one from his iniquities and withall the interpretation of what we reade in the latter part of this Psalm A froward heart shall depart from me I will not know a wicked person v. 4. Who so privily slandereth his neighbour him will I cut off him that hath an high look and proud heart I will not suffer v. 5. Mine eyes shall be on the faithfull that they may dwell with me and serve me v. 6. He that worketh deceit shall not dwell in the midst of my house he that tells lies shall not tarry in my sight v. 7. so it is exactly equivalent to his instructing in a perfect way here which therefore probably must be interpreted to belong as the blessing did to his houshold or family yet including himself as his first care the chief member of it Thus again to those words of his caused by his fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how shall the Ark of the Lord come to me the next words here are answerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it shall come to me by it meaning the Ark or God which had that his peculiar residence in the Ark. Aben Ezra reads I will understand
immarcescible joy and bliss in another world and to their posterity in the blessings of this life which he hath promised not onely to the third and fourth but to the thousandth generation Exod. 20.6 and being thus by promise obliged will be sure to perform it to all those that are carefull to observe the condition of it 19. The Lord hath prepared his throne in the heavens and his kingdom ruleth over all Paraphrase 19. This is he surely able to doe being the omnipotent God of heaven and earth sitting in heaven as a great Monarch in his throne and exercising dominion over all creatures in the world who are all most ready to obey him and doe whatsoever he will have them But most eminently this will he doe by sending his Son the Messias into the world the spring of all grace and mercy who after his birth and death shall rise and ascend and enter on his regal office in heaven subduing the whole heathen world in obedience thereto See Rev. 4.2 20. Bless the Lord ye his Angels that excell in strength that doe his commandments hearkening unto the voice of his word 21. Bless ye the Lord all ye his hosts ye ministers of his that doe his pleasure Paraphrase 20 21. A natural and proper consequent to this it is that as Rev. 4.8 at the erecting of Christ's throne all the living creatures rest not day and night saying Holy holy so the Angels of heaven meant by those living creatures those Courtiers that attend his throne and are by him indued with the greatest power of any that incompass him many Myriads of them and doe whatsoever he commands them with all the readiness and speed imaginable these glorious creatures that are witnesses and ministers of his great and wonderfull acts of mercy should for ever bless and magnify his sacred name 22. Bless the Lord all his works in all places of his dominion bless the Lord O my soul Paraphrase 22. And that all the men in every corner of the world acknowledge and bless and praise his name as being all the subjects of his kingdom as well as works of his power among whom it is most just that I that have received such mercies from him should take up my part of the Anthem make one in the quire and consort of those that sing continual praises to him Annotations on Psal CIII V. 5. Thy mouth What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is not agreed among interpreters The Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the days of thy old age referring it saith Schindler to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old worn out clothes opposed to the renewing of the age which here follows But the word is used for the mouth Psal 32.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose mouth must be holden the LXXII there render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his jaws According to this notion it is that the Syriack here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy body but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy desire or sensitive appetite the satisfying of which is the providing for the body all the good things it standeth in need of and so is a commodious paraphrase for filling the mouth the organ of conveying nourishment to the body Aben Ezra and Kimchi that refer this Psalm to David's recovery from sickness give this farther account of the phrase because in sickness the soul refuseth meat Job 33.20 and the Physician restreins from full feeding and prescribes things that are nauseous In which respects the blessing of health is fitly described by the contrary Abu Walid recites two interpretations 1. that of our translators 2. taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of ornament that multiplieth thy adorning with good i. e. that abundantly adorneth thee with good Aben Ezra approves the notion of ornament but applies it to the soul the ornament of the body i. e. who satisfieth thy soul with good And an Hebrew Arabick Glossary renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy body Ibid. Thy youth is renewed like the Eagles Of the Eagle S. Augustin affirms that the beak grows out so long that it hinders her taking her food and so would endanger her life but that she breaks it off upon a stone and of this he interprets the renewing her youth here But S. Hierome on Isa 40.30 more fitly expounds it of the changing of feathers Of all birds it is known that they have yearly their moulting times when they shed their old and are afresh furnished with a new stock of feathers This is most observable of Hawks and Vultures and especially of Eagles which when they are near an hundred years old cast their feathers and become bald and like young ones and then new feathers sprout forth From this shedding their plumes they seem to have borrowed their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Eagle from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decidit defluxit to fall or shed To their bareness or baldness the Prophet Micah refers c. 1.16 inlarge thy baldness as the Eagle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Eagle whose feathers shed And to the coming again of their feathers Isaiah relates c. 40.30 they that wait on the Lord shall renew their strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eagles they shall send up their feathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall sprout out their feathers say the LXXII and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall send out their wings but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall be renewed to their youth just as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy youth shall be renewed as an Eagle which therefore in all reason must refer to the new or young feathers which the old Eagle yearly sprouts out Aquila longam aetatem ducit dum vetustis plumis fatiscentibus novâ pennarum successione juvenescit The Eagle is very long-lived whilst the old plumes falling off she grows young again with a new succession of feathers saith S. Ambrose Serm. 54. So the Jewish Arab reads So that thy youth is renewed like the feathers of Eagles V. 7. His acts From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to machinate to design to study to attempt to doe any thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here annext to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his way by these to signifie the nature and ways of God or his dispensations toward men The place here evidently refers to Exod. 33. There Moses petitions God shew me thy way that I may know thee v. 13. and I beseech thee shew me thy glory v. 18. by his way and glory meaning his nature and his ways of dealing with men that they might discern what to conceive of him and expect from him And he said I will make all my goodness pass before thee and I will proclaim the name of the Lord v. 19. by which his nature is signified and what that name is is set down by enumeration of his attributes c. 34.6 The Lord the
the Lord call upon his name make known his deeds among the people Paraphrase 1. O let us all in our daily prayers to God confess and acknowledge and proclaim to all the world the great and gracious works which he hath wrought for his people 2. Sing unto him sing Psalms unto him talk ye of all his wondrous works 3. Glory ye in his holy name let the heart of them rejoyce that seek the Lord. Paraphrase 2 3. Let us both in his publick service and in our more private discourses and conversation indeavour to promulgate his miracles of mercy and so bring all other men that worship God to do it with all delight and joy as to him that hath most abundantly obliged and ingaged them 4. Seek the Lord and his strength seek his face evermore Paraphrase 4. And so in like manner let our prayers be constantly addrest to him in his sanctuary and all the relief and deliverance we at any time want be begged from his omnipotence 5. Remember his marvellous works that he hath done his wonders and the judgments of his mouth 6. O ye seed of Abraham his servant ye children of Jacob his chosen Paraphrase 5 6. To both these constant duties of prayer and praise the people of the Jews and all that transcribe the copy of Abraham's or Jacob's fidelity are eternally obliged by the great and miraculous mercies afforded them by God and the portentous judgments and punishments on their enemies which he by a word of his mouth by the exercise of his immediate power hath wrought for them 7. He is the Lord our God his judgments are in all the earth Paraphrase 7. By his mercy and providence and the exercise of his omnipotence it is that we have been conducted and supported and our heathen enemies wheresoever we came subdued under us 8. He hath remembred his covenant for ever the word which he commanded to a thousand generations 9. Which covenant he made with Abraham and his oath unto Isaac 10. And confirmed the same unto Jacob for a Law and to Israel for an everlasting Covenant Paraphrase 8 9 10. And all this as the exact performance of his part of that Covenant and Law which he solemnly and by oath established with Abraham and Isaac and Jacob and their posterity after them that not to them onely but to all their successors to the end of the world he would be a most constant protector and rewarder in case they adhered faithfully to him and in case of their apostasie and rebellion he would yet make good that promise to all others that should come in and transcribe that copy of fidelity performed by those Patriarchs receive the faith of Christ and perform sincere uniform constant obedience to him 11. Saying Unto thee will I give the land of Canaan the lot of your inheritance 12. When they were but a few men in number yea very few and strangers in it 13. When they went from one nation to another from one kingdom to another people Paraphrase 11 12 13. The summ of this Covenant as it concerned Abraham and his seed according to the flesh was the bringing them into a most fruitfull and desirable land the land of Canaan a type and image of the state of the Gospel and joys of heaven dispossessing the inhabitants thereof and conducting them to a quiet secure injoyment of it as of an inheritance bequeathed to them by God himself and not to be acquired by any strength of their own In which respect it was that as God chose to make â—his promise to him Gen. 12.6 7. at a time when he had none but his wife and so could hardly make up a number a pitifull weak family and those but in a journey admitted but as strangers to lodge in their passage to Sichem v. 6. so that they might be obliged to acknowledge the whole work to be wrought by God in relation to his promise he so disposed it that they should not now rest but be removed out of Canaan and pass from one nation and kingdom to another from Sichem where he built one Altar to God v. 7. to a mountain on the East of Bethel where he built another v. 8. and from thence to Aegypt v. 10. 14. He suffered no man to doe them wrong yea he reproved Kings for their sakes 15. Saying Touch not mine anointed and doe my Prophets no harm Paraphrase 14 15. When they were there God was pleased to afford them one special instance and pledge of his favour to them and protection over them when the King of Aegypt took Sarah into his house Gen. 12.15 and was in danger to have defiled her and so again ch 20. in Gerar when Abimelech King of Gerar took Sarah v. 2. a like passage there was afterward betwixt Abimelech King of the Philistims and Rebecca Isaac's wife Gen. 26.8 God plagued that King Gen. 12.17 and severely threatned the other Gen. 20.3 and suffered neither of them to violate her chastity v. 6. but told Abimelech that Abraham was a Prophet v. 7. and one very highly valued by him designed to be the root of a potent Kingdom and the stock from whom the Messias should come and therefore commanded him by a most severe interdict not to doe any harm to him or his wife 16. Moreover he called for a famine upon the land he brake the whole staff of bread Paraphrase 16. After this in Jacob's time the season being not yet come of performing this promise unto Abraham's seed and that God's work of possessing them of Canaan might be the more remarkable and wholly imputable to him and not to any strength of their own or to natural proceedings or casual event God thought fit so to dispose of it that all the posterity of Abraham should be removed out of this land where yet they were but as sojourners And thus it was There fell out to be a very sore famine in all that land of Canaan so that they had not corn for the necessities of life and so Jacob was forced to send his sons down into Aegypt to buy corn for his family 17. He sent a man before them even Joseph who was sold for a servant Paraphrase 17. And herein a wonderfull act of providence was discernible Joseph one of Jacob's sons being envied and hated by the rest of his brethren had been first taken and cast into a pit then by occasion of some Ismaelite merchants coming by in that nick of time Gen. 37.25 taken out and sold to them and carried into Aegypt and there bought by Potipher for a servant 18. Whose feet they hurt with fetters he was laid in irons Paraphrase 18. Where being falsely accused by his mistress he was cast into prison and fetters and extremely injured and afflicted by this calumny 19. Untill the time that his word came the word of the Lord tried him Paraphrase 19. And so continued till God by revealing to him the interpretation of
So Jer. 17.15 where is the word of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it come to pass 1 Sam. 9.6 there is a man of God all that he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh certainly to pass Gen. 18.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Lord may make come i. e. bring to pass all that he hath spoken to him So Ezek 24.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it shall come to pass And so here unquestionably Joseph was kept in prison under that slander untill his word came to pass i. e. till he interpreted the dreams of Pharaoh's Officers and his praedictions came to pass to each of them that being the peculiar means of making him known to Pharaoh and fetching him out of the prison Gen. 41.14 And then his interpreting of Pharaoh's dream following it which Pharaoh looked on as an evidence that the spirit of God was in him v. 38. and upon which he said to Joseph For as much as God hath shewed thee all this there is none so discreet and wise as thou art v. 39. this in all reason may be resolved to be that which was respected here in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the Lord i. e. God's shewing him the meaning of those dreams Gen. 41.39 God's telling him or revealing to him the interpretation of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oracle of the Lord say the LXXII purged him so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to purge as silver is purged in the fire and so approved to be pure when it comes out thence that which is not pure being destroyed there or evidently discovered what metal ' t is And in this sense it most exactly belonged to the passage of Joseph under the calumny and scandal of having attempted his mistresses purity for which he was imprisoned which by the way makes it more probable that that calumny was meant by the iron entring his soul this interpretation of Pharaoh's dream being clearly from God who had sent the dream and so an evidence that Joseph was a pure and pious person it being not imaginable that God would vouchsafe to reveal such secrets to an impure person or to any but a pious and truly vertuous man And so this is the full importance of this verse V. 22. At his pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for will or pleasure 〈◊〉 no more than at his will The Chaldee render it with little change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as to i. e. as was agreeable to his will or pleasure but the Syriack most expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he would So the Jewish Arab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he saw fit ex sententiâ suâ and the Jewish Arab Glossary citing the place expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consilium sententia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the LXXII reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his soul reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as himself and so the Latin sicut semetipsum without any great sense in it As for the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or that he might bind his Princes the meaning of it is clear that he might have power over the greatest men in his Kingdom to command or forbid the doing of any thing so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies to punish them that doe contrary and accordingly the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to chastise and so to bind that no body could reverse what he did according to the use of that phrase in the inscription of Isis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isis Queen of the region and whatsoever I shall bind no man hath power to loose making this power of binding to be an evidence of authority and then power of binding the Sirs or Lords or Princes of Pharaoh must signifie Joseph's having next to the King himself a supreme uncontrollable power And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally signifies to oblige to obedience and to punishment to command so Dan. 6.7 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a decree or law and to inflict punishment on the disobedient Of this word see Power of the Keys Ch. 4. § 6 7 8 c. And in the same sense must the next phrase be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall not teach wisedom but in the notion of the word now found in the Arabick dialect judge his Senators The word is so used Psal 10.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to judge the fatherless and Act. 23.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judge me according to law and frequently elsewhere in that dialect which shews that this was anciently a notion of the word And so still that denotes the supereminent power that was given Joseph as to command the Nobles so to judge the Judges or Senators According to what we find in the story Gen. 41.40 Thou shalt be over my house and according to thy word shall all my people be ruled onely in the throne will I be greater than thou and again v. 41. see I have set thee over all the land of Aegypt And Pharaoh took off his ring v. 24. and made him ride in the second chariot v. 43. and without thee shall no man lift up his hand v. 44. V. 27. His signs In this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of his signs or prodigies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words seems to be somewhat more than a pleonasme God had told them what signs they should use to convince the people first and then Pharaoh of their mission and so in each judgment God commands and they shew the sign and God's thus telling or speaking to them is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words and the matter of these words exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signs or prodigies of his viz. which as he directed he would also inable them to doe among them Accordingly not onely the LXXII retein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of his signs but the Chaldee also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of his signs And v. 28. it follows that they disobeyed not his word i. e. Moses and Aaron see note h. disobeyed not the direction of God for the shewing that particular miracle of the three days darkness upon the Aegyptians The Jewish Arab so expresseth it as may be rendred either the thing i. e. matter or the command of his signs V. 28. And they rebelled not The Hebrew in all copies is acknowledged to reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they provoked not rebelled not i. e. disobeyed not his word So the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they rebelled not resisted not his word Which passage is to be understood of Moses and Aaron that how little hope soever they had of doing good on Pharaoh yea after God had given him up to obduration and they were to
expect all rage and ill usage from him yet as God commanded them or according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of his signs v. 27. see note g. they did couragiously proceed from one sign to another not fearing the wrath of the King or people to shew all God's miracles upon the Aegyptians The Latin reads non exacerbavit he did not provoke in the singular but to the same sense referring it I suppose to Moses But neither singular nor plural can probably refer to Pharaoh or the people of Aegypt that he or they resisted not God's word for though upon that plague of darkness Exod. 10.24 Pharaoh called unto Moses and said Goe ye serve the Lord yet that is attended with an onely let your flocks and your herds be stayed and then it follows v. 27. he would not let them goe The importance therefore of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they resisted not seems no more than what is affirmed in the story v. 21 22. The Lord said unto Moses stretch out thy hand And Moses stretched forth his hand i. e. readily obeyed and did what God directed and that at a time when Pharaoh was likely to be incensed and vehemently offended with them For which consideration the story there gives us this farther ground For as v. 10. he had before expressed some anger and threats Look to it for evil is before you and they were driven from his presence v. 11. so now upon the hardening his heart which follows this plague of darkness he said to Moses Get thee from me take heed to thy self see my face no more for in that day thou seest my face thou shalt die the death v. 28. This rage of Pharaoh Moses in reason might well foresee but he dreaded it not but boldly did as God directed and that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they resisted not God's words The LXXII now reade it without the negation some copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they exasperated others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they exasperated his words And the Syriack and Arabick and Aethiopick follow them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they murmured so that word seems to be translated into other languages or resisted his word And thus it might have truth in it being applied to Pharaoh and the Aegyptians who could not yet be brought to be content to let the Israelites go free and carry their goods with them out of their Kingdom Exod. 10.24 27. But 't is more probable that the true original reading of the LXXII was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither which as it is the exact rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not so it is very near to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some copies now have And from this light but very ancient corruption of their copy the other translations have it which consequently must be reformed by the Original V. 30. Brought forth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly belongs to water breaking or springing out of the earth and is applied to any plentifull production Exod. 1.7 the children of Israel grew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and procreated abundantly and as it there follows the land was filled with them The noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from hence is used for all sorts of creatures of the earth or water that goe not on legs Locusts Ants Worms Hornets Fishes c. because they procreate so exceedingly It cannot therefore more fitly be rendred both according to the force of the verb and noun than by swarming and that in such a degree over all the land that the palace which may be supposed to be most carefully kept was not free from them The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies among them scaturivit any copious production also But the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the notion of the word for creeping What is here said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their land that that produced these swarms of frogs is Exod. 8.3 said of the river and so 5. and 6. stretch forth thy hand over the streams the rivers the ponds and cause frogs to come and as this makes more for the propriety of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that of Gen. 1. speaking of the waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them swarm or produce abundantly the swimming thing so the earth and the waters being now but one globe the earth may be said to bring forth that which the waters produce or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their land may signify their countrey of which their rivers were a part or 3. though the rivers produced the frogs yet the land swarmed with them as appears by the consequents they went up into the King's chambers V. 42. Holy promise That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned to a verb intransitive signifies with is acknowledged by Lexicographers and here such a verb is understood after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of his holiness which he spake or had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Abraham so the Chaldee understood it and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with i. e. which he had with or to Abraham and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he had or which was made to Abraham The Hundred and Sixth PSALM Praise ye the Lord. The hundred and sixth Psalm the last of the fourth partition intitled Hallelujah is chiefly spent in confessing the sins and provocations of the Children of Israel but begun and concluded with the praising and magnifying of God's mercies and by the beginning and two last verses of it set down 1 Chron. 16.34 35 36. appears to be one of those Psalms which David delivered into the hand of Asaph and his Brethren v. 7. to record and thank and praise the Lord in their continual or daily ministring before the Ark v. 4. 1. O Give thanks unto the Lord for he is gâ—od for his mercy endureth for ever Paraphrase 1. Let us all joyn in proclaiming the abundant goodness and continued mercies of God which from time to time he hath vouchsafed and will never fail to reach out unto us 2. Who can utter the mighty acts of the Lord who can shew forth all his praise Paraphrase 2. His miraculous works of power and grace are far beyond our describing or expressing 3. Blessed are they that keep judgment and he that doth righteousness at all times Paraphrase 3. O 't is a blessed thing to be always engaged and exercised in the service of so gracious a master and by the continual practice of all duties of justice and mercy to be qualified for those mercies and protections which he never fails to make good to those which are thus fitted to expect or receive them 4. Remember me O Lord with the favour which thou bearest unto thy people O visit me with thy salvation Paraphrase 4. O blessed Lord of thy great abundant goodness to all thy faithfull servants be thou pleased to look favourably upon me though
16.13 Num. 11.31 as thick as dust Psal 78.27 But then when they had gathered great plenty of these at least ten homers to a man just as they were ready to eat them the wrath of God came out against them and punished their murmuring with a terrible plague And so this as all other inordinate desires cost them full dear and brought them not any the least benefit 16. They envied Moses also in the camp and Aaron the saint of the Lord. 17. The earth opened and swallowed up Dathan and covered the company of Abiram 18. And a fire was kindled in their company the flame burnt up the wicked Paraphrase 16 17 18. After this they brake out in a mutiny against Moses and Aaron Num. 16. not allowing them to have any commission of preeminence or authority more than any other of the people had every one pretending to be holy and upon that account free from subjection to any other But for the repressing and refuting of this vain plea and vindicating the authority of those that God had set over them both in the Church and State two terrible essays of God's wrath were here shewed the opening of the earth and swallowing up all that belonged to Dathan and Abiram v. 32. and a fire from heaven coming down upon them that presumed without mission from God to offer incense to assume the Priest's office v. 35. And when both these did but make the people murmur the more at Moses and Aaron v. 41. God avenged this yet more severely with a plague that swept away fourteen thousand and seven hundred of them 19. They made a calf in Horeb and worshipped the molten image 20. Thus they changed their glory into the similitude of an oxe that eateth grass Paraphrase 19 20. After this when God was delivering the Law to Moses on Mount Sinai and therein made a strict prohibition of making them any graven image or similitude of any creature in the world in order to worship God exhibiting himself to them in a thick cloud and they seeing no similitude but only hearing a voice yet while Moses was absent from them they made them a molten calf calling it their Gods and that it might go before them in God's stead and accordingly worshipt it and made a sacrifical feast unto it Exod. 32.6 and committed great abominations see note on 1 Cor. 10. c. 21. They forgat God their Saviour which had done great things in Aegypt 22. Wondrous works in the land of Ham and terrible things by the red sea Paraphrase 21 22. Such haste they made to cast off the service of that God which had so lately delivered them out of their Aegyptian slavery and in order to that shewed forth such prodigies of his power and vengeance on Pharaoh and the Aegyptians both before he dismist them and when he pursued them in their march out of the land 23. Therefore he said that he would destroy them had not Moses his chosen stood before him in the breach to turn away his wrath lest he should destroy them Paraphrase 23. Upon this provocation of theirs God communed with Moses Exod. 32.10 about destroying this whole people that thus rebelled promising to make of him a great nation But Moses most earnestly besought him v. 11. to turn from his fierce wrath v. 12. and repent of this evil against his people and God was attoned by his importunity and repented of the evil v. 14. and he destroyed them not 24. Yea they despised the pleasant land they believed not his word 25. But murmured in their tents and hearkened not unto the voice of the Lord. Paraphrase 24 25. After this when they came near their Canaan that most fruitfull possession promised them by God and when Moses had sent out spies to descry the land and they brought back word as of the great fertility of the land so of the giantly strength and stature of the men their fortifications and their eating up the inhabitants Num. 13.26 27 c. they fell into a great passion of fear ch 14.9 and sorrow v. 1. and murmured against Moses and Aaron and God himself v. 2 3. and resolved to give over the pursuit of Canaan and make them a Captain and return back to Aegypt v. 4. and so utterly to forsake the service of God 26. Therefore he lifted up his hand against them to destroy them in the wilderness 27. To overthrow their seed also among the nations and to scatter them in the lands Paraphrase 26 27. This again most justly provoked God to that degree of wrath against them that he said he would smite them with pestilence and disinherit them destroy the whole people and make of Moses a greater nation v. 12. see Ezech. 20.23 But Moses again interceding for them and urging that argument formerly used by him with success that the Aegyptians and other nations would say that God was not able to bring them into the land which he had sworn to them v. 16. he again prevail'd for their pardon v. 20. but that with this reserve which he bound with an oath v. 21 28. that all they that having seen his miracles in Aegypt had now tempted him ten times should die before they came to this good land v. 23 29. And accordingly after this the Amalekites came down and the Canaanites and smote them and discomfited them v. 45. and Arad King of Canaan fought against them and took some of them prisoners ch 21.1 to this Kimchi applies the scattering both here and in Ezekiel 28. They joyned themselves also to Baal-peor and ate the sacrifices of the dead Paraphrase 28. After this they mixed themselves with the Moabitish women Numb 25.3 and by them were seduced to their Idol-worship partaking and communicating in their sacrifices offered to the Moabitish Gods which were but dead men 29. Thus they provoked him to anger with their inventions and the plague brake in upon them Paraphrase 29. On this foul provocation of Idolatry and uncleanness God's judgments fell heavily upon them a terrible plague that swept away four and twenty thousand of them 30. Then stood up Phinees and executed judgment and so the plague was stayed Paraphrase 30. Onely in the very point of time Phinees the son of Eleazer did an act of special zeal took a jâ—velin and killed an Israelitish man and Midianitish woman in the very act of their uncleanness And this zeal of his propitiated God and so the plague ceased 31. And that was counted to him for righteousness unto all generations for evermore Paraphrase 31. And this act of his was so acceptable to God that beside the dignity of being an instrument of appeasing God's wrath toward the people God thought fit to reward it with the honour of the High-priest's office to be annexed to his family for ever if they walked not unworthy of it 32. They angred him also at the waters of strife so that it went ill with Moses for their sakes 33. Because they
down Num. 11.33 and Psal 78.30 though not in Exodus viz. that while the flesh was yet between their teeth e're it was chewed the Lord smote the people with a very great plague the judgment whereof was never the less discernible that it was an effect of their diet when even miracles admit the subserviency of usual means whereupon the place was called Kibroth hataavah because there they buried the people that lusted By this means they were deprived of the fruit of this their festival table even when he gave them what they lusted for The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to attenuate emaciate is used also for destroying Zeph. 2.11 when God threatens that he will emaciate i. e. destroy all the Gods And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred more generally destruction or plague and so R. Tanchum on Zeph. 11. renders it destruction The Hebrew Arabick Glossary interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defect The Jewish Arab version hath leanness into their body as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes taken for the body Accordingly for sending leanness here the Psalmist Psal 78.31 useth this plainer style of slaying the fattest of them and smiting the chosen men in Israel V. 20. Glory For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their glory which we now reade and so is followed by some copies of the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their glory and though others have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his yet from the former both the Syriack have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin gloriam suam their glory the original copies are by the Jews said to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his glory What heed 〈◊〉 to be given to the Jews herein I shall not now define but onely observe that the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being that of a thick cloud wherein God was pleased to exhibit or presentiate himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their glory may well enough have been the original word meaning by it God's presentiating himself to them that when God had spoken to them out of the midst of the fire with darkness clouds and thick darkness Deut. 4.11 and they saw no similitude onely they heard a voice v. 12. they turned this majestatick presence afforded to them i. e. their glory into the similitude of a calf the image of one of their Aegyptian Gods Thus the word may be interpreted as we now have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their glory for which the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of their Lord it being yet clear that this very thing is elsewhere in Scripture frequently styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his glory Deut. 5.24 the Lord hath shewed us his glory and his greatness and we have heard his voice out of the midst of the fire So Exod. 24.16 the glory of the Lord abode upon the mount and v. 17. the sight of the glory of the Lord was like devouring fire on the top of the mount in the sight of the children of Israel So Exod. 33.18 shew me thy glory and ch 40.34 a cloud covered the tent and the glory of the Lord this bright cloud filled the Tabernacle and Numb 14.10 the glory of the Lord Thus Rom. 1.23 in the like matter and style as here they changed the glory of the incorruptible God into an image by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory here meaning the glorious presence and exhibitions of God which he was wont to afford them which being in radient fiery clouds wherein Angels appeared God himself remaining perfectly invisible Deut. 4.15 the making and setting up any figure or image of an oxe or calf whether to signifie Apis an Aegyptian false God or the image or similitude of the true God whose voice they heard but saw no kind of similitude and the proclaiming before it These be thy God's O Israel which brought thee out of Aegypt Exod. 32.4 and these to go before them and conduct them in stead of Moses v. 1. was a great abomination and provocation That this is the meaning of God's glory see 2 Pet. 1.17 where the voice from heaven This is my beloved son is said to have come from the magnificent glory which the text tells us Mar. 9.7 came out of the cloud that overshadowed them So in those places of Exodus praemised where the glory of the Lord is certainly the thick cloud c. on the mount by which God exhibited himself called in the Targum and among the Jewish writers so frequently the majestick presence or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inhabitation of God of which see more Annot. on Matt. 3. k. and Rom. 1. f. one text there is that useth the word glory of the visible throne of God the Father in heaven Act. 7.55 he looked into heaven and saw the glory of God and Jesus standing at the right hand of God by glory meaning that visible satellitium of Angels which appearing to him in a radiant manner were an evidence of God's special presence there according to which it is that among us the raies about the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ordinarily styled a glory V. 23. The breach What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breach or rupture here signifies must be resolved by the use of both verb and noun in other places Eccl. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to break is applied to an house and opposed to the building of it and so evidently signifies the pulling down or ruinating it so the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pull it down So 2 Sam. 5.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hath broken i. e. destroyed mine enemies before me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the breaking i. e. destruction of waters which carry all away before them a sweeping destruction upon which that place was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of ruptures i. e. ruines or destructions So Exod. 19.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest he break on them i. e. destroy them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kill them saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroy the LXXII Thus is the verb frequently rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroying by the LXXII and the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruine Job 16.14 he breaketh me with breach upon breach one ruine and destruction on the heels of another So Jud. 21.15 God's making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breach in the tribes of Israel is his having destroyed one of the tribes that of Benjamin being lacking v. 3. and cut off v. 6. So Ezech. 22.30 standing as that oft signifies praying interceding with God in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rupture is explained by that which follows that I should not destroy it i. e. saving or rescuing it from destruction So 2 Sam. 6. God's smiting of Vzzah that he died v. 8. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's breaking a breach upon Vzzah and from thence the place is called Perez Vzzah the breaking of Vzzah i. e.
shout thou my soul or to the congregation of Israel shout thou ye Israelites over Philistia And then as that was there according to sense rendred by the Syriack over the Philistims 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will I shout so here the Hebrew hath it most expresly to secure us of the truth of that interpretation there in both those particulars there being as little difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will shout and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shout thou my soul as betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is acknowledged to signifie no more than over a bare preposition and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath the same letters though it be otherwise pointed The Jewish Arab Psal 60. reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Philistims shall be smitten down by me and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will smite down the Philistims as if he took the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of breaking in these places R. Solomon here takes it in the notion of shouting but in the other Psalm in a different expounding it joyn thy self to my kingdom by becoming subject to me V. 11. Wilt not thou O God This passage though in words all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou the very same with Psal 60.10 must yet be understood in somewhat a distant sense And 't is no news in sacred compositions especially those that are poetical to apply words spoken upon one subject to another to which however they were not at first designed yet they may be commodiously referred The occasion of this Psalm seems to be the taking of Rabba 2 Sam. 12.30 as the subject of Psal 60. was the atchievements of Joab mentioned in the title of it which all were praeludia and preparative to this great success the taking a fortified Metropolis and therewith the King and possessing the Crown of the conquered nation So that now all that was said Psal 60. but in vote by way of address to God in prayer for his relief and assistance is here repeated by way of just and solemn triumph and religious boasting God hath spoken v. 7. yea and hath now signally performed Who will bring me v. 10. Let them now ask that question which formerly they did ask by way of scorn but now have little reason for Wilt not thou O God who hadst cast us off It is now apparent by the event that though for a time God withheld his prospering hand went not out with our armies yet he is now graciously pleased to espouse our cause to give us this great and signal victory And herein the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy beloved v. 6. may possibly glance on the name of Solomon who by the Prophets direction was at this time styled Jedidiah 2 Sam. 12.25 the beloved of the Lord because of the Lord or because God was now graciously pleased to be propitiated to David for his sin with Bathshebah Solomon's mother and to prosper his military attempts The fifty seventh Psalm from which the former part of this Psalm was taken was composed by him in the time of his greatest exigence his flight from Saul and therefore he being now in a state quite contrary to that in his highest exaltation 't will be most reasonable to understand those words here ver 5. that were then petition and prayer Psal 57.5 and 11. in the notion of lauds and gratefull retribution Kimchi and Jarchi refer it to the days of the Messiah The Hundred and Ninth PSALM TO the chief Musician a Psalm of David Paraphrase The hundred and ninth Psalm composed on occasion whether of Absalom's rebellion and assuming the government as the Syriack takes it or of David's flight from Saul as Kimchi and Aben Ezra resolve is a direfull prediction of God's judgments that should fall upon his enemies whether Absalom and his Counsellor Achitophel or Saul and Doeg and by Act. 1.20 where v. 8. of this Psalm is said to be fulfilled in Judas it appears to have had a more eminent completion in those that opposed and consulted against and crucified Christ the Pharisees and the Rulers of the Jews who with Judas that betrayed him into their hands and was their counsellor and guide at the apprehension of him Act. 1.16 met with sad and direfull ends It was composed by David and committed to the Praefect of his Musick 1. Hold not thy peace O God of my praise Paraphrase 1. Thou O God art the onely joy and comfort and refuge of my life from thee all the good things flow that ever I received to thee all the glory and praise is due Be thou now pleased to interpose for my aid and relief 2. For the mouth of the wicked and the mouth of the deceithfull are opened against me they have spoken against me with a lying tongue Paraphrase 2. For now I have special need of it wicked men having most falsely and treacherously and cunningly infused into mens minds most slanderous reports of me 3. They compassed me about also with words of hatred and fought against me without a cause Paraphrase 3. Their slanders and false suggestions have been their special pestilent weapons against me with them they have besieged as it were and girt me close and then shot out these poisonous darts against me sharpned the swords of their tongues and with them most maliciously assaulted me 4. For my love they are my adversaries but I give my self to prayer 5. And they have rewarded me evil for good and hatred for my good will Paraphrase 4 5. I never did any act of hostility or unkindness to them but contrariwise obliged them with all acts of love and greatest charity they had no other provocation but this from me and for this they have most unhumanely returned all the effects of the bitterest malice Yet hath not this moved me to act any revenge but on the contrary I have heartily prayed to God for them besought his pardon and the averting his judgments from them and his grace for their timely reformation And all this hath produced no other effect from them but their most malignant hatred and mischievous practices in return to my greatest charity 6. Set thou a wicked man over him and let satan stand at his right hand 7. When he shall be judged let him be condemned and let his prayer become sin 8. Let his days be few and let another take his office 9. Let his children be fatherless and his wife a widom 10. Let his children be continually vagabonds and beg let them seek their bread also out of their desolate places Paraphrase 6 7 8 9 10. This will certainly bring down upon the chief actors and all the partners in this wickedness whether Achitophel and Absalom and their followers or Saul and Doeg in the first literal sense or Judas and the Jewish Sanhedrim and all that nation that opposed and crucified Christ in the prophetick sense most unavoidable sad executions judgments and
〈◊〉 〈◊〉 〈◊〉 〈◊〉 by all that have delight or pleasure in such study or meditation sought of all that desire them saith the Jewish Arab. But the word also signifies to be found Isa 65.1 I am found by them that sought me not And then this will bear an excellent sense frequently met with in other places that the secret of the Lord is with them that fear him his way is plain unto the righteous so Abu Walid they are evident or plain to all that delight in them or love them though the wicked shall fall therein and the like The next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are capable also of another rendring in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccl. 3.1 where we render it purpose and Eccl. 5.7 where we render it matter and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thing in both places And by analogy with those the phrase may here signifie in all their parts designs or purposes or in all their several concernments V. 4. Made his wonderfull works to be remembred The most proper rendring of this verse will be pitcht on by observing the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a memorial any thing by which a man may be remembred any name or title attributed to any for any notable action or excellency So the LXXII Exod. 17.14 render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name and Hos 12.5 The Lord God of hosts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is his memorial that sure is the Lord is his name And accordingly the Mazorites call God's name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memorial Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made a memorial is no more than he hath made him a name either by common way of speaking he hath left remembrances of himself which will continue as Gen. 11.4 Let us make us a name and 2 Sam. 7.9 I have made thee a great name and v. 23. of God himself that he went to make him a name and to doe for you great things very agreeable to the style here he hath made a memorial or name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his wondrous works and so the Chaldee understand it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made him a good memorial Kimchi reads it a memorial of his wonders in Aegypt in giving us the Sabbath Passeover and other feasts accordingly Aben Ezra renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. the spoil of the Aegyptians according to the promise of God Gen. 15.13 But it may be also interpreted more minutely and critically he hath made him a title a name by which he expects to be called viz. this which here follows as the breviate of that by which he was pleased to proclaim himself Exod. 34.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord mercifull and gracious not making this a distinct sentence from the former but affixing it as that name which he hath made himself by his works V. 7. Commandments are sure From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies true and sure and faithfull is the Epithet of God's Commandments here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How it is to be rendred will be best guest by considering the context and the peculiar importance of the Commandments here The former verse speaks of the heathen nations the Canaanites c. who were by God's appointment rooted out of their land and the Israelites planted in their stead In this saith the Psalmist there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidelity and judgment fidelity in performing the promise made to Abraham many years before and just vengeance on those nations for their sins the measure of which they had now filled up And as the ground of both these 't is here added that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all his commandments The word which we render commandments comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to visit either for good or evil which signifies also to command or give order So of Cyrus Ezr. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath charged me and 2 Chron. 36.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hath charged me the same Cyrus to build him an house at Jerusalem In this sense of the word it may here be fitly used for God's appointments and commands to the children of Israel to root out the Canaanites and to take possession of their land not understanding it of the Commandments or Law of God written in their hearts against which these nations had so unnaturally offended So when Joshua Jos 8.29 commanded to cut down the carcasse of the King of Ai c. the Chaldee render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and frequently in the like sense And then of these commands of God these appointments of his for the good of the one sort and the punishment of the other the LXXII fitly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commands or expresses given by him the Psalmist saith they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sure firm faithfull i. e. are most certainly performed whensoever he gives order for the destroying of a nation it shall certainly be performed unless by their speedy repentance they avert it Jer. 18.8 and so for his command of building and planting v. 9. And this in both parts is the probablest meaning of the place as will be guest by the insuing verse They stand fast for ever and ever V. 10. Beginning of wisedom The word beginning is of uncertain sense It may signifie the first in time onely and so the rudiments first foundation or ground-work and so though the most necessary yet the most imperfect part of the work And if it should thus be understood here and in other places the sense would be no more but this that there were no true wisedom which had not its foundation in piety and fear of God But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 head signifies the first in dignity as well as in order or time and is frequently used for the chief or principle of any kind So Deut. 18.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head the prime the principal i. e. the best of thy corn and wine and oile and of the fleece of thy sheep So Amos 6.6 that anoint themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the chief of ointments the best and most precious and 1 Sam. 15.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first of that which was devoted is interpreted v. 9. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goodness and all the good as that is opposed to the base and vile in that verse So Numb 24. Amalek was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first i. e. chief of the nations And thus it is to be understood here that the fear of the Lord which signifies all piety is the principal or chief of wisedom as sapientia prima in Horace is the principal or most excellent wisedom according to that of Job chap. 28.28 Vnto man he said Behold the fear of the Lord
applied because as the Jewish Doctors tell us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Levites repeat not the song of the oblation but onely over the drink-offering Yet there was also the more private in their families the cup of thanksgiving or commemoration of any deliverance received This the master of the family was wont to begin and was followed by all his guests S. Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of blessing that which was drank as a symbol of thanksgiving and blessing and had forms of commemoration and praise joyned with it and so by the Fathers Justin Martyr c. used of the Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wine that hath thanksgiving said over it The use of it was either daily after each meal or more solemn at a festival In the daily use of it they had this form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed be our God the Lord of the world who hath created the fruit of the vine But on festival days there was joyned with it an hymn proper for the day as upon the Passeover for the deliverance out of Aegypt as we see Matt. 26.30 where the Paschal commemoration or postcoenium advanced by Christ into the Sacrament of his bloud was concluded after the Jewish custom with an hymn And so here with the cup of salvation is joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calling upon the name of the Lord. And both the more private and the solemn performance of this with all the magnificent rites of solemnity belonging to it is called the paying of vows to the Lord that thanksgiving and acknowledgment which men in distress may be supposed to promise upon condition of deliverance or if they promise not are however bound to perform as a due return or payment for their deliverance V. 15. Precious The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place for rare or precious must be so taken as not to signifie that which is spoken of to be desirable to or in the presence of the Lord for it is the life not the death of his servants that is precious in that sense to God the preserver of their lives But for their death to be precious is in effect no more than that it is so considered rated at so high a price by God as that he will not easily grant it to any one that most desires it of him Absalom here hostilely pursued David and desired his death he would have been highly gratified with it taken it for the greatest boon that could have befallen him but God would not thus gratifie him nor will he grant this desire easily to the enemies of godly men especially of those that commit themselves to his keeping as David here did and therefore is called God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note b. on Psal 86. for to such his most signal preservations do belong peculiarly The Jewish Arab here reads Precious with the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting to death his saints or giving up to death The Hundred and Seventeenth PSALM The hundred and seventeenth is a solemn acknowledgment of God's mercy and fidelity and an exhortation to all the world to praise him for it 1. O Praise the Lord all ye nations praise him all ye people 2. For his mercifull kindness is great toward us and the truth of the Lord endureth for ever Praise ye the Lord. Paraphrase 1 2. All the heathen nations of the world and all the people dispersed over the face of the earth have a singular obligation as well as the children of Israel Abraham's seed according to the flesh to praise and magnifie the name of God see Rom. 15.11 and that especially for his great and transcendent mercy toward them in the work of their redemption and the promulgation of his Gospel to them wherein his promise of mercy to Abraham and his seed for ever i. e. to his true spiritual posterity to the sons and heirs of his Faith unto the end of the world shall be most exactly performed and therein his fidelity as well as mercy manifested Annotations on Psal CXVII V. 1. Nations That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations here and in the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all people signifie in the greatest latitude all the nations and people of the Gentile world even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole world Mar. 16.15 appears both by Matt. 28.19 where parallel to those phrases in S. Mark is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations here but especially by Rom. 15. where for a proof of God's purpose that the Gentiles should be received into the Church and joyn with the believing Jews in one consort of Christian love and faith and praise God together in the same congregation the proof is brought as from several other texts so from these words in this Psalm And this not onely by express citing v. 11. And again Praise the Lord all ye nations and laud him all ye people but also in the front of the testimonies by the phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the truth of God v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the mercy or pity of God v. 9. both which are here mentioned v. 2. For thus the discourse there lies Christ was a minister of the circumcision i. e. was by God appointed an instrument of the Jews greatest good preaching the Gospel first to them calling them to repentance c. and this for the truth of God i. e. to make good God's fidelity or performance of covenant to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confirm the promises made to the fathers i. e. to Abraham c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the Gentiles for his mercy might glorifie God where though this preaching the Gospel to the Gentiles was a work of mercy not so much as promised to or lookt for by them and so there is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pity compassion toward them yet is this an effect of that ministery of Christ which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the truth of God i. e. a completion of that promise made to Abraham that he should be the father of many nations which had never its perfect completion till the Gentiles came and sat down with Abraham became sons of this faith of Abraham in this kingdom of heaven the Church of Christ And exactly to this sense the second verse of this Psalm is to be understood as the reason why all the Gentile world is to praise and magnifie the name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. because the mercy of God is strong upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was confirmed say the LXXII and Latin and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grew strong was in full force upon us i. e. all that mercy which is promised to Abraham for his spiritual as well as carnal seed is fully made
good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon us in which respect those words Rom. 15.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confirm the promises of the fathers may reasonably be thought to refer to these words in this Psalm the making good of God's mercy to us being as in words so in sense parallel to confirming the promises to the Fathers and the truth of the Lord endureth for ever i. e. God's fidelity which consists in an exact performance of his promise endureth to the end of the world because though the Jews for their unbelief were cut off yet the Gentiles the seed of Abraham's faith were grafted in and so God's promise of making him a father of many nations fully performed in the vocation of the Gentiles at the time of the Jews obduration and apostasie Thus much is manifest yet perhaps it may be farther observable that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong here attributed to the mercy of God is the known title of the Messias Isa 9.6 For though the late Jews have endeavoured to interpret that place of Hezekiah whom they there style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord of eight names Talmud tract Sanhedr c. Chelek yet the Targum and others have resolved it to belong to the Messiah and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be two of his names And so indeed the mystery of our Redemption is to be looked on as an eminent exertion of the power of God Act. 2.33 the Incarnation is shewing strength with God's arm Luk. 1.51 and the Angel that brings the news of it and as the Jews tell us hath his name correspondent to the imployment he manages is Gabriel from this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong And so above all the power was remarkable in his Resurrection which was wrought by God's right hand Act. 2.33 and v. 31. to this add that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows is taken notice of to be another of the names of the Messiah and the Midrasch Tehillim observes that that word comprehends all the letters in the Alphabet × the first מ the middlemost and ת the last as Rev. 1.8 he is called Alpha and Omega the first and the last the beginning and the end The Hundred and Eighteenth PSALM The hundred and eighteenth Psalm seems to be a gratulatory hymn to David upon his full and most undisturbed possession of the Kingdom after the Ark was brought to Jerusalem as may be conjectured from ver 19 20 26 27. and was probably appointed to be sung at the Feast of Tabernacles v. 15. some parts of it in the person of the people and others by way of alternation in the person of the King himself the most joyfull solemnity in the whole year as about which time the armies returned home from the field and Hosanna v. 25. the acclamation then used of course though no extraordinary accident had happened It is applied both by our Saviour Matt. 21.42 and by S. Peter 1 Pet. 2.4 to Christ the Son of David as by his ascension he was installed to be the King and so the head corner stone of the Church and it is therefore made up of lauds and praises to God for all his mercies 1. O Give thanks unto the Lord for he is good because his mercy endureth for ever 2. Let Israel now confess that his mercy endureth for ever 3. Let the house of Aaron now say that his mercy endureth for ever 4. Let them now that fear the Lord say that his mercy endureth for ever Paraphrase 1 2 3 4. It is now a fit season for all people and Priests especially for all truly pious men the most concerned and interessed persons to laud and magnifie the great goodness and constant mercies of God toward us let all therefore joyn uniformly in the performance of it 5. I called unto the Lord in distress the Lord answered me and set me in a large place Paraphrase 5. When I was brought into great distress may David now say I addrest my prayers to God for deliverance and he presently sent me a most seasonable relief 6. The Lord is on my side I will not fear what man can doe unto me Paraphrase 6. And having God to take my part I have no reason to apprehend the power or malice of man whatsoever it is 7. The Lord taketh my part with them that help me therefore shall I see my desire upon them that hate me Paraphrase 7. As long as he is on my side to support and assist me I shall not fear to meet an whole host of enemies 8. It is better to trust in the Lord than to put any confidence in man 9. It is better to trust in the Lord than to put any confidence in Princes Paraphrase 8 9. He that reposeth his whole trust in God hath thereby a far better security than all the Princes or men in the world can yield him 10. All nations compassed me about but in the name of the Lord will I destroy them 11. They compassed me about yea they compassed me about but in the name of the Lord I will destroy them Paraphrase 10 11. Let all the men and nations in the world begirt me never so close and leave me no way in humane sight for mine escape and relief yet I have my confidence in God and being thus fortified with ammunition and auxiliaries from heaven I shall make no doubt to repell and destroy them all 12. They compassed me about like bees they are quenched as the fire of thorns for in the name of the Lord I will destroy them Paraphrase 12. Let them swarm about me as thick as bees seise on me with the same violence that the fire doth upon chaff or thorns which it presently sets a flaming and consumes yet being thus armed as I am with a full trust and reliance on the omnipotent power of God I shall escape their fury and cut them off in stead of being destroyed by them 13. Thou hast thrust fore at me that I might fall but the Lord helped me Paraphrase 13. Mine enemies violence was so great that I had no power to resist it but was just ready to fall and sink under it and just then when my distress was greatest God interposed for my relief 14. The Lord is my strength and my song and is become my salvation Paraphrase 14. On him have I always depended as my onely support him have I always acknowledged and praised and exprest my confidence in him and accordingly now in time of my want he hath rescued me and set me in perfect safety 15. The voice of rejoycing and salvation is in the tabernacles of the righteous the right hand of the Lord doeth valiantly 16. The right hand of the Lord is exalted the right hand of the Lord doeth valiantly Paraphrase 15 16. And thus it is with all that adhere stedfastly to their obedience to and trust in God their whole
confess and extoll thy acts of providence and divine dispensation wherein thou hast most graciously exhibited thy self to us and from time to time continued to oblige us and so wilt continue for ever Annotations on Psal CXVIII V. 12. Quenched 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be extinguisht or go out is regularly interpreted quenched is yet by the ancient interpreters far otherwise rendred The Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 burning and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were on fire the Arabick inflamed and the Latin exarserunt they burnt or flamed which makes it probable that as many other words in the Hebrew language are used in contrary senses see Mr. Pocock in his Miscellany notes cap. 2. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies in other places passively to be consumed or extinguisht may signifie here as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to flame or in an active sense as in Arabick 'tis used violently to break in or set upon as in war or contention when men violently rush one on another So R. Solomon on the place notes the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sudden leaping used therefore of fire and water for their sudden leaping out of their place and then applied to fire it will be flaming And thus it best agrees with that which follows as fire among the thorns for 't is certain that flames violently and thus it best connects with the antecedents the other example of their coming about him like bees with which 't is joyned without any note of disjuction This I say because all the ancient interpreters except the Syriack agree in this rendring and the Syriack reteining the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be interpreted to the same sense that shall appear to belong to the Hebrew and by the addition of the copulative and doth rather incline to this sense They came about me like bees and they If this be not it then the meaning of those interpreters must be supposed to be that as the fire among thorns is soon extinguisht by the consumption of the thorns so for the time that it burns it flames extremely and so the similitude of his enemies is supposed to hold in the burning as well as the extinction and so 't is observed of the bees that they dye or lose all vigor when they sting animasque in vulnere ponunt and then still this divolves to the same effect or purpose But for the notation of the word it self that 't is here used in the sense of flaming and not being extinguished one farther argument may be drawn from the whole contexture specially from the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of the Lord and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows both thrice repeated in the same manner v. 10 11 12. thus All nations compassed me about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore so saith the Chaldee and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifies I will destroy them That the words are to be rendred by supply of an ellipsis from v. 9. I will trust in the name of the Lord rather than by reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in construction before in the name of the Lord and so rendring it for in the former and but in this verse we are taught by the Chaldee who thus render that verse All people compassed me about I trusted in the name of the word of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore I shall cut them off And so again v. 11. They compassed me about they compassed me about In the name of the word of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I trusted therefore I shall cut them off And then in all reason so it must be here v. 12. In the name of the Lord I trusted therefore I shall destroy them And if so it be then the former part of the verse if it go on in the same scheme with the former two verses must most probably set down the enemies besieging and assaults onely leaving their destruction to the last words of the verse as in the two former it was and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie they were inflamed or burnt as the fire among the thorns or else it will not belong to that sense The other rendring is prest with diverse but especially with this inconvenience that after he hath said they are quenched or extinct he is supposed to add that he will destroy them which cannot in propriety belong to those that are extinct i. e. destroyed already And whereas our English endeavours to help that by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in this verse whereas it was rendred but v. 10. and 11. first there is no appearance of reason for that change but to answer this objection to facilitate this rendring of which the principal doubt is and secondly it doth not perform what it pretends to for it cannot be any reason so for notes of their being extinct already that he will or hath confidence that he shall destroy them If therefore the notion of quenching be still reteined it must be by taking the praeter tense in signification of the future thus they compassed me like bees they shall be extinct So the Jewish Arab takes it If or though they compass c. certainly they shall be extinguished making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a particle of asseveration as Abu Walid notes V. 13. That I might fall The full importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best exprest gerundially ad cadendum to falling not onely to express their desire who thus prest and thrust at him that he might fall for that is supposed in the violence of their impulsion exprest by repetition of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast by thrusting thrust me but to signifie the event or success of it that I was falling or ready to fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII in the infinitive mood gerundially and so the Chaldee and the Syriack and so the Jewish Arab It is a long while that thou hast driven or thrust me to falling And this expresses the greatness and seasonableness of the deliverance that when he was falling God helped him V. 16. Is exalted For the passive notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Chaldee follows reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exalted the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath exalted me and so the Syriack and Latin and Arabick either from the active notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exaltavit elevavit wherein we have it v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will exalt thee from which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the participle and so literally signifies exalting or else expressing the sense by a short paraphrase God's right hand being therefore said to be exalted as also to doe valiantly because it had exalted him and given him victory over his enemy V. 22. The stone
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
find no such custom in the Law and therefore sure the words are to be interpreted by supposing an ellipsis in them which is to be supplied as the Chaldee hath done bind it with bands till ye have sacrificed it and poured the blood thereof upon the horns of the altar But from the ambiguity of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used frequently for a feast the LXXII have far departed from this sense and reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appoint the feast in condensis the vulgar render it in the thick boughs and so Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hide or cover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he And so the LXXII here may have used it for the booths or tabernacles of which the Jews had a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or feast yearly However though I suppose them to have receded from the true meaning of the words already shewod yet they seem to have had a meaning very commodious to the Hosanna foregoing v. 25. For as there was use of those acclamations at the feast of tabernacles in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to them were adjoyned branches of trees c. as we see in the Gospel where they cut down branches from the trees and strawed them in the way and cried Hosannah And so Neh. 8.15 Go forth and fetch Olive branches and Pine branches and Palm branches and branches of thick trees the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word which is here used for a band or cord and is there rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thick wood as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps it were better rendred wood of bands i. e. bundles of wood for so Elias Levita tells us in his Thisbi that to bind up Hosannahs was to bind up bundles of willow boughs which were most used in the feast of tabernacles And so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they probably meant the feast of tabernacles celebrated with willow boughs with which they strawed and adorned the court of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to the horns of the altar The Syriack here reade Bind with chains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Latin renders it solennitates solemnities but this sure proportionable to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the sacrifices used at those solemnities as when eating the feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. 30.22 a word of the same origination must needs signifie the sacrifices of the feast The Hundred and Nineteenth PSALM The hundred and nineteenth is wholly spent in consideration of the divine Law the excellency the necessity the advantages of it descanting on the several appellations of it with frequent reflexions on our selves by way of exhortation to a pious life and constant adherence to God in times of distress It is in the Hebrew Alphabetical the eight first verses beginning with the first letter and therefore intitled Aleph the next eight with the second and so called Beth and so throughout every of the two and twenty Hebrew letters and styled by the Masora the great Alphabet ALEPH. 1. BLessed are the undefiled in the way who walk in the law of the Lord. 2. Blessed are they that keep his testimonies and that seek him with the whole heart 3. They also doe no iniquity they walk in his ways Paraphrase 1 2 3. The true and onely felicity which is attainable in this life and the forerunner withal to eternal happiness consists in a blameless pious life a strict and carefull inquiry after and diligent observation of the divine Law a loving and seeking and serving God sincerely and not admitting any one known sin in the whole course of our lives but constantly and continually practising his commands 4. Thou hast commanded us to keep thy precepts diligently 5. O that my ways were directed to keep thy statutes Paraphrase 4 5. I know it is the will and command of God that I should with all diligence and watchfulness and earnest endeavour observe and give heed unto his Law Blessed Lord give me that grace to guide and set right the whole course of my life that I may never fail in that vigilance 6. Then shall I not be ashamed when I have respect unto all thy commandments Paraphrase 6. Then shall I have confidence both toward God and man and mine own soul when I can pronounce of my self that my obedience is impartial and uniform and universal no secret sin reserved for my favour no least commandment knowingly or willingly neglected by me 7. I will praise thee with uprightness of heart when I shall have learnt thy righteous judgments Paraphrase 7. As long as I live in any sin indulgently I cannot think my self qualified for any pious performance either of prayer or praise But when I have diligently studied and practised those precepts of thine in obedience to which all righteousness consists then may I with full peace of mind with a clear confidence present my sacrifice before thee and not be guilty of any hypocrisie in doing it 8. I will keep thy statutes O forsake me not utterly Paraphrase 8. My present resolution is to keep close to the commands of God and then I have confidence that he will not so far withdraw his grace from me but that I shall be able to persevere If I sin wilfully I cannot then promise my self the grace to return again but if I make use of the grace already afforded me and by strength thereof stand firm from any such wilfull fall as I pray so I hope and trust and am confident that God will never first forsake me in any such degree as shall be destructive or hurtfull to me BETH 9. Wherewithall shall a young man cleanse his way by taking heed thereto according to thy word Paraphrase 9. Blessed Lord I humbly beg of thee that grace which may be an effectual instrument in thy hand to purge and cleanse my polluted heart and actions in such a degree that I may be competently inabled for the future to observe and obey thy commands 10. With my whole heart have I sought thee O let me not wander from thy commandments Paraphrase 10. My heart is sincerely and intirely bent to serve thee diligently to learn my duty and to perform it O give me that grace that may sufficiently assist me and withhold those temptations that may be able to seduce me out of my course of obedience 11. Thy word have I hid in my heart that I might not sin against thee Paraphrase 11. Thy terrors and promises and commandments have I treasured up in the depth of my soul as I would do that which I am to value most preciously and to guard most carefully that so whatsoever the temptation be I may have within my own breast sufficient to oppose against it to the bare suggestions of sin the consideration of thy commands to the contrary to the tenders of pleasures or
profits c. thy promises made to obedience infinitely above the proportion of those advantages and to the additions of threats thy terrors and denunciations against sin as much above the sise of all those dangers that the devil or world or mine own flesh or phansie can suggest unto me 12. Blessed art thou O Lord teach me thy statutes Paraphrase 12. O Lord I praise and glorifie thy name for all thy mercies and that I may do it so as may be accepted by thee Lord give me thy grace both to know and obey thy commandments which is the most noble way of glorifying thee living worthy of so divine a master 13. With my lips have I declared all the judgments of thy mouth Paraphrase 13. I have made it one of my special exercises to express to others the venerable opinion I have of thy laws and that of all and every of them 14. I have rejoyced in the way of thy testimonies as much as in all riches Paraphrase 14. The joy that I have in performing obedience to them is so great so much exceeding the delight that any worldly man takes in the greatest plenty that I cannot but express the transportation 15. I will meditate in thy precepts and have respect unto thy ways 16. I will delight my self in thy statutes I will not forget thy word Paraphrase 15 16. And therefore if I had nothing to consider but these present joys which result from the service of God I were most unwise if I should change this study this exercise this felicity for any other if I should ever forget or forsake the comforts of a pious life GIMEL 17. Deal bountifully with thy servant that I may live and keep thy word Paraphrase 17. O Lord I am constantly resolved to obey and adhere to thy known will all the days of my life O make me those gracious returns which thou hast promised to all such 18. Open thou mine eyes that I may behold wondrous things out of thy law Paraphrase 18. And what are those The inlightening and removing all degrees of darkness remaining on my heart quickening and enlivening my faculties giving me a vital taste and relish of the delights of that obedience which is performed to thy precepts which when I have I shall then truly discern those admirable Divine excellencies of thy Law those pleasures resulting from the practice of it which are not to be found any where else and consequently learn to love and adore the Author of it be ravish't and transported with the thought of thee that hast dealt thus wonderfully with thy servants given them a rule of life and promised them eternal felicities as their reward for their being content to be â—uled by it when if we might have been our own choosers we could not have pitcht on any thing so advantageous and pleasurable to our selves at the present as this obedience to thy laws will be certainly found to be by any that will experiment it 19. I am a stranger in the earth hide not thy commandments from me Paraphrase 19. For mine own part I may truly say though I am possest of a great sovereignty am by thy providence placed in a most prosperous condition upon earth yet in all this secular greatness and plenty I enjoy no more than a meer stranger or lodger that hath supply for his present necessities but nothing more The one true comfort of which I am capable is that of obedience to thy precepts O let me never be deprived of this advantage and comfort without which a Kingdom is not able to make me tolerably happy 20. My soul breaketh for the longing that it hath unto thy judgments at all times Paraphrase 20. My desires are vehement languishing and continual toward thee and thy judgments I desire to be always imployed and exercised in them and when I am not my soul is wholly taken up with a love and desire of them 21. Thou hast rebuked the proud that are cursed which do err from thy commandments Paraphrase 21. All disobedient obstinate persons which stand out against these laws of thine are sure to be punisht by thee and eternally accursed and rejected from thee And indeed their very present course of irrational sottish pride and obstinacy is a very competent curse unto it self robs them of all the comforts of a pious life and ingulphs them in many sad miseries in this life sufficient to denominate them accursed if there were no arrear of torments and woes in another life 22. Remove from me reproach and contempt for I have kept thy testimonies Paraphrase 22. But I have carefully observed and practised thy precepts Lord do thou preserve me from all the rebukes or punishments that the malice of men can design against me 23. Princes also did sit and speak against me but thy servant did meditate in thy statutes 24. Thy testimonies also are my delight and my counsellers Paraphrase 23 24. And this I am confident thou wilt do and in that confidence I shall not seek out for any other security Whatsoever conspiracies are laid against me by the greatest Potentates whatsoever reproaches from my heathen neighbours depending on their own strength and deriding my trust in God they shall not take me off from this one constant exercise the study and practice of thy law to these shall I resort as for all the comforts of my life the joy and delight of my soul so for advise and counsel also in time of difficulty and danger and from thence take my directions how to prevent or avert them DALETH 25. My soul cleaveth unto the dust quicken thou me according to thy word Paraphrase 25. Whensoever I am cast down in a sight either of my unworthiness or my sins 't is then a season for God to interpose his hand for my comfort and relief This he hath promised to doe for all that are truly humbled and I doubt not he will in his good time perform it for me 26. I have declared my ways and thou heardest me teach me thy statutes Paraphrase 26. As soon as I make my confession to him and with a sincerely contrite heart petition his pardon he is graciously pleased to hear my prayer and to be reconciled with me and then I may seasonably beg and hope for his grace to support me for my future life that I may no more fall off and provoke him 27. Make me to understand the way of thy precepts so shall I talk of thy wondrous works Paraphrase 27. Then I may pray for an understanding heart an experimental knowledge of his easie and gracious yoke which when I have obtained I shall be for ever most delightfully exercised in the meditation and discovery of thy most admirable dispensations towards us especially of that transcendent goodness of thine in pardoning of sins giving us such admirable precepts assisting us to the performance of them accepting our imperfect obedience and then crowning
us for ever for it 28. My soul melteth away for heaviness strengthen thou me according to thy word Paraphrase 28. My sorrow and vehement contrition exprest by the tears of my very soul qualifies me for that comfort and raising up which thou hast promised to all truly humbled sinners 29. Remove from me the way of lying and grant me thy law graciously Paraphrase 29. And then I may be a meet suiter for thy grace to mortifie every wicked desire in me every false apostatizing or hypocritical affection and to inliven me to a pious vertuous life exactly regulated by thy will and word the richest donative that can be bestowed upon me 30. I have chosen the way of truth thy judgments have I laid before me Paraphrase 30. This of obedience and fidelity and sincere adherence to thee is to me far more eligible and desirable than the contrary v. 29. I have therefore proposed to my self thy Law as the rule of my life and stedfastly resolved to direct all my actions by it 31. I have stuck unto thy testimonies O Lord put me not to shame Paraphrase 31. And having done so if I adhere and constantly cleave unto them persevere as I have resolved I am sure I shall never be disappointed of my expectations I shall never miss of the comforts of this life or the joys of a better 32. I will run the way of thy commandments when thou shalt inlarge my heart Paraphrase 32. This is matter of infinite delight and pleasure to me and a special act of thy gracious dealing with us men to bind up our present joys in our practice of vertue to make us at once pious and happy This shall certainly ingage me to all the speed and diligence of a most alacrious obedience HE. 33. Teach me O Lord the way of thy statutes and I shall keep it unto the end Paraphrase 33. O blessed Lord God let thy holy spirit direct and guide me in performing an acceptable obedience to thee and I shall by all laws of justice and gratitude be ingaged to continue the course with all possible care and diligence 34. Give me understanding and I shall keep thy Law yea I shall observe it with my whole heart Paraphrase 34. Be thou pleased to illuminate my mind to remove from me that darkness of spirit that my corruptions and sins have brought upon me and give me that practical pliableness and docileness and humility that may be assistant to the work by the continuance of thy grace to work in me to doe as well as to will to perform a most carefull watchfull diligent and withall a most impartial uniform obedience to thee 35. Make me to go in the path of thy commandments for therein is my delight Paraphrase 35. Lord let me never fail of thy direction and guidance in all the obedience which by thy grace I shall indeavour to perform to thee There is nothing so pleasurable to me as to be thus exercised and imployed O do thou conduct and assist and direct me in it 36. Incline mine heart unto thy testimonies and not to covetousness Paraphrase 36. It is much more desirable to me to be imployed in thy laws than in any matter of the greatest secular advantage O let thy grace so prevent and bend my heart that this pleasure may still possess me and never give place to any secular pursuance or carnality 37. Turn away mine eyes from beholding vanity and quicken thou me in thy way Paraphrase 37. Lord grant me a strict guard over mine eyes those inlets of many sins withdraw me from all delight or complacency in wealth or worldly grandeur on which the lust of the eye is wont to be placed in frail false deceitfull beauty which is apt to accend foul flames within the breast in any other vain transporting object and on the contrary inliven and inflame in me all pious and vertuous designs and pursuits 38. Stablish thy word unto thy servant who is devoted to thy fear Paraphrase 38. There are in thy word the revelation of thy will to us the greatest arguments imaginable to ingage us to fear and reverence of and uniform obedience to thee promises of the divinest and terrors of the most formidable sort To this are the oracles of God all designed to bring us to the practice of true piety O grant me that grace that I may never permit these to depart out of my mind but make use of them constantly to this end to which thou hast designed them persevere firmly in thy obedience 39. Turn away my reproach which I fear for thy judgments are good Paraphrase 39. O what a shame and reproach would it be to me who acknowledge thy yoke to be so easie and pleasurable the obedience to thy commands so sweet and desirable ever to fall off from it into any unprofitable work of darkness This the sight of my own frailty bids me to fear beyond all things and to be for ever jealous of my self in this behalf O let thy word and thy grace give me that stability v. 38. and constancy that I never thus shamefully miscarry 40. Behold I have longed after thy precepts quicken me in thy righteousness Paraphrase 40. All that I can say of my self is that I have an ardent desire to obey thee O let thy grace which in mercy thou wilt not fail to give to all such that in humility address to thee excite and inliven me from time to time in all works of obedience to thee that so I may daily improve in all righteousness VAV. 41. Let thy mercies come unto me O Lord even thy salvation according to thy word Paraphrase 41. Lord be thou graciously pleased to compassionate me to espouse my cause to rescue me out of mine enemies hands according to the promise thou hast made unto me 42. So shall I have wherewith to answer him that reproacheth me for I trust in thy word Paraphrase 42. And then I shall be able to make a solid reply to all my despitefull enemies which are ready to insult over me in any distress and upbraid my trust and reliance on thee 43. And take not the word of truth utterly out of my mouth for I have hoped in thy judgments Paraphrase 43. It is thy promise of eternal immutable truth that thou wilt never forsake them that trust in thee and adhere to thee O let me never be forsaken by thee in any such eminent degree that I may doubt of applying this promise to my self and assuming on the strength thereof this assurance that thou wilt infallibly rescue me 44. So shall I keep thy Law continually for ever and ever Paraphrase 44. This shall ingage and oblige the constancy of my obedience to thee from this time to the end of my life 45. And I will walk at liberty for I seek thy precepts Paraphrase 45. And being delivered by thee I will most chearfully and alacriously set to the ways
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
85. The proud have digged pits for me which are not after thy Law Paraphrase 85. Wicked malicious men have dealt most treacherously and injuriously with me 86. All thy commandments are faithfull they persecute me wrongfully help thou me Paraphrase 86. Thou obligest us to observe all justice charity and fidelity one toward another and their practices toward me are quite contrary most unjust treacherous and uncharitable This ingageth thee to own and protect me and thereby to evidence thy fidelity not onely in thy promises but in thy commands For as thy fidelity in thy promises is then demonstrated when those that depend on them are not frustrated in their expectations so doth thy fidelity in thy commandments consist in this that no man really miscarries that adheres and performs constant obedience to them though thou permit wicked men to prosper in their oppressions for a while yet in thy good time thou appearest for the repressing the wicked and vindicating the cause of the oppressed O let me have my part in this at this time 87. They had almost consumed me upon earth but I forsook not thy precepts Paraphrase 87. They were very near destroying me my danger was very great and imminent Yet blessed be the power of thy supporting grace I have not been tempted to forsake my adherence to thee or to doubt of thy seasonable reliefs 88. Quicken me after thy loving kindness so shall I keep the testimonies of thy mouth Paraphrase 88. Be thou now pleased to bestow them on me to make good thy wonted constant bounty and compassion toward me and thereby to cherish and inliven me and by incouraging to ingage the perseverance of my obedience to thee LAMED 89. For ever O Lord thy word is settled in heaven Paraphrase 89. Blessed Lord thou art the one eternal everlasting God and thy word is of eternal truth 90. Thy faithfulness is unto all generations thou hast established the earth and it abideth 91. They continue this day according to thine ordinance for all are thy servants Paraphrase 90 91. All thy promises have their constant completion thou doest whatsoever thou pleasest and never failest in whatsoever thou promisest This thy promise and fidelity reacheth to the whole world this lower part of it here on earth that as well as the heavens was created by thee settled in a course which it keeps with the same constancy that the heavens observe in their motion thine appointment gives law to all and there is not the least thing done among us without thy praescience providence and wise disposals to which all things in the world are subjected 92. Unless thy law had been my delight I should then have perished in my affliction Paraphrase 92. This thy constant fidelity in performing all thou promisest in supporting thy faithfull servants and never permitting them to be tempted above what they are able to bear and at length giving them a passage out of their pressures hath been matter of most pleasant meditation to me and supported me miraculously in my affliction which would probably have sunk and drowned me with the weight if it had not been for this 93. I will never forget thy precepts for with them thou hast quickned me Paraphrase 93. And for this most precious benefit of thy Law that it yields such supports in our pressures I will remember and prise and cleave fast to it as long as I live 94. I am thine save me for I have sought thy precepts Paraphrase 94. These advantages assuredly belong to all thy faithfull clients that sincerely attend and perform obedience to thee I can confidently place my self in that number O be thou pleased to reach out thy promised deliverance to me 95. The wicked have waited for me to destroy me but I will consider thy testimonies Paraphrase 95. Meanwhile whatever mischief is designed me by wicked men my resort shall be to thy word in that I will exercise my self and think my self most safe in thy tuition 96. I have seen an end of all perfection but thy commandment is exceeding broad Paraphrase 96. There shall I have full space to entertain my self a plentifull store of ingredients to make applications to every malady to quiet every doubt that can rise in my soul which way soever else I betake my self I shall suddenly come to a stand or nonplus all other ways of supporting my self will soon fail but the width and amplitude of thy commandments is infinite the contemplations and assistances and securities that they yield the promises that are annext to them are sure to continue my never-failing comforts MEM. 97. O how love I thy law It is my meditation all the day Paraphrase 97. It is an infinite inexpressible delight and joy that I take in the consideration of the depths and various excellencies of the Law of God There is no object on which I can so pleasantly and contentedly spend all my thoughts and my time 98. Thou through thy commandments hast made me wiser than mine enemies for they are ever with me Paraphrase 98. And by this means by fixing my meditation designing my study thus profitably the wisedom which I have acquired the skill of bearing waiting attending God's leisure of thinking that every affliction comes from God and tends to my greatest good and that when release is more for my turn I shall be sure to have it the assurance that my adherence and constancy of obedience to God is the surest way to my present ease and future release the several branches of that divine wisedom see Paraph. on Jam. 1.5 is a far more profitable and secure fortification to me than all their worldly wisedom and secular policy is to my enemies which think thereby to over-reach and ruine me 99. I have more understanding than all my teachers for thy testimonies are my meditation 100. I understand more than the ancients because I keep thy precepts Paraphrase 99 100. This kind of spiritual wisedom or prudence for the managing all the actions of my life most advantageously in whatsoever state which the Law of God instructs me in is infinitely to be preferred before all other knowledge of the Scribes and Elders the deepest sages in the world 101. I have refrained my feet from every evil way that I may keep thy word 102. I have not departed from thy judgments for thou hast taught me Paraphrase 101 102. In this I am instructed by God himself who is sure the most excellent teacher and the excellency of this knowledge is that it is not a bare speculative but an effective practical knowledge that teaches me to adhere to God's precepts impartially uniformly universally and to keep a strict close hand over my affections that they lead me not into any sinfull course 103. How sweet are thy words unto my taste yea sweeter than honey to my mouth Paraphrase 103. And what pleasure or delight is there in the world what most transporting delicacy that most affects mens
senses at the present and if it be liberally taken upon that invitation brings satiety and bitterness and pangs after it in the stomach for so honey doth Prov. 25.16 27. is any way comparable to this which as in the consequents it is most salubrious and profitable so at the very instant of the making use of it is most extremely delectable to any man that hath a palate qualified for such delicates 104. Through thy precepts I get understanding therefore I hate every false way Paraphrase 104. And the advantages it brings are not inferiour to the pleasure He that is not thus studied and instructed is apt to be seduced and insnared in many deceitfull and mischievous lusts but this instruction will keep men from that danger give them a timely knowledge and beget in them an hatred and abhorrence of all such fallacious flattering pleasures which mean us no kindness but treachery and the utmost malice NVN. 105. Thy word is a lamp unto my feet and a light unto my paths Paraphrase 105. Thy law is the onely guide and directour of all my actions 106. I have sworn and I will perform it that I will keep thy righteous judgments Paraphrase 106. And being instructed in that both what my duty is and what the means that may be safely relyed on for the performance of it thy grace to be obteined by constant prayer and vigilance diligence and indeavour to receive and make use of that grace and withall being by my admission into the number of thy people entred into a solemn sacramental covenant to perform obedience to those commands wherein God hath commanded us to walk and an obedience to which he hath in that covenant promised to justifie and accept us and without which either constantly performed or returned unto by a sincere repentance and persevering reformation he will neither justifie nor accept us I am now most indispensably ingaged and most nearly concerned to perform this obedience uprightly 107. I am afflicted very much quicken me O Lord according to thy word Paraphrase 107. Lord thou hast promised to relieve and support and refresh the afflicted be thou now pleased accordingly to reach out thy hand to me and seasonably to restore and revive me 108. Accept I beseech thee the freewill offerings of my mouth O Lord and teach me thy judgments Paraphrase 108. Lord I have nothing to present to thee but my prayers and praises those are my richest oblations which I most chearfully address to thee acknowledgments of thy former and petitions for thy continued deliverances Lord be thou graciously pleased to accept these and to add this constant mercy to all other thy grace to instruct and excite and assist me in a sincere obedience to thy commandments 109. My soul is continually in my hand yet do I not forget thy Law 110. The wicked have laid a snare for me yet I erred not from thy precepts Paraphrase 109 110. My malicious enemies have very treacherous designs against my life I am in continual danger of being seised on and destroyed by them yet shall not this fear amate or divert me from a most vigilant attendance on thee and constant performance of obedience to thee My dangers be they never so great shall not discourage or slacken my diligence in attending to and relying on thee from whom I am sure or from none my deliverance must come 111. Thy testimonies have I taken as an heritage for ever for they are the rejoycing of my heart 112. I have inclined my heart to perform thy statutes alway even to the end Paraphrase 111 112. Whatever afflictions or distresses thou sendest or permittest to fall on me I have all reason to take them in good part having also so rich a portion as I have that of thy law and covenant and promised mercies These are an inheritance that will never fail me the most joyous and blissfull that can be to which therefore by all obligations of justice and gratitude I am bound to perform my constant obedience And this I shall carefully doe and all little enough by way of return to so superlative a mercy SAMECH 113. I hate vain thoughts but thy Law do I love Paraphrase 113. Wicked men I detest and fly from and have no such pleasure and joy as the meditation and practice of all holy duties 114. Thou art my hiding place and my shield I hope in thy word Paraphrase 114. When any distress approaches to thee I betake my self for relief and succour thy promises are my safe and constant refuge on them I can chearfully depend and am confident to be defended by thee 115. Depart from me ye evil doers for I will keep the commandments of my God Paraphrase 115. I have no need of the aids that wicked men can suggest unto me and as little am I concerned in their scoffs whereby they indeavour to weaken my confidence I will admit of no other policies but those of studying and practising his commandments who I am sure will continue stedfast to me if I do not forsake him 116. Uphold me according to thy word that I may live and let me not be ashamed of my hope Paraphrase 116. He hath promised me his support and will undoubtedly make it good unto me and in his time rescue me out of the saddest estate he will certainly answer and never disappoint this confidence O be thou now pleased to interpose thy hand effectually to defend and relieve me 117. Hold thou me up and I shall be safe and I will have respect unto thy statutes continually Paraphrase 117. Thus if thou doest I am then most certainly provided for What greater safety can I desire than the guard and tuition of the divine providence There shall I repose my self most chearfully and account it a continued felicity of my life that I am thus part of thy care considered and protected by thee 118. Thou hast trodden down all them that err from thy statutes for their deceit is falshood Paraphrase 118. Wicked men have no other wisedom or policy but that of their falshood and deceitfulness their lying and treacherous imposing on the simplicity and uprightness of honest men is the onely advantage they have above others and this being so contrary to all laws of God and man to justice and charity and common ingenuity but especially an affront to God a setting ones self in opposition to his rules and methods God is ingaged sooner or later to pluck off this visard to bring disappointments and ruine on those that make use of such impieties 119. Thou puttest away all the wicked of the earth like dross therefore I love thy testimonies Paraphrase 119. The wicked men of the world compared to the righteous are but as so much dross to good metal And the judgments of God which are as searching and discerning as fire will certainly make this separation first purge out the dross divide it from the purer metal and then
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
sin and ruine The pleasure they take in duty will with them infinitely out-weigh all the pitifull transient delights or advantages that can offer themselves as the bait to any unlawfull commission 166. Lord I have hoped for thy salvation and done thy commandments 167. My soul hath kept thy testimonies and loved them exceedingly 168. I have kept thy precepts and thy testimonies for all my ways are before thee Paraphrase 166 167 168. Accordingly thus have I endeavoured to secure my self from all such dangers whatsoever my pressures have been I have reposed my trust in thee relyed on thee for deliverances kept close to thy commandments and so qualified my self to receive them and withall laboured to approve the sincerity of my obedience to thee not onely by doing what thou commandest but even by loving and liking that better than any thing else by applying all my endeavours to walk piously and acceptably in thy sight laying all my actions open and naked before thee for thee to judge whether there be any the least malignity in them And by so doing by keeping my self for ever as in thy all-seeing presence I have performed an uniform faithfull obedience to thee TAV. 169. Let my cry come near before thee O Lord give me understanding according to thy word 170. Let my supplications come before thee deliver me according to thy word Paraphrase 169 170. O Lord I humbly address my prayer unto thee in this time of my distress and beseech thee first to bestow on me that wisedom see Jam. 1.5 which may support me and direct me to order all my actions aright in all the pressures thou shalt permit or appoint to lie upon me and then to interpose thy hand and give me a seasonable deliverance out of them 171. My lips shall utter praise when thou hast taught me thy statutes 172. My tongue shall of thy word for all thy commandments are righteous Paraphrase 171 172. Thus shalt thou oblige me to bless and praise thy name thy mercies and the perfect uprightness of all both thy commands and promises when those that thus adhere to and depend on thee are supported and delivered by thee 173. Let thine hand help me for I have chosen thy precepts 174. I have longed for thy salvation O Lord and thy Law is my delight Paraphrase 173 174. Lord I beseech thee interpose thy hand for my relief And if my obedience to thy Law and not onely so but my taking more pleasure in it valuing it more than all other things in the world together with my constant dependance on thee for my deliverance may give me a capacity of this mercy thou wilt not deny it me who am by thy grace in some measure thus qualified 175. Let my soul live and it shall praise thee and let thy judgments help me Paraphrase 175. Lord grant me this thy mercy of seasonable preservation at this time succour me according to thy promised and wonted mercies so shall my life twice received from thee in my birth and in this my preservation be as in all justice it ought for ever dedicated to thy service 176. I have gone astray like a lost sheep seek thy servant for I do not forget thy commandments Paraphrase 176. I have been driven from place to place in perpetual hazards and distresses flying and desolate as a partridge on the mountains thou hast justly permitted me to be persecuted by my enemies to wander up and down as a silly sheep driven by the wolf and scattered from the fold Lord I repent me of all my former sins and shall unfeignedly set my self to the performance of new obedience all my days Be thou pleased to consider my afflictions and in thy good time to relieve and restore me Annotations on Psal CXIX V. 1. Way 'T is usually observed that the composure of this Psalm doth affect the frequent reflections on the Law of God in the several parts and appellations of it and those are observable to be no less than eleven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi adventures to give the critical several importance of each of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 setting down of duties how they are to be done as 't is said Lev. 6.17 this is the Law of the sin-offering c. R. Gaon saith 't is the speculative part of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rule upon which the precepts are grounded as Be holy because God is holy mercifull as he is mercifull referring probably to Moses's request to see God's way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those precepts whose reason is not known as the purification of the legally unclean not wearing linsey-wolsey and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgments that pass betwixt a man and his neighbour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the precepts that are for a testimony or faederal commemoration as Sabbath Feasts Phylacteries c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those precepts which reason teacheth that are as it were according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deposited in our nature And so on in the rest But these without question are indistinctly and promiscuously used through this Psalm Proportionably the practice of these commandments is exprest in as great variety by walking seeking keeping c. Of the last of these it is not amiss to add a little in this first place once for all The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2◠as also v. 34 69 115 129. is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latin scrutantur searching or seeking out So again Psal 25.10 they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek out as here v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have sought and v. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will seek and v. 100. And this the Hebrew well bears from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodivit curavit watching or taking care of looking diligently after as those that search and seek do And so the Arab notion of the same word which changing צ into ט they make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well accords being to behold contemplate consider observe and so likewise the Chaldee and Syriack use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly to the same sense and so it here best accords with that which follows seeking him with the whole heart And this is better and with more clearness rendred observe for that fitly signifies watching or looking to than keep which ordinarily denotes no more than performing them This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligently seeking of God Heb. 11.6 and contains more than a resolution and purpose to obey God a studying his precepts seeking out means to facilitate the performance of them and an exact care and diligence in the use of them The word is here in the participle and so agrees with the foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect or undefiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII
and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the walkers or they that walk And although what follows be in the future and preter tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall seek done walked yet are they all to be rendred in Syntaxis with the former they that seek that doe that walk all making up the subject to which the blessedness belongs And so doth the Jewish Arab take them and therefore v. 3. repeats again and blessed he that doth not iniquity also and hath gone in his ways or paths V. 8. Vtterly The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and v. 43. is literally unto very much So the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to any high degree the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto all at once but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever both referring it to the time whereas the Hebrew seems rather to the degree from the noun that signifies multitude plenty abundance And then God's not forsaking in any eminent degree as it contains his not forsaking altogether or for ever so it is somewhat more than that and a greater privilege of a pious man this not to be forsaken in any eminent degree than not to be forsaken eternally whatsoever the degree be at present v. 4. 't is said that God hath commanded his precept to be kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very much not to be heard and talked of but obeyed and here v. 8. having said he hath decreed thus to keep them he begs keep me in proportion at least forsake me not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to any great degree V. 9. By taking heed Two difficulties there are in this place first how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred then how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the first it is in all reason from the force of the preposition ל and by analogy with the use of it v. 4 and 5. to be rendred to observe or guard or keep i. e. as the end of his cleansing his ways precedent that he may doe it So the Chaldee and Syriack understood it the former retaining the Hebrew preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to observe the latter expressing it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may observe And so the Jewish Arab Behold I seek by what a man may cleanse his ways that he may keep them in or by thy precepts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the Latin and others have their in custodiendo in or by keeping yet 't is frequently observable that their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so is to be rendred not in or by but to And so 't is certain that every young man will have special need of some purgatives the preventing grace of God to purge and cleanse his ways to work out his natural corruptions and actual contracted pollutions which will otherwise extremely incumber him in the course that he may be in any competent measure qualified for the observing of God's commandments For the second 't is very ordinary for prepositions to be redundant and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendred as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy word so the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy words and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy commandments and the Latin accords with them And so the whole verse will be best rendred as one intire question Wherewithall shall a young man cleanse his ways that he may observe thy word To which question seeing there follows no distinct answer in the next words it is to be understood as a poetick form of prayer poured out to God for that grace whereby young men may cleanse and without which they have nothing in themselves to doe it V. 10. Let me not wander The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here in the conjugation Hiphil from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be ignorant or erre Now of that conjugation the Hebrews observe that as it signifies sometimes no more than to permit so it sometimes notes to cause sometimes to occasion that which the verb imports Consequently the word here taken in that form is capable of these three interpretations to cause to erre to deceive to seduce So Deut. 27.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that maketh the blind to wander And in this sense the Psalmists prayer could not probably be conceived that God would not cause him to erre seduce him deceive him for whatsoever his condition were this would not be looked on as possible for God to deceive any in this sense of causing to erre nor consequently be so solicitously averted For though of the false Prophet Ezek. 14. it be said if he be deceived when he hath spoken a thing I the Lord have deceived him yet the deceiving there is not the causing him to believe or foretell that false thing but the disappointing him doing the contrary to what he hath prophesied He was first deceived or seduced so the text hath it A prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he is seduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and speaketh a word i. e. prophesieth what he hath no commission from God to prophesie I the Lord saith God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have deceived or as the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will make him erre and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will in the future so the preter in prophesies is oft taken for the future I will deceive that Prophet i. e. I will falsify or frustrate him and his prediction when he predicts peace I will send destruction for so it follows I will stretch out my hand upon him and will destroy him from the face of the earth which certainly God would not doe if he had been the cause of his error or sin of prophesying as he did It remains then that the Psalmists prayer is to be understood here either in the first or in the third sense The first that of the non-permission is not so probable for it is the common state of good men here to be still left peaceable so as not to be totally restrained and hindred and so not permitted to fall into sin if it be in this sense it must be of not being permitted to be tempted above their strength 'T is more probable to be understood in the third sense of God's doing nothing that may occasion their wandering from his commandments This God may be said to doe when he withdraws sufficient grace leaves a man or delivers him up to himself But that God by the tenure of Evangelical mercy will not doe unless we first leave him And therefore the Psalmist that can say as here he doth with my whole heart have I sought thee may pray in faith found his request on God's promise that he will not thus leave him deliver him up to wander from his commandments The LXXII
fat for fatness can no more be said to be gross than to be fat being that by which other things are incrassate but either their heart is gross as fat i. e. as if it were a mere lump of fat or their heart is become gross as with fat as Psal 73.7 their eyes stand out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with fat and 't is ordinary in poesie for the prepositions to be omitted Thus the translatour of the Chaldee supplies the preposition by rendring it in the ablative case incrassatus est quasi adipe is incrassate as with fat and so the learned Castellio quasi obesitate obtusum est is stufft up as with fat And to that the Jewish Arab agrees their hearts are stuffed up ב with fat As for the application of this to the heart the gross or incrassate heart is all one with the dull or stupid as pinguis Minerva among the Latines signifies and this from nature the membranous lean parts being onely sensitive And thus will it stand in direct opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good genius or disposition v. 66. and denote the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stupid incapable mind and so in effect although fat is the softest of any flesh an obdurate heart in the sense that Philoponus useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an incrassate spirit and many the like expressions are used V. 83. Smoak From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send up smoak or incense or burn Exod. 29.18 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 smoak Gen. 19.28 and so here a bottle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the smoak a bottle of skin such as the Jews used hung up in the smoak and by that means parcht and dry and so fit to express one worne out and dried up with long suspence of expectation The LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the frost the Latin in pruina and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the frost from some other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of affinity with that wherein 't is used Psal 148.8 in company with hail and snow probably from the manner of the generation of a frost or congealed mist being but a smoak out of the earth The Jewish Arab renders it strangely as he that wandreth noddeth reeleth in the smoak being amazed V. 84. How many are the days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how many days is here most probably to be interpreted by the context which from the beginning of this Octonary speaks of God's deferring his deliverance and permitting him to wait and pray and yet lie under his affliction And accordingly there being an ellipsis in the words it is in reason so to be supplied as best agrees with that sense How many days of or to thy servant the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a preposition is indifferent to either i. e. how many days are appointed or assigned me for the continuance not of life as How many are the days sound but of the pressures or afflictions that are upon me and so it accords with when wilt thou comfort me v. 82. and when wilt thou execute judgment avenge or punish or at least restrein and check my persecutours in the remainder of this verse Thus 't is frequent in the Hebrew and among the Hellenists for day to signifie judgment his day is coming Psal 37.13 see note on Rom. 13. d Heb. 10.a. V. 85. Proud have digged pits The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proud in this Psalm for wicked injurious men both here and v. 21 51 69 78 121. is here observed by the LXXII which render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked and so the Syriack and Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and iniqui wicked men as Isa 13.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawless and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impiety Deut. 18.22 and frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contumely Pride being indeed the original as of all wickedness so especially of contumely and injury For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have digged ditches or pits for me which the Chaldee and Syriack follows the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin narrarunt mihi fabulationes they have told me vain and idle discourses so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Arabick fully expresses it by words of dotage or folly long impertinent discourses of other mens matters The ground of their reading is visible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with ש from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak or talk is elsewhere duly rendred by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talk 1 King 28.27 but being here with ש from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to decline bend down c. it signifies a ditch or pit or declining ground and so is used Psal 57.6 As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dig and Psal 7.15 joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ditch or pit parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here though it have no signification proportionable to that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 telling yet the other word being so rendred idle talks or discourses for pits this was by analogy to follow the telling being accommodated to those talks as digging to pits Meanwhile this rendring of the LXXII is not very unagreeable to the sense their telling him long and idle tales or talking thus impertinently with him being easily supposeable as was the Herodians and Pharisees with Christ to have been designed on purpose to insnare him What here follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not according to thy Law for which the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thou hast not commanded in thy Law and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as thy Law O Lord is to be taken in the Hebrew dialect imitated by most other languages by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when that is said to be not good or not well done which is extremely ill when unprofitable signifies very wicked and many the like see note on Matt. 12. e. for so here not according to Law signifies extremely contrary to it and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the LXXII rendred the proud here is literally no more than they that act beside the Law which is the style of the Syriack in this latter part of the verse but it signifies those that doe most contrary to it V. 89. For ever O Lord The Syriack seem most fitly to have expounded these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For ever O Lord by addition or supply of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 art thou thus Thou art for ever O Lord and thy word indures This may suggest a rendring of these two verses by way of correspondence that one may bear proportion and be directly answerable to the other which will be if we shall compare together the beginnings and the ends of the verses severally The beginnings lye thus Thou art for ever O Lord v. 89. Thy faithfulness is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to
and sad condition it is to be forced to spend so much time as a stranger and sojourner among such barbarous unhumane people which are always projecting mischief against me 7. I am for peace but when I speak they are for war Paraphrase 7. Let my actions and my words be never so friendly and pacificatory their malice is rather accended than slackened thereby The deceitfulness of their own hearts infuseth jealousies into them makes them suspect the meekness and friendliness of my behaviour to be but a stratagem of fraud and guile in me Annotations on Psal CXX Tit. Degrees The meaning of this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psalm of Ascents from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascend will I suppose best be learnt from Nehem. 9.4 c. There we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ascent or scaffold or pulpit of the Levites some place of advantage whereon they stood when they chaunted out the forms of Praise Thus we find in the institution that the Levites were to stand by David's last words to thank and praise the Lord morning and evening 1 Chron. 23.50 and this at the east or front of the altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over against it say the LXXII 2 Chron. v 12. as before the Ark 1 Chron. 16.4 i. e. probably at the East gate of the Temple before the courts of the people for so saith Maimonides Cele Hammikdosh c. 3. that at both the gates of the mens and womens court there was a scaffold or pulpit for the Levites where they stood twelve at least to make one sound to be heard in praising and thanking the Lord 2 Chron. 5.13 So we see it practised in that place of Nehemiah Jeshuah and Bani c. standing up on that ascent cried with a loud voice unto the Lord their God v. 4. and again Jeshuah and Kadmiei c. said stand up and bless the Lord your God for ever and ever and blessed be thy glorious name Here is a double ascent 1. an advantage of ground whether as on a scaffold or desk or pulpit such as is wont to be set up for such purposes of publick reading proclaiming or other services 2. an elevation of voice From either or both of which rather than from the 15 steps or stairs of the Temple which the Talmudists have fansied in compliance with the number of the 15 Psalms here so styled the Psalm which is there delivered is fitly styled a Psalm of ascents Accordingly the Jewish Arab rendreth it a Psalm of praise with lifting up the voice which Kimchi takes notice of as the opinion of R. Saadiah It may be here farther observed that that passage in Nehemiah refers to the deliverance of that people out of the captivity of Babylon and 't is not improbable this title may have some respect to that also the returning of the captives to their own countrey being not unfitly stiled an ascent or coming up Of this as Theodoret and Euthymius interpret so 't is certain the Syriack understand it making the contents of this Psalm to be a prayer of the people detained in Babel and intitling the next a Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of eduction or ascent out of Babel and so forward in the rest of the fifteen and to that the Chaldee may be interpreted also when it paraphrases it the Psalm which was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the ascent from the abyss thereby resembling the depth of their bottomless misery in the captivity though 't is not improbable they might refer to the wild Talmudical story of the rising up of the abyss at the building of the Temple which with much adoe was at last conjured down What is here said of this is to be applied to the rest of the 15 Psalms which carry the same title Not that this and all the rest were first composed on occasion either of the delivery out of the captivity or of the captivity it self but that being formerly made by David or others on some other occasion they were then used some in their thraldom some upon their delivery as they were proper and thought applicable to some part of this occasion Aben Ezra resolves it possible that it was no more than a Musical tone V. 3. Given to thee The Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what shall give to thee the nominative case being reserved to the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceitfull tongue thus What shall a deceitfull or false tongue give thee i. e. profit thee and so again more explicitly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what shall the deceitfull tongue add to thee i. e. what advantage shall it bring thee Thee i. e. the person who converseth with such i. e. the Psalmist here Thus the Chaldee understood it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What shall the detractor give thee or what shall the delator add to thee by a false tongue The Syriack more plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What shall deceitfull tongues give thee or add to thee so the Jewish Arab He shall say to him that hath it what is that with thee or that thou hast and what shall a deceitfull tongue add to thee i. e. what shall a man gain by such a conversation by living among deceitfull malicious men Even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrows of the strong man the military man or gyant such as men use in war on purpose to mischief and so are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very sharp and not onely so but to make them enter the more certainly and pierce the deeper and burn together as they wound they are heat red hot and that in the scorchingest fire such as is that which is made of the coals of Juniper saith S. Hierome of which others have affirmed that being once on fire they will keep the fire a year together without going out And so saith Kimchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are very hot and will not be quenched who adds that these coals keep fire in them when they appear dead and so indeed in nature the coal that lasts long alive must cast thick ashes about it and then it will seem dead the life not discovering it self through the ashes otherwise the sulphurous parts wherein fire consists will presently get out Thus is this instrument of the deceitfull persons punishment adapted to his sin and is an emblem of him the concealing hatred being as destructive as the long burning of it the ashes as the coals of Juniper And so this question and answer being a poetical description of the mischief of such company that which follows v. 4. Woe is me that I sojourn or dwell among such doth exactly accord with it V. 5. Mesech The Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render as if Mesech were the name of a place seems best to be expounded v. 6. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have a long while dwelt for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
we reade of the Ark of the testimony 't is in relation to the Decalogue which was kept in the Ark Exod. 25.16 thou shalt put into the Ark the testimony which I shall give thee And so here the testimony to Israel is the command given to that people of going up from all parts of the land to Jerusalem three times a year to the Feasts That is meant in the beginning of the verse Thither the tribes go up not to but by or according to the testimony to Israel the law given to that purpose The preposition indeed is wanting and so must of necessity be supplied rather than to make the testimony the notation of the place viz. the Ark the sense being thus most current Whither i. e. to Jerusalem the tribes go up i. e. all the Jews wheresoever inhabiting according to the testimony or law given to Israel so ל imports to give thanks unto the name of the Lord which was the end of their going up and of the command which required it at the festivals the solemn times of thanksgiving The Chaldee have another notion of it and render it God's testifying to Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that his majestatick presence shall abide among them when they come to confess unto the name of the Lord. But the former rendring is more proper and agreeable And accordingly the learned Castellio reads it ex edito Israelitis oraculo from or by the oracle delivered to the Israelites The Jewish Arab reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is the place of convention to or for Israel taking it in the notion that the words derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have V. 5. Thrones of judgment That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seats for judgment here signifie the Sanhedrim or highest Court of Judicature there can be no question These are said to sit so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally imports at Jerusalem as being the Metropolis of Judea and so the seat of that greatest Council as lesser cities are of the consistories or lesser consessus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgments Matt. 5.22 The onely difficulty is whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thrones for the house of David be but another phrase to express the same thing If it be then the expression is poetical to set down the grandeur of that supreme Sanhedrim that it is a royal judicature and so as it were the seat of the King himself as among us the King's Bench is the title of our great court of judicature where in the King's name judgment is given to the people But 't is more probable that it is added as a third argument of the glory of Jerusalem that there is the regal throne where now David as after him his successours should reside The Chaldee reade it to this sense for interpreting the latter part of the house of the sanctuary they say that there are seats prepared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for the Kings of the house of David V. 8. Within thee The suffix ב is best rendred with or of or concerning The Chaldee retein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Syriack reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thee or on thee the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or concerning thee all of them joyning it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will speak peace on thee or of thee i. e. bless thee and pray for all God's blessings and felicities upon thee The Jewish Arab I will speak of thy peace or safety The Hundred and Twenty Third PSALM A Song of Degrees The hundred twenty third is a prayer for deliverance from proud insulting enemies and an act of full affiance and dependence on God for it 1. UNto thee lift I up mine eyes O thou that dwellest in the heavens Paraphrase 1. O thou supreme God of heaven to thee I address my prayers on thee I wholly depend for a gracious answer to them in this time of distress and calamity 2. Behold as the eyes of servants look unto the hand of their Masters and as the eyes of a maiden unto the hand of her Mistress so our eyes wait upon the Lord our God untill that he have mercy upon us Paraphrase 2. Whatsoever misery is now upon us comes certainly from thy just chastening hand to that we look and wait and begg and beseech As servants or handmaids when they are chastened by their Lords or Mistresses bear it with all meekness without murmuring or repining onely look to the hand that smiteth them and beseech and importune for release and patiently expect that good time when the offended Lord shall say that it is enough and so withdraw his scourge and return to mercy so have we under all the inflictions that our sins have justly brought upon us from thee behaved our selves under the discipline of thy rod acknowledging the most just original and authour of all our miseries our selves the original and thy justice provoked by our sins the authour of them not looking so much to the instruments or executioners of thy wrath as to that supreme divine hand that smiteth and accordingly applying our selves onely to thee in our prayers and petitions for release when thou shalt see it most expedient for us 3. Have mercy upon us O Lord have mercy upon us for we are exceedingly filled with contempt 4. Our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud Paraphrase 3 4. Be thou therefore now pleased if it may be thy will at length to withdraw thy chastening hand from us to consider the weight of the calamity and tyranny that lies upon us from contumelious and insolent oppressours and now seasonably to send us relief and deliver us out of their hands Annotations on Psal CXXIII V. 2. Look unto the hand What sort of looking it is which is here meant must be judged by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the hand For indeed the original style is elliptical and the word look is not there to be found but is supplied by the sense the eyes of servants to the hand of their lords or masters Now of such lords it is certain as also of the mistress of a family over the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferiour maid-servant that they had power not onely of commanding but of chastising and the latter of these is more frequently expressed by the hand the former more significantly by the eye or tongue the one directing the other commanding And so the eyes of the servant or handmaid to the hand of the lord or mistress may very fitly note the servant under chastisement turning the eyes and looking to the hand that striketh and beseeching importuning mercy And this as an argument of a meek patient and reforming disposition So Isa 9.13 it is objected unto the people that they turned not to him that smiteth them neither do they seek the Lord of hosts And to this sense the
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
failing which if thou shouldest proceed with us in thy just severity would render us uncapable of thy absolution 4. But there is forgiveness with thee that thou mayest be feared Paraphrase 4. But thou art a God of grace and mercy which allowest place of repentance to those that have offended and wilt allow pardon to the penitent Were it not for this we were all in an hopeless desperate condition and that utter desperation of mercy would ingage us for ever in our course of sin without any thought of returning or repenting But being by thy mercy respited and by thy gracious call invited and by the attraction of thy spirit if we do not resist effectually drawn to repentance and assured of thy acceptance if we come here is a full concurrence of all arguments and motives and aids to bring us and oblige and ingage us to it 5. I wait for the Lord my soul doth wait and in his word do I hope Paraphrase 5. In thee therefore my hope and full trust is repoposed thy mercies and gracious promises are the onely anchor and support of my soul 6. My soul waiteth for the Lord more than they that watch for the morning I say more than they which watch for the morning Paraphrase 6. To thee I daily betake my self early in the morning at the time that the Priests offer their morning-sacrifice in the temple I constantly address my prayers and my very soul before thee 7. Let Israel hope in the Lord for with the Lord there is mercy and with him is plenteous redemption 8. And he shall redeem Israel from all his iniquities Paraphrase 7 8. And the same is the duty of all true Israelites let all such apply themselves diligently and constantly to God as to a God of mercy and pardon and propitiation that will be reconciled to all truly penitent faithfull servants of his not imputing to them their frailty and sins of infirmity if they be guilty of no other nay nor their grosser sins knowingly and deliberately committed if they be retracted and forsaken by confession contrition and renovation of mind and their pardon humbly sued out by constant prayer For as a remedy for all such the blood of the Messias was most sufficient and that decreed and designed by God to all the world for the obtaining of actual redemption and pardon and restitution to his favour as of captive Israelites to their countrey and temple upon their sincere change and reformation Annotations on Psal CXXX V. 4. Feared For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest be feared our copies of the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thy names sake and that joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have waited for thee O Lord following But the Hebrew no way inclining to that reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name and the Latin which most commonly follows the LXXII reading propter legem tuam sustinui te Domine for thy law I have waited for thee and the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read without points being easily mistaken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law in all probability the original reading of the LXXII was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thy laws not for thy names sake But this as it is evident by a double mistake one in the reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other whether in the Latin only or in the LXXII also 't is uncertain by taking that word from the end of the former and joyning it to the latter period But without either of these the Hebrew reading is very current But so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft to be rendred there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII propitiation with thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest be feared by the fear of God signifying obedience to his laws to which his pardoning of the frailties and slips of our lives invites and draws us when a desperation of all mercy for such would certainly avert us from it V. 6. More than they that watch for the morning This verse is very perspicuous in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally my soul to the Lord where is an Ellipsis necessarily to be supplied by riseth or cometh or hasteneth or the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the watchers or warders or guard in the morning i. e. as early from that time that they come or hasten to their watches then follows again repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the guard or watchers in the morning which repetition in Hebrew Dialect signifies the daily several watchers of every morning as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man man i. e. every man one after another the Hebrews wanting forms of distribution see note on Mar. 6. e. And so this is the full importance of the verse The guards every morning that hasten to their watches are not yet earlier than I in my daily addresses to God What these watchers or guards of the morning are the Chaldee hath best exprest they that observe the morning watches say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may offer the morning oblation i. e. the Priests which in their turns officiated or rather some officers of theirs which were peculiarly appointed from a tower to expect the first appearance of break of day the manner of which is at large described in the Talmud Cod. Joma The Chaldee for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the watchers reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just to the same sense which yet their Latin render plusquam observantes more than they that observe But the words do not so import nor could it truly be said that he waited or observed his offices more than the Priests or guards in the Temple did who never mist the performing of their daily offices there The LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the morning watch till night by the addition of till night thinking to supply what was wanting and to the term from which he began his watch adding the term to which he continued it hereby evidencing their understanding of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of from And so the Syriack do also who reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the watches of the morning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and untill the morning watch i. e. from one morning watch unto another Whereby they rightly render the former part but observe not the elegancy in the repetition but suppose the preposition ל to to be there wanting which they thus supply But the interpretation we have given is most agreeable both to the sense which is to express his daily constant earliness in the service of God equal to that of the Priests in the Temple every morning of every day and to the Hebrew idiome also Of these watches somewhat hath been said note on Psal 119. hh Yet in this place it will not be amiss
Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of my mirth And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will lift up or advance Jerusalem in the beginning of my mirth is to make that the prime or chief ingredient in their rejoycing the principal subject of their hymns V. 8. Art to be destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay waste or destroy in Paül instead of Poel which is frequent may be rendred vastatrix destroyer So the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waster or spoiler and so the Syriack in the same word Onely the LXXII reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies miserable so it signifies vile and wicked also and so even the Hebrew if taken in the passive will be but answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perditus wretched wicked and so fit to be destroyed The Jewish Arab reads O thou spoiled and so 't is agreeable to the custom of the Eastern people by way of omen or presage to put with the name of a city an Epithet of Preserved or guarded if they wish well to it and so 't is proportionable it should be in the contrary signification if they wish ill to it to speak of that as done which they wish to be done The Hundred and Thirty Eighth PSALM A Psalm of David The hundred Thirty eighth is a Psalm of Thanksgiving to God for his mercies his gracious audiences afforded to the prayers of his lowly servants his powerfull deliverances of them most admirable in the sight of their heathen enemies And being first composed by David is said by the LXXII to have been made use of by Haggee and Zachary at the re building of the Temple 1. I Will praise thee with my whole heart before the Gods will I sing praise unto thee 2. I will worship toward thy holy Temple and praise thy name for thy loving kindness and for thy truth for thou hast magnified thy word above all thy name Paraphrase 1 2. Blessed Lord thou hast been exceeding gracious to thy servants and never failed to answer them that rely on thee thy mercies and fidelity are much spoken of thou art known by this title of mercifull and gracious and one that never fails to perform his part of the Covenant with any But thou hast infinitely exceeded all that is or can be either said or believed of thee thou hast made us admirable divine promises that especially of giving us thy Son and in him all things and wilt certainâ—y perform them all to the utmost importance of them And now what return shall we make unto thee for all this having nothing else we must in all equity pay thee the humblest acknowledgments of our very souls and in thy publick assembly in the presence of the holy Angels the witnesses of our performances and assistants and partners of our praises bless and laud and magnifie thy glorious name for all thine abundant mercy toward us 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my soul Paraphrase 3. Whensoever I have addrest by prayer to thee thou hast never failed to answer me and relieve me which together with thine own free promise gives me full confidence to beg and crave thy grace to strengthen and support my soul against whatsoever danger and to rest secure in thee that thou wilt grant it me 4. All the Kings of the earth shall praise thee O Lord when they hear the words of thy mouth 5. Yea they shall sing in the ways of the Lord for great is the glory of the Lord. Paraphrase 4 5. These magnificent promises of thine v. 2. shall be proclaimed and made known thy Gospel preached to all the world and thereby the greatest potentates on earth they and their kingdoms with them shall at length be brought in to worship and serve and glorifie thee and in so doing never give over singing and praising and magnifying thy great and gracious and glorious works of mercy those wonderfull dispensations of thine in the gift of thy Son and that gracious divine Law given us by him 6. Though the Lord be high yet hath he respect unto the lowly but the proud he knoweth afar off Paraphrase 6. The sum whereof is this that as the supreme God of heaven hath humbled himself to this earth and flesh of ours so he will favourably behold and deal with all lowly humbled penitent sinners but proceed most severely with all proud obdurate impenitents 7. Though I walk in the midst of trouble thou wilt revive me thou shalt stretch forth thine hand against the wrath of mine enemies and thy right hand shall save me 8. The Lord will perfect that which concerneth me thy mercy O Lord endureth for ever forsake not the works of thine own hands Paraphrase 7 8. And as for spiritual so for temporal mercies God will not fail to perform them also to his faithfull servants whatever their distresses be he will relieve or support them repel and subdue and repress their enemies and secure them by his immediate divine interposition if humane means do fail what they are not able and what indeed belongs not to them to doe for themselves he will most certainly perform in their stead having begun a work of mercy he will not leave it imperfect he will certainly go through with it Thus doth God abound in mercies of all sorts to all his humble faithfull servants Lord be thou thus graciously pleased to deal with me and with all thy poor helpless creatures which being made by thee have none other to fly to but they self Annotations on Psal CXXXVIII V. 1. Gods Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first for Angels then for Magistrates Judges Kings somewhat hath been said Note on Psal 82. b. Now to which of these it shall be applied in this place is not agreed among the ancient Interpreters The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings the Jewish Arab the Nobles but the LXXII and the Arabick and Aethiopick and Latin follow them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels And considering that in the next words v. 2. he mentions worshipping toward the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not temple if it were as the title directs composed by David but palace of holiness i. e. the Sanctuary where the Cherubims of glory representations of Angels shadowed the mercy-seat Heb. 9.5 and that in that house of God and house of prayer the Angels were present according to that of Saint Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou singest and chantest with the angels and on this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will strive to sing with the Angels contending with them in this holy strife and emulation who shall praise him loudest joyning in quire with the supernal powers 't is not improbable that this should be
the notion of the word in this place and so singing praises to God before the Angels be the praising him in the Sanctuary appointed for his worship and where by his Angels he is present to his worshippers So Eccles 5.6 Say not before the Angel viz. the Angel that is present in the house of God v. 1. So Agrippa in Josephus de Bell. Jud. l. ii.c.xvi speaking to the people near the Temple saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I call your Sanctuary to witness and the holy Angels of God those that are there present Angelus orationis saith Tertullian de Orat. the Angel of prayer which the Jews believe to be present with them and meet them and praise God with them in their Synagogues and of which that speech heard in the Temple before the destruction of it by Titus is most probably to be understood Migremus illinc Let us depart thence The LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over against referring probably to the way of alternate singing one part of the quire singing over against and answering the other singing together by courses Ezra 3.11 and that S. Chrysostom's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contention and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emulation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyning in quire with the Angels seems to refer to In the end of this first verse the LXXII add above what is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou hast heard all the words of my mouth which the Latin affix to the first part of the verse Confitebor tibi Domine in toto corde meo quoniam audisti verba oris mei I will confess to thee O Lord with my whole heart because thou hast heard the words of my mouth But this is sure some Scholion which crept from the margin into the text and is not owned either by the Chaldee or the Syriack V. 2. Magnified thy word For word here the copies of the LXXII which now we have and which S. Hierom S. Augustin S. Hilary S. Chrysostom and Theodoret used read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy holy which therefore the Latin joyning with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name reade magnificasti super omne nomen sanctum tuum thou hast magnified thy holy name above all and so the Arabick thy holy name above all things But in all probability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so near the true original reading of the LXXII was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word or speech by which they render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no less than five and twenty times and never by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 save in this one place However it be the Syriack as well as Chaldee adhere to the Hebrew and reade the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy word the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of thy praise All the difficulty will be what is meant by God's magnifying his word His word being here annext to loving kindness and truth must needs be that part of his word to which these two are applicable i. e. his promise the matter whereof is mercy or loving-kindness and in the performance of which is truth or fidelity And then to magnifie this word of promise seems to signifie two things 1. the making very great and excellent promises and then 2. the performing them most punctually and so that double meaning of the phrase will be perfectly answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benignity and fidelity foregoing and the doing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above all his name is promising and performing most superlative mercies above all that is famed or spoken or believed of God This will be yet more manifest if we render the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice used in the former part of the verse not for proportionably to the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Dative case but above proportionable to their use of it with an Accusative as in this place it is acknowledged to signifie For then thus it will run I will worship c. and praise thy name above thy loving-kindness and above thy truth i. e. 't will be too low too short a compellation to call thee mercifull or veracious or style thee after any other of thy Attributes thou art all these and more than so thou hast magnified thy word given and performed most glorious promises above all thy name above all that men have apprehended or spoken of thee The Jewish Arab reads I will give thanks unto thy name for thy bounty and beneficence seeing thou hast magnified above all thy Attributes or thy description or whereby thou art described thy word And in this sense though not from the importance of thy word for the eternal Word or Son of God this Verse and Psalm may reasonably be interpreted of God's mercies in Christ so far above what could be famed or said or believed or apprehended of him V. 5. Ways What is here meant by in the ways of the Lord hath some difficulty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath many significations 1. It s local importance for a way by which we pass and then the ways of the Lord will mean the coming to worship at Jerusalem foretold in several of the Prophets and then singing there will be very proper because in the march to Jerusalem at the solemn feasts the people were accustomed thus to entertain themselves with singing the praises of God 2. 'T is taken for the Law as was observed on Psal 119. Note a. and in that sense it will well cohere with the end of the foregoing verse the Kings c. shall praise thee when they hear the words of thy mouth Yea they shall sing in the ways of the Lord rejoyce and praise his name and solace themselves in the Law of God 3. 'T is taken for the manner of God's dispensations his nature and attributes and dealing with men according to the request of Moses that God would shew him his way Exod. 33.13 And this also will be a convenient rendring in regard of the subsequent verses though the Lord be high yet hath he respect to the lowly c. And the full sense will be compounded of all these that in the serving of God in considering his dealings to us and performing obedience to him they shall rejoyce and bless his name and chearfully entertain themselves V. 7. The wrath Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a nose see Psal 135. Note b. and so the Interlinear renders it here super nasum upon the nose so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt put thy hand upon the nose Thus in our common speech to lead one by the nose imports a perfect rule over him that is so dealt with and in a like proverbial speech to put a hook into the nostrils signifies restreining of the insolent Isa 37.29 And so it will fitly signifie here 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt put thy hand upon the nose of mine enemies repress and turn them which way thou pleasest The Jewish Arab reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to the common use of the word signifies in our English usual expression in spite of the nose of mine enemies V. 8. Perfect that which concerneth me The Hebrew here reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall perform for me so Psal 57.2 the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which performeth for me The Chaldee here express it by way of paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Lord shall repay evil to them for me and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord thou shalt repay or retribute in my stead and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will possibly bear being interpretable either to a good or ill sense but here by the context inclined to the ill sense punishing the enemies foregoing as in that other place Psal 57.2 't is by the LXXII rendred in a good sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing good to him But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the close from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to slacken or let go either what we hold in our hand or are in pursuit of makes it probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to have its primary notion of perfecting performing or making good according to that frequent form of prayer that God will perfect the work of mercy begun or taken in hand by him Abu Walid explains it by shall perfect or complete his goodness on or towards me and saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on me or towards me The Hundred and Thirty Ninth PSALM To the chief Musician a Psalm of David The hundred thirty ninth is the acknowledgment of God in that great attribute of his of being the searcher of hearts and consequently an appeal to him as the witness of his sincerity and the avenger of him against his enemies It was composed by David it appears not on what particular occasion and commended to the Prefect of his Musick O Lord thou hast searched me and known me 2. Thou knowest my down-sitting and mine up-rising thou understandest my thoughts afar off 3. Thou compassest my path and my lying down and art acquainted with all my ways 4. For there is not a word in my tongue but lo O Lord thou knowest it altogether 5. Thou hast beset me behind and before and laid thine hand upon me Paraphrase 1 2 3 4 5. Blessed Lord thou hast the perfect inspection and knowledge of me of all my designs and undertakings of the beginnings and ends of my actions of all the traverses of our lives Deut. 6.7 and even of my very thoughts A long time before my deeds discover them to men they are all naked and bare to thine all-seeing eye in heaven Thou hast ways of discovering and discerning the bent and inclination of my heart not onely as men have by words and actions but by immediate inspection into the heart being so close and present to me in every the least motion of that that a man can no more escape or march undiscovered out of a city the most closely besieged when the galleries are prepared and the assailant just ready to enter than a thought can arise in my heart which is not perfectly discerned by thee who art nearer and more intrinsick to me than my very soul See Heb. 4.13 6. Such knowledge is too wonderfull for me it is high I cannot attain unto it 7. Whither shall I go from thy spirit or whither shall I flee from thy presence 8. If I ascend up into heaven thou art there if I make my bed in hell behold thou art there 9. If I take the wings of the morning and dwell in the uttermost parts of the sea 10. Even there shall thy hand lead me and thy right hand shall hold me 11. If I say the darkness shall cover me then the night shall be light about me 12. Yea the darkness hideth not from thee but the night shineth as the day the darkness and the light are both alike to thee Paraphrase 6 7 8 9 10 11 12. This is an admirable power or vertue a most divine excellence of thine such as I am no way able to deal with or resist There is no means imaginable for me or any mortal to escape the reach of thy most penetrating eye to secure our selves from thy all-seeing presence neither could an ascent to heaven nor descent to the state of the dead that which hath its denomination from being invisible nay though we were able to fly as swift as light which of an instant overruns the whole horizon and carries day to the most distant regions the utmost parts of the world those beyond the Ocean whither it is thought there is no passage can stand us in any stead toward the concealing us from thy sight and judgments The darkest night the closest and most artificious recess the subtilest disguises and hypocrisies are all naked and bare and discernible before thee and as much so as any the most open scandalous sins which are committed before the sun or on the house top 13. For thou hast possessed my reins thou hast covered me in my mothers womb Paraphrase 13. My very affections and inclinations the original bents and pronenesses of my nature are within thy reach my fabrick and formation in the very womb of my mother being a work of thine 14. I will praise thee for I am fearfully and wonderfully made marvellous are thy works and that my soul knoweth right well Paraphrase 14. And that work I must confess a strange and prodigious work so that if I look no farther than mine own original and formation I cannot but acknowledge thee a God of stupendious operations 15. My substance was not hid from thee when I was made in secret and curiously wrought in the lowest parts of the earth 16. Thine eyes did see my substance yet being imperfect and in thy book all my members were written which in continuance were fashioned when as yet there were none of them Paraphrase 15 16. But even then when in the womb of my mother that place which no mortal eye can look into my body was most secretly wrought and all the art used that is imaginable to adorn it with the most various imbroidery from the first being of that mass through all the changes that daily and hourly and minutely were made till at length it came to a perfect formation with all the parts which it brings into the world with it thy all-seeing eye long before even from all eternity exactly discerned every the least change or variety which happened all that while and thy book of register still retains them not one the least circumstance being omitted 17. How precious also are thy thoughts unto me O God! how great
is the summ of them 18. If I should count them they are more in number than the sand when I awake I am still with thee Paraphrase 17 18. And as thy omniscience and all-seeing power is most wonderfull so are thy counsels and most wise and various dispensations of thy providence most observable Onely the depth of them is so great and the variety so infinite that it is not possible for me to get by all my search to the bottom of them The farther I proceed in this study the farther I am from an end of it I am as it were in a maze no farther advanced to day than I was yesterday this being indeed an abyss unsearchable which cannot be founded by any humane understanding In all the turns and varieties of my life whatsoever my condition is thy assistance and safeguard is continually present to me 19. Surely thou wilt slay the wicked O God depart from me therefore ye bloody men 20. For they speak against thee wickedly and thine enemies take thy name in vain 21. Do not I hate them O Lord that hate thee and am not I grieved with those that rise up against thee 22. I hate them with a perfect hatred I count them mine enemies Paraphrase 19 20 21 22. All that I can reach unto in the view of thy acts of providence that particularly of permitting wicked men to prosper here in their impieties is that they are reserved for some greater evil their prosperity will not long last but end in utter ruine and destruction Whether this be the design of thy permitting them to prosper I cannot affirm but this I am resolved of that I will have nothing to doe with such kind of bloody men such as oppose and hate God yet talk demurely of him make use of his name in their professions and protestations as of an art of deceiving and mischieving others more advantageously And those that doe so that profess kindness to God and yet resist and oppose him and under the veil of piety cover their mischievous designs I cannot but abhor and nauseate and vehemently dislike I am weary to think of them I am as much concerned as nearly toucht with these their impieties as if they were acts of injury and enmity against my self no wrong that could be done me would incense me more than what I see thus committed against piety and humanity it self under the pretence of both 23. Search me O God and know my heart try me and know my thoughts 24. And see if there be any wicked way in me and lead me in the way everlasting Paraphrase 23 24. And for this I appeal to thy all-searching eye which I am sure discerns the deepest of my heart v. 4. even the secrets of my thoughts in which I hope thou wilt not finde any the least degree of unsincerity any false accursed concealment If there be I heartily desire to be rid of it to have it quite purged out of my heart and to be constantly led and directed in that course of uprightness both toward God and man which alone can be able to bear the inspection of that all-seeing eye and which alone will finally be the gainer when frauds and colours and disguises are brought forth and severely punished Annotations on Psal CXXXIX V. 3. Compasseth my path and my lying down For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my lying down from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recubuit our copies of the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from thence the Latin funiculum meum my cord But the Chaldee retains the Hebrew with an addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying down to study and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the translater renders my path may more fitly be rendred my rest my vacancy for there appears no reason why for lying down they should render path when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately precedent had signified that The LXXII as now we have them reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 't is the conjecture of the learned Hugo Grotius that they read not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not cord but lying down and that the affinity caused the change of one into the other and then the Latin following the corrupted copies render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 funiculum The greater difficulty is how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred The Chaldee certainly mistake it rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 art become strange as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strange but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou knowest and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast sought out and investigated and so the Latin and Arabick though the Jewish Arab deriving it against analogy of Grammar from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a span render it thou hast as it were spanned And this comes nearest the sense of it for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies to disperse and dissipate so 't is peculiarly taken in the sense of fanning or ventilating So Jer. 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fan and so Jer. 51.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall fan them And then as fanning is designed to the separating and discriminating the good corn from the chaff so the word is here used in the metaphorical sense for searching examining as sifting ventilating winnowing doth oft signifie As for the supposed use of the word for incompassing it is no where met with in Scripture nor pretended by Lexicographers save onely in this place whereof the question is and so that deserves not much to be considered V. 5. Beset me The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. to press afflict distress 2. to besiege 3. by pressing to form or frame any thing The LXXII taking it in the last sense render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast formed me and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast framed me and so the Latin and the Arabick thou hast coagulated me and to that purpose joyn the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behind and before to the former part of the period thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou O Lord knowest all things the last and the first But the Chaldee confirm our punctation and reading of the period out of the Hebrew onely with this change v. 4. that they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for but when When there is not a word in my mouth and then suppose the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all to belong to all that is within i. e. to all the thoughts of the heart And truly that is a very probable interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is not a word in my mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold O Lord thou knowest all Our words are the onely instruments by which men come to know our hearts but God without that help though there be not a word spoken knows discovers all hath his
immediate inspection into the heart and there sees the thoughts without any optick of our words to look through And then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast prest distrest driven me to straits as one that hath laid a close siege on every side that there is no escaping And that this is the meaning of it appears by what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou hast put thy hand upon me as they that have besieged so close that they can sieze on or take when they please And so 't is all one whether we reade it distrest me or begirt me taking it either way in the notion of a strict and close siege by which means the besieger i. e. God here hath exact knowledge of the state of the besieged and can seize on him whensoever he pleaseth V. 6. Too wonderfull for me The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best rendred admirable above me i. e. more admirable than that I can resist it or avoid it To that sense the Antecedents and Consequents exact it the Antecedents which affirm the very thoughts to be manifest and discernible before him and the Consequents that whithersoever he goes he is still within his prospect To the same sense is the other part of the verse It is high 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot to it or with it i. e. I cannot deal with it I am not able to doe ought that may be of any force this way i. e. toward the concealing any thing from him whither shall I goe i. e. I can goe no whither from thy spirit V. 13. Possessed my reins The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies to get to acquire so 't is also simply to have in ones power or dominion In the notion of getting 't is indifferently used of whatsoever kind of acquiring particularly of that which is by way of generation as when Eve names her first-born Cain Gen. 4.1 she renders that reason of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have gotten a man from the Lord or a man the Lord as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may probably be rendred In that place as in this the LXXII render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have possest But Gen. 14.19 where God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we reade possessor of heaven and earth the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who created and so the Latin qui creavit and so the Persian Targum the Creator of heaven and earth And here the Syriack that retains as the Chaldee doth also the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the interpreter rendred condidisti hast framed Thus 't is certain the Chaldee have rendred the word Prov. 8.22 where for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hath possessed me they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hath begotten or created me and so the Syriack also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though that were made use of by the Arrians to prove Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a creature and to avoid that consequent 't is conjectured that the true reading was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possest not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 created yet some prejudices there are against that conjecture as 1. that the LXXII never use that word in the active but still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath not that affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. that the Chaldee and Syriack render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which exactly accords with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It will therefore be more reasonable to render such an account of the LXXII their rendring it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as may be applicable to those other interpreters and yet reconcileable with Catholick doctrin viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them is not so strictly or nicely to be taken as to denote a creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of nothing nor any more than what is taught by the Church of Christ's eternal generation in respect of which he is truly styled the eternal Son of God Thus we know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in Chaldee of generation Job 3.3 There is a man-child conceived they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Zach. 13.5 rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begotten where yet the context inclines it to the notion of educating And so still this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for forming or begetting may have place in this verse of this Psalm and the rendring be thou hast formed in stead of possessed my reins as Deut. 32.6 after is he not thy Father is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we reade that hath bought thee the Chaldee more generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art his and the Jewish Arab thou art King or possessor of my inward parts but the Persian Targum he hath created thee and to that the consequents also incline it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made thee and formed thee as all the interpreters acknowledge And thus it well connects here with the Psalmists argument of God's knowing him and nothing being concealed from him for having formed the reins the natural seats of the affections from whence proceed the very first motions of sin he must needs be acknowledged to know them exactly And thus it best suits also with what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render thou hast covered me but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast founded me Castellio composuisti me hast compounded me and so it may most probably be from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mix or put together thereby expressing the formation of the child in the womb Or if it be in the notion of covering then 't is to be expounded by Job 10.2 thou hast clothed me with skin and flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast fenced me with bones and sinews to which notion the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast holpen me in this place must be referred so as covering and fencing protecting and helping are all one and so still this returns to that of compounding or compacting so the Chaldee renders it in Job and then the whole verse will be best thus rendred Thou hast formed my reins thou hast compacted me in my mothers womb and then regularly follows v. 14. I am fearfully and wonderfully made If this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not yet accepted then it must be resolved to signifie such a possessing as praerequires not any acquiring but onely implies having power over as the Jewish Arab rendred it And so the sense will well bear Thou hast power over my reins thou hast covered or
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
attempt toward him yet calumniators have made other representations of me that I seek his life c. and so have incited him to pursue me to death But how low soever my condition at present be I am confident they shall not prevail against me to my final ruine Against their bitterest and most poisonous calumnies their most mischievous attempts against me my prayers are a sufficient antidote and will I doubt not avert the mischief from me When Saul went into the cave and left his Commanders and followers without by the sides of the cliff they were witnesses of my dealing with Saul and the signal evidences I gave him of mine integrity sufficient to convince the most inveterate malice and most obstinate calumny and accordingly so it wrought on Saul himself 1 Sam. 24.16 17 18 19. 7. Our bones are scattered at the graves mouth as when one cutteth and heweth wood upon the earth Paraphrase 7. We have been terribly harrast and opprest and persecuted and now are every minute ready to be destroyed 8. But mine eyes are unto thee O God the Lord in thee is my trust leave not my soul destitute 9. Keep me from the snare which they have laid for me and the grins of the workers of iniquity 10. Let the wicked fall into their own nets whilst that I withall escape Paraphrase 8 9 10. But O Lord on thee is our full affiance and confidence thy power and thy mercy is our sure refuge to thee we address our humblest requests that thou wilt not cast us out of thy care but preserve us from all the ambushes and treacherous designs that wicked men have laid against us And this I have full confidence thou wilt doe bringing mischief on them that design mischief and by the same means deliverance to us who are injured by them Annotations on Psal CXLI V. 2. Evening sacrifice The reason why the Evening sacrifice is here named is rendred by Kimchi because that supposeth and comprehends the morning sacrifice but by R. Saadiah because there is no sin-offering brought after that all things being then atoned The Jewish Arab reads as an accepted or acceptable oblation V. 3. Door From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw up is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and so signifies the lifting up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee elevation and so the Jewish Arab the lifting up of my lips making it to be of the same root that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 38.14 which according to him must bâ—â— Mine eyes are lifted up on high from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so Kimchi saith his father interpreted it that the meaning should be the words which I take into my lips So Abu Walid seems to have taken it From the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a door and that metaphorically applied to the lips Job 41.14 Who shall open 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the door of his face i. e. his lips and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thought here to be used by Apocope But although the lips are fitly styled the door of the face or the mouth yet they will not so commodiously be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the door of the lips especially when that other rendring of the Chaldee is so much more agreeable the lifting up as that signifies the opening of the lips or mouth which is the most obvious and frequent Periphrasis of speaking Job 11.5 O that God would speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and open his lips against thee and so Job 32.20 I will speak that I may be refresht I will open my lips and Psal 51.15 Open thou my lips And therefore as the Syriack omits the rendring of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and onely reads set a guard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on my lips so the LXXII that have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a door do use that with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with it for a Periphrasis of the guard the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set O Lord a watch on my mouth and a door of guard about my lips and so the Latin and Arabick ostium circumstantiae and ostium munitum a guarded door to my lips where 't is evident the lips are not lookt on as the door but the guard the grace of vigilance and circumspection that is to be set upon them and is usefull as a door to keep all close to keep any thing from coming out that ought to be kept in V. 4. To practise wicked works The Hebrew here reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to machinate machinations in evil the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pretend pretences in sins and so the Jewish Arab that I should pretend causes with the people that work deceit noting this to be the manner of wicked men when they project or contrive iniquity to project also some specious pretences of doing it whereby they much facilitate the practice of it and hope to gain impunity if they prosper not in it And thus indeed doth the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifie seeking occasions pretences of doing any thing But the Chaldee interprets it here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thinking contriving and the Syriack by speaking and committing iniquity and so 't is not amiss exprest by our English to practise wicked works In the end of the verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eat of their dainties from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasant delightfull the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 combine or as the Latin communicabo communicate with their chosen things i. e. certainly with the best or fattest of their diet as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a cram'd foul and as the LXXII Gen. 49.15 render the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fat The Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not be fed with the song of the house of their feasts from a notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which the Rabbins use it for Musick or Song and because Musick was a festival ceremony But the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not joyn or mix or from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for salt I will not eat salt with them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 1.4 to eat salt with is to converse familiarly with them The onely difficulty in this verse is whether it be a prayer or a resolution and indeed the words will bear either sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being interpretable in accord with the former verse in form of a prayer Incline not my heart and yet as beginning this period they may as fitly be rendred my heart shall not incline and to this the design of the following verses seems to exact it The occasion of the Psalm seems to have been that eminent passage of David's story to which the title of the next Psalm refers when he was in
but two parcels of Christ's words behind To the poor the Gospel is preached and Blessed is he that is not offended in or because of me To the former of these are answerable here these so many severals to the same purpose Which executeth judgment or pleadeth the cause of the oppressed Giveth food to the hungry Raiseth them that are bowed down unless that literally belong to Christ's corporal cures Loveth the righteous Preserveth the strangers Relieveth the fatherless and widow All which are but so many prophetical expressions to be understood in a spiritual sense of his exceeding mercies under the Gospel to the poor in spirit the humble and lowly in heart the prime peculiar objects of Evangelical mercy and those which are effectually wrought on by his grace and so Evangelized by him in that sense which belongs to that phrase in that place see note on Matth. 11. b. To the latter the words of this v. 5. are parallel Happy is he that hath the God of Jacob for his help whose hope is in the Lord his God for so to hope and adhere and place his full trust in the one true God is all one with not being scandalized or falling off from Christ whatsoever befalls And as that there is inferr'd from the other parts of the character of the Messias as a Conclusion from Premisses and so is set down in the close of all so here 't is set down as a principle in the front and which is all one proved by what follows in the insuing verses By all which it is father evident that the Messias whose character it is is no less than the Creatour of heaven and earth v. 6. and consequently the Lord that shall reign for ever and ever v. 10. the God of Zion or his Church unto all generations The latter of which is but proportionable to Christ's words to the Apostles Lo I am with you to the end of the world And the former the very style wherein Christ's Kingdom is exprest both in the Psalms see Ps 93.1 and in the New Testament 1 Cor. 15.25 and oft in other phrases amounting to the same sense as sitting at God 's right hand till he make his enemies his footstool Ps 110.1 Mat. 22.44 and Act. 2.34 The Hundred and Forty Seventh Psalm Praise ye the Lord. The hundred forty seventh Psalm which is divided into two by the Greek and Latin c. is a solemn form of magnifying God in his works of power and mercy and seems to have had for its title the close of the former Psalm Hallelujah and to have been composed after the return from the Captivity v. 2. 1. PRaise ye the Lord for it is good to sing praises unto our God for it is pleasant and praise is comely Paraphrase 1. Many motives there are to excite and stir up all to the magnifying the name of God 'T is a piece of service most acceptable in his sight 't is to them that perform it most pleasant and delightfull and that which best becomes us to pay to him and him to receive and expect from us who have our whole being from him 2. The Lord doth build up Jerusalem he gathereth together the out-casts of Israel 3. He healeth the broken in heart and bindeth up their wounds Paraphrase 2 3. To this we are farther ingaged by his present deliverances for though Jerusalem and the Temple of God there the state and Church have been sadly wasted yet hath God been pleased to return our captivity to recollect our dispersions and restore us to our homes and his Temple the chearfull performance of his divine service and so to refresh and revive us to cure the diseases and wounds to remove the sorrows of our souls 4. He telleth the number of the stars and calleth them all by their names Paraphrase 4. So likewise his omniscience and omnipotence exact our acknowledgments and adorations The stars of heaven which are so impossible to be numbred by us Gen. 15.5 that they are compared and joyned with the sand which is upon the sea shore for multitude Gen. 22.17 are not onely numbred but particularly known by God what powers qualities influences there are in every one of them and as they were all by a word or expression of his will first created so are they perfectly at his command and at the least bâ—ck or call of his as souldiers at the directions of their General the whole host of them immediately obeys and doth whatsoever he pleases 5. Great is our Lord and of great power his understanding is infinite Paraphrase 5. Thus infinite and boundless is the power the knowledge and the providence of God which is to us absolutely incomputable 6. The Lord lifteth up the meek he casteth the wicked down to the ground Paraphrase 6. And these doth he exercise constantly for the support and relief of all humble-minded men for their spiritual advancement in strength and grace which to them peculiarly he affords in greatest abundance but for all proud obdurate sinners which perversely resist him he is resolved to resist them and subdue them and magnifie his power in their destruction 7. Sing unto the Lord with thanksgiving sing praises upon the harp unto our God 8. Who covereth the heaven with clouds who prepareth rain for the earth who maketh grass to grow upon the mountains 9. He giveth to the beast his food and to the young ravens that cry Paraphrase 7 8 9. O then let us all with tongues and instruments of musick with all the solemnest expressions of our hearts celebrate those divine excellencies of his his power his wisedom his goodness and his providence And here it will be very considerable how in a series and succession of wise and gracious disposals he provides for the wants of all creatures here below especially of those that are otherwise most helpless he gathereth a multitude of watery clouds into regions of the air that those may distill and drop down moderate showers upon the higher and drier parts of the earth which have no other supply but that of rain and by so doing he provides grass for those wilder beasts that feed on those mountainous parts and are not beholden to the care of man as other beasts of the field sheep and oxen c. are and consequently would without this special provision of his be utterly destitute And by the â—ike way of providence it is that the young broods of Ravens which as soon as they are hatcht are forsaken and left destitute by the old ones yet by some secret undiscernible contrivance of God's whether by dew falling into their mouths when they gape or by flies in the air or worms bred in their nests or by some other constant though secret course of divine providence are sufficiently furnished with necessaries of life by God out of his unexhaustible treasury their wants are considered by him and certainly supplied see Job 38.41 and are emblems of his special protection and
solicitude for those which humbly and faithfully depend on him when they have no means to provide for themselves See Matth. 6.25 26. 10. He delighteth not in the strength of the horse he taketh no pleasure in the legs of a man 11. The Lord taketh pleasure in them that fear him in them that hope in his mercy Paraphrase 10 11. In like manner 't is not the strength or agility of horse or man the military prowess or other humane excellencies which recommend a man to God or have any pretense of right to challenge any victories or prosperous successes from him but the fear of God a constant obedience to his commands and an affiance and trust and dependance on him not by any tenure of merit in our selves but onely of free undeserved mercy in him is that which hath the assurance of acceptance from him and is blest with more eminent prosperities from him than all other intellectual or corporal or even moral excellencies without this 12. Praise the Lord O Jerusalem praise thy God O Sion 13. For he hath strengthened the bars of thy gates he hath blessed thy children within thee 14. He maketh peace in thy borders and filleth thee with the finest wheat Paraphrase 12 13 14. At the present the whole Kingdom and Church of the Jews are most eminently obliged to acknowledge and magnifie the great power and mercy of God who hath now restored peace and plenty and all kind of prosperity unto both and not onely so but confirmed their security unto them fortified them against all fears of hostile invasions 15. He sendeth forth his commandment upon earth his word runneth very swiftly 16. He giveth snow like wool he scattereth the hoar frosts like ashes 17. He casteth forth his ice like morsels who can stand before his cold 18. He sendeth out his word and melteth them he causeth his wind to blow and the waters flow Paraphrase 15 16 17 18. And this as a work of the same omnipotent power which continually shews it self to all the men in the world in some instance or other They that have not such signal miraculous deliverances or rescues have yet other most convincing evidences of his divine power and providence which by the least word spoken or appointment given immediately performs the most wonderfull things Of this sort there is one vulgar but yet wonderfull instance in the coming of great frosts and snows and the vanishing of them again whensoever he pleases without any visible mediate cause of it we have great snows that descend silently and within a while lie in a great thickness as a fleece of white wool upon the ground and no sheep is more warmly clad than the earth is by this means At another time the frost comes and scatters but a few ashes as it were upon the surface of the earth and yet by that means the whole surface of the earth and waters is congealed into a firmness as strong as Crystal able to bear any the greatest weight and upon the face of the ground a multitude of small pieces of ice are scattered like morsels of bread without any appearance of moisture in them and the severity of this cold so great that no man can either resist the force of it or long support it And when both the earth and waters are thus crusted and no humane means can dissolve it God doth but send out a warm southerly wind and as at a word speaking the snow and the frost immediately melt and come down in full streams of water upon the valleys A thing very observable and sufficient to make known a divine power and providence to all men in the world 19. He sheweth his word unto Jacob his statutes and his judgments unto Israel 20. He hath not dealt so with any nation and as for his judgments they have not known them Praise ye the Lord. Paraphrase 19 20. But his mercies and dispensations unto his Church and people of the Jews are infinitely above the proportion and weight of these He hath made known his will to them given them very many admirable laws and ordinances moral and judicial and ritual And herein have they the privilege and advantage above all other nations in the world who were not vouchsafed such illustrious revelations of the will of God as they till the Messias promised to all nations and not onely to the Jews should come and take down the partition and bring all in common into one pale and make known to every creature what was before given to the Jews peculiarly and add more divine precepts of inward purity and more clear revelations of most transcendent celestial promises than the Jews themselves had formerly received For this and all other his infinite goodness and mercy blessed be the name of the Lord for evermore Annotations on Psal CXLVII V. 7. Sing The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Interlinear renders Respondete may here deserve to be considered The theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies either to begin or answer in speaking or singing and so may here in lauds be appliable either to the Praecentor that begins the hymn or to them that follow and take up the counterpart In the first sense it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to answer by which it is ordinarily rendred is sometimes used where there is no precedent speech to which any reply should be made and so simply signifies to speak and not to answer see Mar. 2.14 So Exod. 15.21 of Miriam 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we reade she answered them Sing ye to the Lord but it should be She began to them in the song The LXXII duly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she began to them So Num. 21.17 Israel sang this song Spring up O well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LXXII again reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begin And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Answer but Begin to the Lord in confession or acknowledgement of his power and mercy And so here follows sing praises upon the harp The Praecentor beginning with the voice it was ordinary for the instruments to follow to the same tune and key V. 9. The beast How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this and other places is to be rendred and how it critically differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living creature is not resolved among the Hebrews That which is most generally received from Genebrard and Mercer and others is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a tame beast such as are usefull among men either for work or food as Oxen Sheep c. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a wild beast and to this the LXXII here incline which render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin jumentum by which the tame beasts are signified those that are usefull among men and so Psal 148.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wild beasts are set to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living creatures and 〈◊〉
of the heavens were opened Gen. 7.11 as in a drought the heaven is made iron Lev. 26.19 and shut up and many the like phrases The air then being those heavens above part of which are those clouds of waters the heavens of heavens immediately foregoing cannot probably signify more than the whole body of the air all the regions of it or else the uppermost region of it as Lord of lords is the supreme or sovereign Lord of all others 'T is true when the context requires it the heavens of heavens may signify the highest heavens otherways called the highest or the height in the abstract the place of God's throne so Deut. 10.14 and Nehem. 9.6 where by the heaven and the heaven of heavens and the earth the whole creation is signified and therefore Jonathan's Targum there adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the assembly of Angels that are therein that they may be ministers before him And so I suppose 1 King 8.27 when of God's immensity 't is said behold the heaven the heaven of heavens that habitation of his throne cannot contain him and Psal 115.16 the heavens of heavens are the Lords in opposition to the earth following But that hinders not but that here the place of the Sun Moon and Stars being before mentioned and the waters above the heavens or clouds after the heavens of heavens in the midst betwixt these may be the upper region of the air And so I suppose Psal 68.33 where of God it is said that he rideth upon the heavens of heavens and sends out his voice and that a mighty voice it may well refer to the coming of God by the presence and ministery of his Angels and thundring in the air and declaring his will to his people in mount Sinai as at the giving the Law it is described and as elsewhere God is said to come in the clouds and his voice to be heard there and to ride upon the Cherub and to come flying upon the wings of the wind whereas in that Psalm the highest heavens are exprest by another style that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 4. of which see note a. on that Psalm As for any eternal or incorruptible waters which from this text some mens fansies have produced and then found a ground for their fansie v. 6. he hath established them for ever and ever that place will never be able to conclude for them the full importance whereof is no more than that all that was forenamed being the good creatures of God were by him preserved and continued also and so God to be praised for his works of preservation as well as creation and ruled and managed by him as it there follows he hath made a decree which shall not pass The Chaldee which may seem to have understood the heavens of heavens here for the aethereal globe and above the heavens for the place of God's residence have given another kind of Paraphrase of it Praise him ye heavens of heavens and ye waters that depend on the word of him which is above the heavens according to that of the Jews which acknowledge the key of rain as that of the womb to be in peculiar manner kept in God's hand But so it well may be and yet be no higher elevated than the air and there hang in clouds till God please they shall dissolve and distill upon the earth And considering how frequently the place of rain and of thunder and of all other meteors is called the heavens there is no cause to doubt but the air is here meant by the heavens above which the waters are Aben Ezra here calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sphere of fire which is above the things which are here after this recited Kimchi is observed somewhere to say that the heaven of heavens may signify the lowest heavens as a servant of servants doth the meanest of servants Gen. 9.25 The Hundred and Forty Ninth PSALM Praise ye the Lord. The hundred forty ninth is a solemn form of thanksgiving for God's people on any signal victory afforded them by him and mystically contains the eminent favour of God to his Church and the conquest of the Christian faith over the heathen Potentates It was intitled as the former Hallelujah 1. SIng unto the Lord a new song and his praise in the congregation of saints 2. Let Israel rejoyce in him that made him let the children of Zion be joyfull in their King 3. Let them praise his name in the dance let them sing praises unto him with the timbrel and harp Paraphrase 1 2 3. Let the whole Church of God through all ages constantly frequent his publick service and therein for ever magnifie the name of God for all his mercies vouchsafed so liberally to them The people of Israel are signally obliged to this in that the omnipotent Creatour of heaven and earth is pleased immediately to preside among them to give them laws by which to live and to exhibite himself graciously to them in his Sanctuary and to fight their battels for them against their enemies having brought them out of the slavery of Aegypt into the plenty of Canaan And the Christian Church are much more obliged to this for the redemption by Christ and the regal government to which by his resurrection he was installed spiritual exercised by his word and grace in the hearts of his faithfull people O let us all with all possible exultation with all the solemnest expressions of thankfull hearts commemorate and celebrate these mercies of his 4. For the Lord taketh pleasure in his people he will beautifie the meek with salvation Paraphrase 4. For those that humbly and faithfully adhere to him he will never cease to love he will delight to doe them good and be they never so low rescue and exalt them and give them illustrious deliverances from all their temporal and spiritual enemies 5. Let the saints be joyfull with glory let them sing aloud in their beds Paraphrase 5. And when they are thus rescued and injoy a quiet repose they are in all reason obliged to praise and magnifie their deliverer and so to anticipate the state of heavenly joys where being arrived at our safe harbour and rest from the pressures and sins of this life we have nothing to doe but to bless and glorifie God to rejoyce and triumph in him 6. Let the high praises of God be in their mouth and a two-edged sword in their hand 7. To execute vengeance upon the heathen and punishments upon the people 8. To bind their Kings with chains and their nobles with fetters of iron 9. To execute upon them the judgment written This honour have all his saints Praise ye the Lord. Paraphrase 6 7 8 9. And those that thus depend on God and thankfully acknowledge his works of mercy toward them shall be signally assisted by him as Moses and Joshua were whilst one held up his hands to pray and the other to fight Exod. 17.11
be either the more publick the skill of ruling if need be a whole kingdom in reference to the judgment preceding v. 3. or else more private that of every particular man in subduing and regulating passions managing all the affairs of life and to both these great uses these Proverbs have a propriety as will appear in the sequele V. 6. The interpretation The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems here to be mistaken From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cavillatus est deriding or scoffing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a good sense to compose or dispose or express any thing and so to interpret and so the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Lexicographers is rendred interpres advocatus and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpretatio here but that not in our ordinary notion of interpreting for explaining a difficulty but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Aquila here useth doth in oratory and so in the title of Demetrius Phalerius's book signifie eloquence so here it is used for any elegant whether rhetorical or poetical composure So Ecclus. 47.17 having mentioned Solomon's odes and proverbs and parables he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the regions admired thee in or for thy eloquence Thus 't is evident the LXXII understood it here rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dark speech So Symmachus who hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a problem or hard question So the Syriack and Chaldee who both render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard wonderfull and though the Interpreter of the Chaldee render that interpretationem yet that must be in the sense that now I speak of else that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most contrary to it noting obscurity onely and not explicating of obscurities and so the Syriack is rendred parabolas parables and the Arabick peregrinos sermones strange speeches agreeably the Interlinear reads facundiam eloquence and so it best agrees with the other three expressions before and after it in this verse proverbs words of the wise and dark sayings for the last of which the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 riddles and so the Chaldee and Syriack The word both in Hebrew and in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak obscurely and acutely is of affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 novavit and from thence nova dixit speaking new things so as a new song frequently in the Psalms is that which is above vulgar or ordinary and nova carmina in Virgil Eclog. iii. Pollio ipse facit nova carmina rare or excellent lines V. 7. Beginning The double meaning of this word 1. for the first in order of time 2. for the most excellent hath been shew'd Annot. on Psal 61. f where we had this same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sentence lightly varied There the fear of the Lord is the beginning of wisedom as here of knowledge There comparing it with Job 28.28 the fear of the Lord that is wisedom and to depart from evil is understanding and Prov. 9.10 the fear of the Lord is the beginning of wisedom and the knowledge of the holy is understanding the latter notion seemed the most proper But here the latter part of the verse seems to determin it to the former for as the fools in the latter part are directly opposed to those that have the fear of the Lord by fools meaning Godless men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impious the LXXII reade having in the former part farther explain'd the fear of the Lord by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piety toward God so must their despising or setting at nought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII wisedom and instruction be interpreted so as to continue the opposition and be contradistinct to the beginning of knowledge whence the result is that as they that want that preparation or foundation of piety despise all superstructures of that kind so in those that have it it is the foundation and that we know is in order of time first laid of all true saving knowledge and practice according to which was the note of the Jewish Arab on Psal 111.10 The first thing that wisedom gives in command is the fear of the Lord and Ecclus. 1.14 To fear the Lord is the beginning of wisedom and it was created with the faithfull in the womb referring expresly to the primacy in order of time From whence ariseth that fundamental truth of Christian Divinity exemplified in the parable of the sower by Christ that the ground and immediate cause of the efficacy of grace in the hearts of some and not of others as also of their constancy and perseverance when others fall away upon temptations is the preparation of the soil wrought by God's preventing graces the soft mellow temper of humility and piety and probity of heart in opposition to pride and impiety and unmortified passions love of the world c. To which it is consequent that those that are not thus qualified the fool or impious here of whom the Psalmist saith the ungodly is so proud that he careth not for God and both Solomon and S. James that God resisteth the proud all such as are of that impious temper when he gives grace and more grace to the humble should despise or set at nought wisedom and instruction frustrate and evacuate all the methods that are used by God for their conversion and salvation Which sense being prefer'd here there will be place notwithstanding in the Psalmist and Prov. 9.10 for the other notion as Ecclus. 1. we see there is where after the words recited from v. 14. which refer to primacy of time follows v. 16. to fear the Lord is fulness of wisedom c. which is the height of the other notion In the LXXII their reading of this verse there is a large addition inserted for after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fear of the Lord is the beginning of wisedom for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisedom as in the Psalm it was and herein the Chaldee and Syriack and Latin and Arabick agree with them reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisedom c. they add from Psal 111.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good understanding have all they that doe it and yet farther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but piety toward God is the beginning of sense or feeling which is but their or some others scholion as it were or farther explication of the grand maxim and then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but wisedom and discipline the wicked shall set at nought V. 17. In vain The difficulties of this verse which have caused the various interpretations of it both among Jewish and Christian writers seem all to depend on this one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render in vain and so they may be removed by explaining it The word coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratificatus est hath
to me the Arabick whatsoever I had need of As in the looking to a garden the care of constant watering it supplies it with all necessaries and advantages for fruitfulness This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII elsewhere use for fattening rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it so chap. 13.4 the soul of the diligent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be made fat they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 richly provided for and chap. 28.25 he that putteth his trust in the Lord shall be made fat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of periphrasis because they that are thus carefully looked to and furnished with all they can need will thrive and grow fat by that means This provision therefore of all that any man wants proportionable to the diligent watering of a garden is that which is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 12. Delighteth The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to delight or be pleased and to be reconciled or accept or approve That here it is to be taken in the latter sense of accepting approving being reconciled may appear 1. by the matter in hand a Father's correcting his Son which is not simply an effect of his being pleased with or delighting in him but is occasioned by some fault which provokes his displeasure That which is observable of the Father's correction is that it precedes the receiving him into his favour again after the commission of any fault and then thus the sense here is that he chastens every son whom he receiveth to favour reconciliation 2. This appears by the LXXII their interpretation of the word which is from hence taken and used by the Apostle Heb. 12.6 and so their interpretation authorized which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom he receiveth thereby meaning not receiving him to be a Son for he speaks not of the Father's act of adopting Children but of such as are born in the family natural Sons but receiving him to reconciliation after any offence and that is accepting him V. 19. Established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both to prepare and to establish may here best be rendred in the former notion not to import any difference between the heaven and earth in point of stability whatsoever that may be thought to signifie but onely to refer to the first creation of them both in the very same sense as when the Psalmist saith by the word of the Lord were the heavens made his word there and his wisedom here being all one his uncreated word and wisedom both being the known title of Christ by whom St. John tells us Jo. 1.3 all things were made and St. Paul Col. 1.16 that by him were all things created that are in heaven and that are in earth by heaven and earth there signifying the whole world as they must here also be understood though they be severed according to the manner of Scripture style in enumerating the parts when the whole is meant and Heb. 1.2 by whom also he made the worlds And thus all the ancient Interpreters render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prepare or frame and so the Syriack and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepared onely the Latin have stabilivit from whence it seems we took it V. 24. Lyest down The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to lye but that in a double sense first for resting or dwelling 2. for lying down to sleep In the latter notion 't is certainly taken in the latter part of the verse which makes it more probable that here it should be taken in the former else it will be tautological Thus Lev. 26.6 in the same circumstances as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and you shall lye and none shall terrifie you the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ye shall dwell and 1 Sam. 26. the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lay round about the Chaldee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwelt so Hos 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil I will make them lye the Chaldee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will make them dwell securely and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will make them dwell in hope and accordingly here they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thou sit down By this rendring it will be fitly opposed to walking in the way v. 23. as dwelling at home to travelling abroad and differenced from lying down to sleep in the end of this verse and so more fully express the different states of men abroad at horne asleep and security in all these V. 26. Thy confidence The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light foolish inconstant is thought by antiphrasis to signifie constancy hope confidence Job 8.14 where 't is joyned with hope and so we render it trust so Psal 78.7 they set God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Targum reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their hope or confidence taking the preposition as it is ordinary for redundant But there is another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for I le a part of the body the place where the kidneys lye Thus 't is frequently used in Leviticus and rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the LXXII and so Psal 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my loins And thus it may very fitly be rendred here at thy side as that notes proverbially thy helper and so the Targum renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thy help and the LXXII paraphrastically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over all thy ways but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee and the Latin literally in latere tuo at or on thy side and with that best agrees that which followeth the keeping the feet from being ensnared or taken for which the LXXII again in their paraphrastical manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall support thy feet that they be not shaken V. 27. Them to whom it is due The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an husband lord master possessour or owner and so ch 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 owner or master of a wing denotes a bird In this sense it is here used on purpose to shew the obligation that lyes on the rich to relieve the poor the rich man's barn being as the son of Syrach saith the poor man's storehouse and so by equitable estimation founded in the command of God that of thy wealth which he wants he is the owner of and thou wrongest and robbest him if thou withholdest it from him So Deut. 24.13 speaking of the pledge of a poor man and commanding to restore it before the sun goes down it is added and this shall be thy righteousness this kind of mercy to the poor being a part of justice and righteousness in the rich and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy The Latin here for want of considering this have very much transformed
and to that the vulgar Latin seem to refer composito gradu incedebant they went in a formed path but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs also to the motion of the mind and then it signifies to provoke and in that notion 't is evident the Syriack there use it who reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they provoke the Lord. This rendring of the Chaldee's was most probably by mistaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that signifies to provoke to anger which the Syriack seeing have rendred it by both dancing and provoking they dance with the feet and provoke the Lord to anger But the true meaning of the verb in that place must needs be discerned by v. 18. where we have the noun the same which here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we reade the bravery of their tinkling ornaments but the Chaldee and with them the Latin reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their shoes and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their cloathing and so the Syriack and Arabick all agreeing to make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it must needs be there an ornament of the feet And then in all reason we must so take it here there being no other place of the Scripture from whence we should pretend to fetch any other importance of the word In this sense the literal rendring of the passage will be as an ornament for the correction of a fool i. e. as when a fool hath some ornament or bravery put on him and in that goes or is carried to correction Thus will it perfectly agree with the foregoing similitude of an oxe going to the slaughter or to the sacrifice who when he goes thither discerns not but that he is going to a fair pasture or as it was an ancient custom goes with a Garland or Crown on his head when he goes to be sacrificed As that Garland is to the Oxe so this ornament to the fool and then as the fool thus set out never imagins he goes to correction and the oxe never thinks of his approaching slaughter so this seducible young man allured by promises of pleasure and security goes to his own mischief and ruine If there seem any difficulty in this rendring then will that be cleared by taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a verb signifying as it doth in Isaiah to wear that tinkling ornament on his feet and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be as a fool danceth parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a bird hastens v. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the bond or chain so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligavit by which he is tied to the post for correction he goes on merrily and jollily though it be to the place of correction that he goes Thus it is certain Symmachus understood it who reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fool leaping dancing to the fetters or bonds and to the same sense more paraphrastically the Latin quasi agnus lasciviens ignorans quod ad vincula stultus trahatur and as a lamb leaping wantonly and not knowing the fool is drawn to bonds In this passage the last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fool is by the Chaldee and Syriack and LXXII and Arabick transformed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deer or stagg and so set as another similitude to which that which follows of the arrow or dart striking through his liver may be literally applied and thus understanding it seeing there is no substantive to supply the place of the fool in this part of the period they all join to reade here a dog though there be no word that sounds that way but meaning it as a paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Chaldee and as a dog to the chain or bonds and the Syriack in the same words and also the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as a dog to the bonds And then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as a deer struck with a dart into the liver and so the rest also From hence it is saith the learned Val. Schindler that the Hebrews expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one that hath those tinkling ornaments bells about his heels leaping and frisking like a dog And so by this understanding of the passage all the rendrings of the ancient Interpreters if not as literal yet as using the liberty of paraphrasts will be accorded V. 26. Many strong men The Hebrew here reads not many but all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. literally and strong are all her slain i. e. all the slain are the strong if we join 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her slain as is most reasonable and so the Chaldee seems to reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong are all her slain and so the Syriack both literally following the Hebrew And then the meaning is men of strength and valour in other things those that have been the most famed and reputed of in that kind have generally been wounded and slain by these darts But if we permit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all to affect the foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong then it is all the strong are her slain by all the strong meaning all the most strong or renowned for strength those that have excelled all others in strength So the vulgar Latin reads expresly fortissimi quique interfecti sunt ab ea all the most valiant have been slain by her The LXXII to avoid the difficulty leave out the word strong and reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are innumerable whom she hath slain But Symmachus and Theodotion more literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the strong V. 1. In the end the LXXII adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my son honour the Lord and thou shalt be strong but beside him fear no other V. 6. For my house and I looked they reade as of the woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her house and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she looked and so understand this and the following verses of the whores watching whom she may seduce 'T is probable this was by reading not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my house as we have it and the Chaldee and the Latin but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her house V. 8. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he went they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talking not that the word hath any such signification but because they thought that circumstance of walking sufficiently express'd before in the beginning of the verse V. 18. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solace from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exultavit they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring to the custom of wrestlers to which Aquila also refers in reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strive or wrestle V. 22. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straight way they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easily seduced the word is taken from a foolish bird
created heaven and earth And so the Latin creabit and in all probability the phrase belongs to the great Title of God as Creatour This onely is to this matter worthy to be observed 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which here the Chaldee use though it be used of Creation Gen. 1.1 and in other places yet it is also taken in a greater latitude for any kind of production so Job 3.3 speaking of birth and conception the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the latter of these and Psal 51.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used which we render create a clean heart but that evidently in the notion of making and Psal 102.18 the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shall be born not created And so Ps 104. speaking of the creatures of the world already made which at God's hiding his face is troubled at his taking away their breath die v. 29. 't is added thou sendest forth thy spirit they are created which what it signifies is made evident by the following words thou renewest the face of the earth 2. that when it signifies Creation properly and strictly so called then the LXXII do not render it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gen. 1.1 they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord made the heaven and the earth and so the Authour of the Book of Maccabees 2 Mac. 7.28 speaking of the Creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God made them of that which was not and the Authour to the Hebrews ch 11.3 uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being framed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being made speaking of the Creation but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is frequently found in the looser notion for any kind of production and yet more loosely for ordaining or appointing and so is not peculiar to that which we ordinarily call Creation or which the Arians meant by it viz. production out of nothing So when Ecclus 7.5 't is said of husbandry that 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render ordein'd of the most High and ch 38.1 of the Physician that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath created i. e. appointed him and ch 40.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death and bloodshed strife and sword are created i. e. appointed for the wicked If we should here take it in this notion then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be not he created but he set me over his works viz. those which should after be created or for his works for the creating them and to that agrees v. 23. I was set up and constituted from everlasting But if we shall rather take it to denote generation then as it best accords with v. 24 and 25. so that at utmost it will conclude no more than what the Church hath always thought of the eternal generation of this wisedom of the Father the Son of God without the least shew of patronizing the heresie of the Arians who from hence conclude the second person to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a creature created out of that which was not out of nothing as all the visible world was Thus 't is certain St. Cyprian interpreteth it in the beginning of his second book against the Jews Christum primogenitum esse ipsum esse sapientiam Dei per quam omnia facta sunt apud Solomonem in paroemiis Dominus condidit me initium viarum suarum in opera sua c. that Christ is the first begotten and that he is the wisedom of God by which all things were made is testified by Solomon in the Proverbs The Lord framed me the beginning taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sense of a noun of his ways on or over his works So Tertullian adversus Hermogenem c. 18. sophiam condit generat in semetipso Dominus inquit condidit me initium viarum suarum in opera sua God framed and generated wisedom in himself as in Solomon wisedom saith the Lord framed me c. So Lactantius de ver Sap. l. 4. p. 281. Ipse est filius qui per Solomonem locutus est Deus condidit me in initio viarum suarum in opera sua c. It is the very Son of God which spake by Solomon The Lord framed me in the beginning of his ways for or over his works c. adding that he was by Trismegistus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's builder and by Sybilla 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's counsellour because he was furnished by God with so great wisedom and power that God used his counsel and ministery in the building of the world Of the force of this place under the style of Dominus condidit vel creavit me The Lord hath framed or created me see S. Hilary de Synodis adver Arianos where though he oppose and anathematize the Arians conclusion that Christ is a Creature meaning one created out of nothing or that had any beginning of being yet he infers hence the generation of Christ and the immutable nature of God quae creavit ex seipsa quod genuit which created out of it self that which is begot and concludes that the profession of the natural generation extinguishes the heresie and wicked opinion of being a Creature of God out of nothing And so S. Jerom though he change the translation and reade possedit me the Lord possessed me in the beginning of his ways and on Isa 26. resolve that it is an ill reading quaedam etiam exemplaria male pro possessione habent Creaturam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Copies reade amiss creating for possessing yet he allows and makes no change in this part of the sense Vox Christi saith he qui vera est Patris Sapientia quae ante omnem Mundi Creaturam ineffabiliter ex Patre genita c. it is the speech of Christ who is the true wisedom of the Father which before the Creation of the world was ineffably begotten of the Father By all this it appears 1. how little reason there is to imagine a false reading in this passage of the LXXII 2. how little cause to fear any advantage to the Arian heresie from hence when the Fathers as before so in their disputes against the Arians acknowledge this reading and 3. that the words thus read are favourable to nothing but that Catholick Doctrine of the Church concerning the eternal generation of the Son of God and so assure us that this part of the description of Wisedom is to be interpreted peculiarly of this uncreated Wisedom of the Father his eternal Word or Son though the former part from the beginning of this Chapter to ver 22. be intelligible of the Law of God as that is revealed to us but that again most eminently by Christ since his Incarnation yet not without some reflexion on this eternal Son of God in the sublimer sense as when v. 15. it is said By me Kings
reign respecting at least not excluding Christ as God whose Ordinance it is by which they reign Accordingly Eusebius Eccl. Hist l. i. c. 2. designing to shew that Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a being before the world living and subsisting with the Father and God of all ministring unto him for the framing and building of all things that are made called the Word and Wisedom of God brings together these passages by me Kings reign c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Lord hath created or begotten me in the beginning of his ways c. as the LXXII now hath it In the same sense we must understand v. 23. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was anointed ordeined constituted or as the Interlinear principatum habui I had the principality because princes used to be anointed is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath founded me before the Age i. e. from all eternity constituted me as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the future Creation V. 26. The fields What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is matter of some doubt The Chaldee and Syriack render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Translatour of the one interprets flumina rivers of the other torrentes torrents and so the vulgar Latin reade flumina rivers but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uninhabited places The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies abroad or without doors and so the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fields or desarts all that is without doors in opposition to Towns and Cities the places where men dwell This is wont to be called ager the field or countrey and so may well be meant by the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not inhabited and so I suppose both the Chaldee and Syriack must be understood also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying valleys as well those without as with water and indeed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haereditavit possedit inheriting possessing any possession or inheritance so Gen. 26.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the valley of Gerar Numb 13.24 the valley of Eshcol or Cluster 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII and so very frequently and sometimes when 't is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torrent it signifies valley as Joel 3.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we reade the valley of Shittim and in agreement with this it is best to render it here plains or valleys as those are opposed to the hills described by the highest part of the dust of the world in the end of the verse for which the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest places that are inhabited of the Universe thus making the opposition betwixt the valleys and these that these are inhabited the former not V. 27. Depths What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depth signifies in this place must be judged by the former part of the verse preparing or making the heavens which being the circle or circumference which encompasseth the regions of the air it cannot be reasonable to understand the Sea which is part of the Terrestrial Globe by the depth here The word abyss or depth as hath been shewed Note on Psal 42. d signifies the whole body of waters here below some of which are above as others beneath the Expansum some treasured up in the clouds or air others in the ocean and other rivers thus we have them in that Psal 42. where one deep calls to and answers and meets the other and thus here v. 28. the clouds above and the fountains of the deep and in this place the former of these is meant upon which the Globe or compass of the heavens is set which is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at his describing a circle upon the face of the depth the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he circled a circle drew a circumference the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he constituted his own Throne by that paraphrastically expressing the celestial Globe upon the winds by the winds I suppose meaning the regions of the air where this superiour abyss was So that this whole verse is the description of the creation of the heaven V. 30. As one brought up with him From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verax or fidus fuit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nutritius a tutor or one that takes care of a Client Numb 11.12 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nutritus one so nourished or brought up Lam. 4.5 But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies a Workman or Artificer and so is by learned men most reasonably rendred Jer. 46.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the artificer of No. To the same sense Jer. 52.15 Nah. 3.8 are applied by Crinitius Exercit. Heb. p. 3. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cant. 7.1 the work of the hands of the Artificer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII and so Exod. 28.6 where the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 artificer and so v. 12. And thus most probably it signifies here in the notion wherein Lactantius from Trismegistus applies to Wisedom here the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's Artificer in which the Psalmist saith of the word of the Lord the title of the Son of God by the word of the Lord were the heavens made and S. John ch 1. that all things were made by him To which signification of the word doubtless the LXXII referr'd reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was by him framing or composing or putting in order V. 1. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not wisedom cry the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt proclaim wisedom reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second person and having done so they make the latter part of the verse the answer or return of wisedom to that call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that prudence may answer thee so rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall give forth the voice by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of answering to this the Syriack agree but the Chaldee and Theodotion and the vulgar Latin accord with our rendring save that the Chaldee and Theodotion turn the interrogatory into an affirmation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. therefore and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold wisedom cries c. V. 2. They omit to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on or by the way as thinking it sufficiently exprest by that which immediately follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the paths rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adverbially as the Chaldee also doth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand or side of the paths not as we in the places as from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an house V. 3. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the mouth of the City parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the hand of the gates precedent they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉
himself under the strictest obligation of diligence and expedition It is certain the Lord that employs such instruments expecteth fidelity and dispatch from them and as nothing is more gratefull to him than the chearfull and speedy execution and account of his commands so nothing is more provoking and grievous than the negligences of a slothfull servant which undertakes and deceives the expectation 27. The fear of the Lord prolongeth days but the years of the wicked shall be shortned Paraphrase 27. The promises of length of days and joys of this as well as another life are made to piety particularly and no medicament can be so sovereign to prolong or continue either as an humble diligent dependance on God and conscientious obedience And as long as there is a providence over us and God hath the governing of the world it is thus in all reason to be expected On the contrary all wicked men put themselves out of the reach of his divine protection are not qualified to receive these special donatives from heaven but on the contrary are obliged to expect swift and sudden vengeance to be cut off in the midst of their days either by the hand of civil justice here below or from God's just displeasure against such 28. The hope of the righteous shall be gladness but the expectation of the wicked shall perish Paraphrase 28. It is common to good and bad men that both entertain themselves with hopes each hath his designed felicity which he proposeth to himself as the end of his endeavours But as in the kind so in the success and issue of them there is a vast difference The good man places his chief end in approving himself to God by uniform obedience to his commandments and waiting and depending on him for all the advantages of this and another life and this very dependance and chearfull expectation of reward from God and the comfort of a good conscience in the discharge of this and all other parts of duty is at the present matter of the greatest joy to him and this sure to continue without danger of frustration to all eternity what he now professeth before hand in hope he shall triumphantly receive with all exultation and so never meet with any cause of sorrow from the defeat of his hopes Whereas on the other side the expectations of the wicked being all placed on the pleasures or profits or honours of this life are sure to be sadly frustrated that which they take for pleasure is far from such and so they 'l find if they ever compass the enjoying of it And so for riches and honour also they seldom are gotten by those that most impatiently thirst after them and when they are they prove empty unsatisfactory and vexatious matter of far more trouble and disquiet than of joy and at the end of such sad pursuits there remains an arrear of endless woes and this is all that his eager thirsts and hopes come to 29. The way of the Lord is strength to the upright but destruction shall be to the workers of iniquity Paraphrase 29. Many unspeakable advantages there are to us from the law of God but especially this that it is matter of unshaken courage to him that preserves his obedience to it entire Such a man fears nothing the anger of God he is secure from and cannot reasonably fear that and against the threats of men he is impregnable they cannot doe him any real hurt and so the righteous man is bold as a lion the conscience of his integrity is a foundation of all confidence to him and besides the providence and mercy of God is a compleat armature and ammunition to such will defend him from all possible evil Whereas on the contrary this law of the Lord is matter of all terrour and amazement to all wicked men there is a secret dread and consternation of mind to those that go on in an evil course that hunts them and pursues them for ever the gripes of an accusing and condemning conscience which cannot look on God's law without just cause of horrour and evil aboads against themselves and at last drags them to God's Tribunal and there endites witnesses and condemns them 30. The righteous shall never be removed but the wicked shall not inhabit the earth Paraphrase 30. The blessing of God shall be sure to support and defend all good men and secure a durable felicity to them But a curse from him is to be expected on all impenitent wicked men which shall root out them and their posterities bringing signal punishments and judgments on them in this world beside that sad arrear in another 31. The mouth of the just bringeth forth wisedom but the froward tongue shall be cut out Paraphrase 31. And the reason of it is clear The good man lives to the honour and service of God he is usefull for the attracting of many to the ways of piety and instructing them therein He lives not to himself but as a fountain of common good propagates all vertue to other men labours to bring piety in fashion and to people the world with holy men whenas the wicked are not onely an unprofitable burthen of the earth but withall by their example and counsel by their actions and words propagate sin corrupt and poison the world with a pestilential conversation and so provoke and call down God's speedy and utmost vengeance upon them 32. The lips of the righteous know what is acceptable but the mouth of the wicked speaketh frowardness Paraphrase 32. The good man maketh use of his tongue to pacifie and reconcile intercedes with God for mercy to sinners and with returns of mildness and sweetness to the injuries and provocations of men preserves concord and amity among them and so his life is prolonged to some benefit But wicked men make no other use of their tongues but to provoke and dishonour God and to cause debates and enmities among men to enhaunse differences by exasperations and provocations but never to lessen or remove them and so as noxious weeds they are very fit to be rooted up Annotations on Chap. X. V. 3. The substance What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies must be somewhat doubtfull From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit was it may signifie substance estate possessions and so Psal 52.7 we render it riches and have the Chaldees authority for it who there reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his mammon or wealth and so they reade here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possessionem for which the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life in the notion of riches which support life see Note on 1 Pet. 3. c. so we know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used for possessions and so Luk. 12.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the comforts or advantages of life that come in to him from his possessions And if this be the notion of the word here then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may best be rendred disperseth
dissipates as Psal 1.4 the chaff which the wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scattereth dissipates which the LXXII render in sense not literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall destroy but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall distract catch away or dissipate But it is to be remembred that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factus est any event but it is used onely for ill ones calamities mischiefs and those either in act or thought So that place Psal 52.7 our vulgar reads in his wickedness so Psal 38.13 they talked of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mischiefs Psal 91.3 the pestilence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render noysome or noxious pestilence So Prov. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a naughty tongue a tongue of mischiefs and Prov. 19.13 a foolish son is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calamities to his Father so Mich. 7.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mischief or wickedness of his soul we render mischievous desire And if this be the notion here then the place will best be rendred he dissipateth or brings to nought the mischievous either enterprises or purposes of the wicked viz. those which are aimed against the righteous man in the former part of the verse whom God hath promised to defend from want and distress and so will defend from the mischievous designs of wicked men which if not dissipated and defeated would bring that distress upon him Thus the vulgar renders it Insidias impiorum subvertet shall subvert the treacheries i. e. mischievous designs of the wicked and so the learned Castalio impiorum noxas repellet he shall repell the mischiefs or injuries of the wicked and so the Interlinear praevitatem impiorum expellet shall expell or drive away i. e. dissipate scatter the pravity of the wicked V. 4. Slack hand The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fraudavit in Piel is ambiguous It signifies deceit and it signifies sloth which is a kind of deceit the slothfull servant robbing his master of that labour which is due to him and the slothfull man deceiving himself of that which he might gain by his diligence The Interpreter of the Chaldee renders the paraphrase here in the notion of fraud for when they thus render the passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he renders it paupertas attenuat virum dolosum poverty depresses attenuates a deceitfull man And in that sense it is certainly taken Psal 120.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceitfull tongue and so Mich. 6.12 and thus it well agrees with the words immediately foregoing the Lord dissipates whether the substance or the mischiefs of the wicked But if we look on the use of the word elsewhere in this book it will encline us to the latter sense for so what is said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 27. that he rosteth not that which is caught in hunting must needs belong to sloth and not to deceit and so the other part of the period exacts the substance of the diligent c. the LXXII there render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceitfull and the Chaldee that there reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by their Interpreter rendred vir dolosus a deceitfull man though I suppose their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Latin nebulo may signifie a slothfull man as well as a knave So v. 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the slothfull hand that shall be tributary is opposed to the hand of the diligent or sedulous and though there again the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceitfull yet the Latin which after them reads fraudulentus fraudulent v. 27. reads both there and here manus remissa the slothfull or cowardly hand parallel to which is our rendring of slack hand So also Jer. 48.10 cursed is he that doth work the work of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in negligence or sloth i. e. negligently The onely remaining difficulty is what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies for although the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to make and so the rendring be obvious the slothfull hand makes poor or causeth poverty yet there is another notion of that verb all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to depress or oppress so Zeph. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it I will undo them that afflict thee and in this the Chaldee and LXXII and Syriack agree to understand it the Chaldee as was said render the whole passage poverty attenuates or depresses the whether deceitfull or slothfull man and the LXXII leaving the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrendred reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poverty humbleth a man and so the Syriack also And so this will be the most probable rendring poverty depresseth the slothfull hand but the hand of the sedulous enricheth V. 6. Violence covereth the mouth of the wicked The words in the Hebrew are ambiguous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the nominative case it must then be rendred the mouth of the wicked shall hide or cover mischief or violence if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the nominative then our English from the vulgar Latin hath duly rendred it But the truth is all other Ancient Interpreters have taken the former way the Chaldee and Syriack have put it into words free from that ambiguity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Syriack with the mouth of the wicked rapine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impiety say the Syriack is covered And to this sense the LXXII may well be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mouth of the wicked shall hide untimely grief reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the nominative case though v. 11. where the same passage is again found they render it in the accusative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction shall cover the mouth of the wicked So the Interlinear os impiorum operiet injuriam the mouth of the wicked shall cover injury and the learned Castalio impiorum os tegit inhumanitatem the mouth of the wicked covers inhumanity And to this rendring there is no reason why we should not adhere the opposition betwixt this and the former part which is the onely appearance of pretence for the other being very commodious in this rendring thus blessings are upon the head of the just all men pour out their prayers to God for benedictions upon him which accordingly from God fall in abundance upon his head but the mouth of the wicked calumniators cursers contumelious persons covereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violence whether we take it in the active or passive sense in the active 't is evidently true for the end of every calumniator is the wronging of others that design of violence is covered or hid in his foul mouth but that comes not so home to the opposition unless we add to it the passive sense all mischief and sorrow to the calumniator himself his calumniating speaking evil or cursing of others
sometimes pride sometimes stomach sometimes impatience of injuries and sometimes and most especially covetousness the desiring to have somewhat which God had not made my lot and nothing but hudling and blending and confusion of proprieties throwing the lots into the Helmet again can give me hope of attaining it All the irregular swords and spears in the world are in the hands of these lusts both to forge and manage and the Graces that Christ prescribes are sent to drive these all out of the field The humility that Christ prescribes is directly contrary to that pride the meekness or obedience to Superiors so inculcated in the New Testament is the mortifying that stomach the patience and taking up the Cross and denying my self that hellish piece of sensuality that of revenge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sent out to duel with that impatience and contentedness with whatever lot with that of ravening and coveting O let but the Beatitudes in the fifth of Matthew plant these blessed seeds in us and our swords will presently be out of fashion and within a while assaulted and eaten through with the tamest Creatures the rust that themselves beget your carnal Affections will lie useless by you or else be undiscernably transformed into calmer and more profitable shapes And that is the first part of Christ's method in working this change by a new strain of Precepts or Doctrines His second way is by a new kind of Spirit whether by that we mean the Spirit of Christ or the Spirit of the Gospel 1. The Spirit of Christ taken almost in the Naturalists acception of the word Spirit for a kind of vital or animal spirit For this flowing from Christ our Head and passing freely through all the Members unites us not only to him but one to the other also in a vital fellow-membership to which you know nothing is more contrary or destructive than the Sword division or Separation and this is the Argument in St. Paul for the strictest charity not so much as to tell a falsity one to another which is sure less than drawing of Swords calling down fire from Heaven one upon another because saith he ye are members one of another all members are united in one spirit And then though some members are sometimes corrupt and diseased and therefore offend and grieve the other members nay 2. though one member sometimes work real injury to the other the petulancy of the hand or tongue bring mischief to the whole body and 3. though the members generally differ in opinion one from the other the Smell liking that which the Taste utterly dislikes yet is neither one nor all of these ground sufficient for any member to bear malice revenge any thing but love and tenderness of care and bowels towards the other because of the uniting spirit that passes through them and gives them joys and sorrows in sympathy one with another but never animosities or indignations underminings or betrayings one of the other But then 2. that which I chiefly mean by the new kind of Spirit is the Spirit of the Gospel In the 9. of Luke there is a reference to this as to a consideration that all disciples of Christ are much concerned in and from ignorance whereof all our bloudy and fiery and thundering designs against our own or the enemies of Christ do proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you know not or consider not what kind of spirit you are of The Gospel-spirit it seems was peculiarly qualified a spirit of a special temper nothing favourable to the proposals of the Boanerges and if you would know the kind of it you shall have it first Positively then Negatively Positively the Gospel-spirit is a Jewel will you call it or an Asterism made up of all those Celestial Gems even now touch'd on Poverty of spirit mourning meekness purity of heart hungring and thirsting after righteousness not after the Cannibal-feast of fellow-Christians bloud again of mercifulness peace-making being persecuted and reviled and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a piece of Rabshakeh's railing Rhetorick to be had in hell which is not poured out on them and indured chearfully by them in obedience to Christ Put all these together and mix with them such a proportion of Self-denial and chearful following of Christ whithersoever he leads and the quintessence the Elixir that by the help of the Limbeck is fetch'd out of all these in union or refraction is in the Chymist's style the Spirit of the Gospel the Spirit of Christianity If you will yet more perfectly understand it you must then look on it Negatively as 't is in that place by Christ set opposite to the spirit of Elias Elias his spirit you may discern by the five considerations or respects that his person is capable of 1. Elias was under the Law 2. Elias was a Prophet 3. Elias was a Zelot as the Author of the Book of Maccabees calls him and Phineas and so he was peculiarly in that passage to which the Disciples refer 4. Elias called for judgments from heaven 5. That judgment was particularly Fire And proportionably to these five Elias his spirit was A 1. Legal spirit 2. A Prophetick spirit 3. A Zelotick spirit 4. A Cursing spirit 5. A Fiery spirit And by the opposition to each and all of these five you will be able to make up the new-qualifi'd spirit the Spirit of the Gospel 1. The Legal spirit is that which was observable in the time of the Law especially in order to the planting of the Israelites in Canaan and rooting out of the Inhabitants and that was a rough bloudy hating eradicating spirit and that Legal is certainly out-dated and abolished now and in its place the spirit of the Gospel a smooth loving planting spirit quite contrary to that 2. The Prophetick spirit was that which received immediate directions from heaven I mean not from the supernatural influences and motions of Grace preventing or exciting sanctifying or assisting in the heart of the regenerate man but as the spirit of sanctification and the spirit of prophecy are very distant things so I say from the extraordinary revelations of his will by Vrim and Thummim by Vision by Dream by coming of the Spirit or of the word of the Lord upon them or to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acted and carried by God And the Gospel-spirit is that which after the out-dating of Prophecies pretends to no such special revelations to no other direction or incitation or impulsion of the Spirit than that which lies visible in the New Testament verbum vehiculum spiritus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word is it that brings and administers the Spirit unto us the Spirit that incites us to perform those duties that the Word hath prescribed us and if to any thing else contrary to that hath then need of the exorcist to bind or cast out that spirit the Spirit which when it comes to be tried whether it be of God or no pretends not like
vital energy of the Gospel God of his infinite mercy grant us all even for the sake and through the operation of his Son Jesus Christ that wonderful Counsellor that mighty God that Father of this Evangelical state that Prince and that God of peace to whom with the Father and the holy Ghost be ascribed as is most due the honour the glory the power praise might majesty and dominion which through all ages of the world hath been given to him that sitteth on the Throne to the Holy Spirit and to the Lamb for evermore Amen The II. SERMON MATTH 11.30 My yoke is easie and my burthen is light THat the Christian's Heaven should be acknowledged his only blissful state and yet they which pant for bliss never think fit to enquire after it That Christ the way to that heaven should be truly styled by one Prophet the desire of all Nations and yet they that look on him be affirm'd by another Prophet to see nothing in him that they should desire him That a rational creature should be made up of such contradictions as to desire life most importunately and yet as passionately to make love to death to profess such kindness to immaterial joyes and yet immerse and douz himself in carnal to groan and languish for Salvation i. e. an eternal state of purity and yet to disclaim and flie it whensoever any impure delight is to be parted with might have leave to exercise and pose a considering man were there not one clear account to be given of this prodigy one reason of this fury the many evil reports that are brought up of the way to this good land the prejudices fatal prejudices infused into us the vehement dislikes and quarrels to all Christian practice that only passage to our only bliss We have heard of an Angel with a flaming Sword at the gate of Paradise which our poetick fears and fancies have transformed into a Serpent at the door of the Hesperides garden that Angel fallen and turned into a Devil we have heard of the Cannibal Anakims in the confines of the promised Land that devour all that travel toward that Region and our cowardly sluggish aguish fancies have transplanted all these into Christendom made them but emblems of Christ's duri sermones the hard tasks unmerciful burthens that he laies on his Disciples yea and conjured up a many spirits and Fairies more sad direful apparitions and sent them out all a commanded Party to repel or to trash us to intercept or incumber our passage toward Canaan to pillage and despoil the Soul of all Christian practice of all that 's duty in Discipleship Three of these prejudices our Saviour seems to have foreseen and prevented in the words of this Text. 1. That there is no need of doing any thing in Discipleship Christ came to free from yokes to release from burthens the Gospel's made all of promises Obedience to precepts is a mere unnecessary And for the preventing of that prejudice you have here as a yoke and a burthen so both of Christ's owning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my yoke and my burthen A second prejudice of them that being forc'd to confess the necessity of Christian obedience do yet resolve it impossible to be perform'd discerning the burthens in my Text must have them unsupportable burthens no hope no possibility for us to move under them and then studium cum spe senescit their industry is as faint as their hope Desperation stands them in as much stead as Libertinism did t'other they are beholden to the weight of their burthens for a supersedeas for taking them up And for the preventing of that prejudice you have here this character of Christ's burthen not only supportable but light my burthen is a light burthen A third prejudice there is yet behind of those that having yielded the both necessity and possibility of Christian obedience are yet possest of the unpleasingness and bitterness of it like those in the Prophet cry out The burthen of the Lord the burthen of the Lord the yoke a joyless melancholick yoke the burthen a galling pinching burthen and to them hath our Saviour designed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as the most significative epithet to express the nature of the Christian yoke We have rendred it but imperfectly my yoke is easie it signifies more richly my yoke is a benign yoke all pleasure and profit made up in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is gracious 1 Pet. 2.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2.4 signifies the bounty we render it the goodness of God that which immediately before is the riches of his bounty and proportionably the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gracious bountiful yoke a mine a treasure of bounty a good a joyous and a gainful yoke And he that is thus answered in all his objections confuted in all his fears and prejudices and excuses for Libertinism if he do not acknowledge the reasonableness of Christ's advice take my yoke upon you take it for its own sake though it were not laid upon you by Christ my necessary my light my gracious yoke he that will not accept of some office in the house of so good a Master I know not what kind of address to make to him I must leave him to Pythagoras's Sponde's that could cure a Mad man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectifie the errours of his appetite first and then his mind first of his spleen and then his brain before any portion of this bread of life will be diet for him I have drawn you the lines which lie folded up in this Text the filling each up with colours in the shortest manner I could devise would prove a work of more time than is now my portion The expedient I have resolved on is to leap over the two former and only fasten on my last particular as that which includes and supposes the two former as that which will bring its reward with it invite and feed your patience and in all probability obtain your belief because there is never an interest never a passion about you that it contradicts Your patience being thus armed with a fight of the guesses but one stage and that the smoothest you ever pass'd I shall presume you ready to set out with me and it is to consider that anticipation of the third prejudice in the Epithet affixt to Christ's yoke in the fulness of its significancy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my yoke is a benign a gracious a pleasant a good and a gainful yoke Yea and that in this life at the taking the yoke upon you a present gooodness in it here though there were never a treasure of rewards never a heaven after it at least as the present paradise of a true Disciple is considered apart abstracted from that future expectation my yoke is a good yoke is for the present the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is hath an influence on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉
as much of hell in the extinction of this flame as in the raging of that in the chill numm'd as in the raving tormented spirit as fatal a Lethargy from the one as Fever from the other If any man love not the Lord Jesus Christ let him be Anathema Maranatha saith St. Paul Blessed Apostle I cannot imagine thy Gospel-spirit could permit thee to deliver those words as a wish or prayer for curses on any even enemy of Christ may not this form of speech be a Scheme of Apostolick Rhetorick If any man love not the Lord Jesus he is and shall be for the very present he is the interpretation of those thundring sounds anathema maranatha a miserable accursed creature the very not loving the chilling of that blessed passion within his breast is the saddest curse that the Devil could design his hated'st enemy Add unto this that other branch of Charity that ray which Prometheus in the figure stole from heaven to inspire and warm the world with that inferiour elementary fire love of our fellow-men our fellow-Christians and tell me if there be any thing so capable not only of the quà m bonum but the quà m jucundum too that hath so much of the pleasant as well as the vertuous in the composition The ground of all pleasure is agreement and proportionableness to the temper and constitution of any thing the reason saith Boethius that men love Musick so well is the answerableness of the Notes in that to those observed by nature in the fabrick of our bodies And say we is there any thing so agreeable and harmonical so consonant to our reasonable nature to the ingenuity of our kind and consequently so universally delightful to all that have not put off Man in exchange for Panther and Tigre as that which Christ hath left us our duty yea and our reward the loving of the brethren that language that Song of love that we are to practise here that we may chant it in heaven eternally 'T is said to be a speech of Christ's which the Nazaren Gospel hath recorded though our Bibles have not and it seems by St. John all was not written which Christ spake to them Nunquam laeti sitis nisi cum fratrem in charitate videritis There is no spectacle of delight to a Christian nothing of value sufficient for a Disciple to rejoyce at but to see his fellow-Disciples embracing one another in love And they say Mahomet was such an admirer of this quality that he once resolved to have inserted a Precept of good-fellowship among his Laws because he thought he had observed though most ridiculously mistaken that that which is indeed the bane was a promoter of this Charity I conceive I have the suffrage of all mankind that Charity is a pleasing grace and of the wisest and most pondering observers that Friendship is the only sweet neighbour and companion of life that which being drained from its baser mixtures which would otherwise cause satiety becomes the prime ingredient in the glorified Saints of whose state we understand little but that they are happy and love one another and in that for ever happy that they for ever love one another charitas nunquam excidit and so their bliss nunquam excidit neither And then behold and admire the goodness of this yoke Christ's design even in this life to set up charity friendship above all vertues as high as it is above all felicities to settle that for the prime Christian duty which hath most of present blessedness in it to make that our burthen which is our bliss our yoke which is our boon and withall to separate it from all those mixtures which would either imbitter or shorten cool or satiate our love the lusts and excesses and the prides that would make the most ingenuous delight either less ingenuous or less delightful that love of my Brother's vertues love of his Soul love of the Nature that Christ assumed and died for and carried to Heaven with him love of the Image of God in him that most transporting durable pleasure And all this will be abundantly sufficient to make up a second instance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the graciousness and pleasantness of this yoke A Third shall be by referring you to the most extemporary view of the commands of the Decalogue which Christ came not to destroy but to fill up and perfect Temperance is the only Epicurism Continence or Conjugal Chastity the only Supersedeas to that black flame that is the Incontinent's daily Hell even in this life But above all that Precept of the Old and Mystery or Craft of the New Testament Thou shalt not covet that of Contentment with whatsoever lot the prohibition of all desire which seemeth such a galling restraint to the carnal man with his bored tub of insatiate desire as Jamblichus calls it about him but to him that hath taken this yoke upon him is the gainfullest not duty but donative not burthen but purchase and preferment that any mortal is capable of The Philosopher could resolve it the way to help any man to whatever he wanted detrahere cupiditatibus to pare so much off from his desires as his desires were larger than his fortune To bring down his ambitions to his lot would be as rich a prize as the compassing and acquiring all his ambitions Contentment is in earnest the Philosopher's Stone that makes Gold of any thing the Pandora's Box that hath all wealth and honour and pleasure in its disposing makes the poorest Eremite the richest possessor the most scorned abject the most honourable person the Recluse or the mortified Christian the most voluptuous liver in a Kingdom every diminution that can come by the malice of men or devils a pleasurable calamity whilst the largest possessions in nature without this one skill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this sovereign piece of Alchymy are still the perfectest beggery imaginable The Devil 's whole Map or Landskip of all the Kingdoms and glory if as liberally offered so actually bestowed is not able to satisfie the lusts of one eye much less to fill up the angles and vacuities of one heart without it That one prudent instruction of Quod sis esse velis nihâ—lque malis in one Poet or Permittes ipsis expendere numinibus in another or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a third Stand still and see the salvation of our God is a far richer provision than all their more glittering fictions of Golden Apples and Golden Showers and Golden Fleeces and Golden Rods that could make such sudden metamorphoses yea and of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Golden Nets the Golden Ages can afford us In heaven saith Christ they neither eat nor drink marry nor are given in marriage and yet are better satisfied and pleased than they below that are fed in Mahomet's Dining-room or lodged in his Seraglio The not desiring those pleasures of life is to them the same thing with
a passive obedience to Heaven The submitting to God's will in suffering what he lays upon us the utmost degree of Patience that the most of us attain to and when we have done that think our selves Champions and Martyrs of the first magnitude is but a very moderate degree of Christian fortitude that which Christ needed not have ascended to the Cross to preach unto us a man must be a kind of mad Atheist to come short of that for what is it but Atheism to think it possible to resist his will and what but madness to attempt it 'T is that high Philosophy of submitting to his wisdom the acknowledging God the best chuser for us the stripes which he sends far fitter for our turns than all the boons we pray for his denying of our demands the divinest way of granting them and in a word the resolving that whatever is is best whatsoever he hath done best to be done whatsoever permitted best to be permitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that very fury and madness of earth and hell is a piece of God's oeconomy whatsoever is revealed to be his will by its coming to pass among us is though the Actors in that Tragedy shall pay dearly for it yet better and more desirable and eligible for us than all friends and Patron-guardians in heaven and earth yea and our own Souls could have contrived and chosen for us The good Hezekiah's Good is the word of the Lord which he hath spoken when it denounced destruction to his whole family old Nahum's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even this for good to the heaviest news that ever came so oft repeated that we find him in Elias Levita surnamed Gamzo Even this the firm adherence to the truth of that Apostolical Aphorism that all things tend to good to them that love God from tribulation through seven degrees to sword or death it self and the forming all our lives by the plastick vertue of this one Article this submission I say to his wisdom superadded to that other to his will and that attended with its natural consequent a rejoycing in tribulation is the lesson God's rod must teach us yea and submission in actions as well as sufferings to his precepts as well as to his decrees doing chearfully as well as patiently enduring his will or else we are still but punies in St. Paul's Academy but triflers in the School of the Cross of Christ Once more Denunciations of God's wrath may set us a praying oftner than we were wont before make us assiduous and importunate in that duty The tempest in Jonah may cast the heathen Mariners upon their knees crying every man unto his God and yet for want of the clean hands to spread forth towards Heaven of the new Soul to exhale and breath forth those prayers the liveliest of those flames like all those which our earthy fire brings forth faint and extinguish long before they come to that Region of purity 'T was the blind man's Divinity Now we know that God heareth not sinners a principle of blind Nature and Hierocles a Philosopher descants excellently upon it The sacrifice of such unreformed fools is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a feast for the fire to prey on their offerings to the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prize for the sacrilegious to seize on the wise man is the only Priest the only friend of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only man that knows how to pray offering up himself for a sacrifice hewing his lower Soul into an Image his upper into a Temple of his Deity I might shew you some more of these inferiour uses imperfect sudden motions that these judgments may have forced from us and so still like Chymicks in the pursuit of the Philosopher's Stone we meet with may handsome Experiments by the way please our selves in our journey though never attain to our journeys end These sad Times and this forced study and contemplation of God in his Judgments may have cast us upon some considerable Christian vertues and yet not advanced us within any ken of that great transcendent treasure to which all the ignis and the sulphur the fire and the brimstone of his Judgments that vast expence of thunder-bolts to the emptying of his Armory was design'd Repentance is a higher pitch than any or all of these and 't is only Repentance is the proper Use of this sad Doctrine and not all kinds that pass under that Title neither and that must be shewed you in our next stage And first the Repentance we speak of is not Sorrow whether for misery or for sin For Misery that sluce which lets out such rivers of tears which get away all the custom from godly sorrow or humiliation Such sorrow as this is admirably described by God Hos 7.14 and call'd assembling themselves for corn fasting and praying only upon the loss and for the recovering of worldly plenty and this it seems very reconcileable with all the impiety in the world for it follows and they rebel against me Nor bare sorrow for sin neither that which some men call Repentance and by so doing have fill'd Hell with none but Penitents for I am confident there is not an unhappy creature there which hath not both these parts of sorrow both for his misery and for his fall that betray'd him to it had he not Hell were not half so much hell as 't is two of the sorest tormentors would be missing the sense of the flames and the gnawing of the worm the one extorting the tears the other the gnashing of the teeth Nor secondly Humiliation alone though that were a great rarity to be found among us for though that might prevail to avert or defer secular calamities from a Kingdom as it did from Ahab and therefore our Satan that accuses this Nation day and night before God will not allow us this common grace after all our sufferings the whole Nation God knows is as unhumbled as ever yet will not a bare humiliation under God's rod be accepted for a sufficient return when Repentance and change is call'd for No nor thirdly the sudden passionate motions toward Reformation the shooting up of the seed in the stony ground many such weak false conceptions there are in the world and an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or speedy abortion the common fate of them all like the Goats in the Philosopher that give milk when they are stung but never else When he slew them they sought him and turned them early and enquired after God Every one of these is but a poor imperfect paiment of that great arrear that God's terrors and imminent Judgments are come like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gospel to arrest us for and if we do not presently make our peace with our adversary by rendring him that only royal tribute the sincere impartial uniform obedience of our whole age to come and counting the time past of our lives sufficient to have wrought the will
of the Gentiles give our selves up an early and voluntary sacrifice to Christ first to be slain before him then brought forth like Antinous in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there lies the sin laid out a spotted Corps that hath brought all the misery upon us and then offered up upon his Altars so many devoted mortified new creatures that have the addition of Fire to that of Air and Water in the mixture the active vital as well as the sighing weeping penitentiaries the imitation of the Sacrifices of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gold pour'd about the horns of the Sacrifice not only the Ox or bestial part slain but righteousness and mercy to the poor used as the Ceremonies of breaking off our sins of slaying that sacrifice as in the Primitive times no Penitent was re-admitted to the Church without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or alms-deeds and for him that was in the Church there was yet no coming to the Sacrament without an Offertory then still after all this passionate variety hath God's message not yet had audience from us and till God may be heard by us there is small hope that we shall ever be heard by God for Repentance is not only the only Use of the denunciation but withal the only preservative or phylactery the only way of averting the Judgment which is now at hand my last particular Repent for it is at hand And here I shall be able but only to draw you a Scheme of what I had design'd you a rude draught of dead lines and not venture to importune your patience with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only tell you that I had purposed 1. To explain to you that mystery of Scripture The distribution of God's Judgments into reversible and irreversible And 2. to give you the mark or character in Scripture discriminating the one from the other the reversible under God's word only the Nineveh shall be destroyed and yet Nineveh repents and Nineveh is not destroyed The irreversible under God's Oath also Though these three men were in it Noah Daniel and Job as I live saith the Lord they shall deliver neither sons nor daughters c. 3. The commonness and frequency of the motion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or proficiency of one of these states into the other the change that some addition of judgments and years and sins and intercalary mercies may make in God's decrees their improvement into irreversible Thus is it very possible that upon the first breaking out of these Judgments upon this Land the beginning of this rouzing Sermon the fate and state of this Kingdom might be a reversible mutable state like the Souls of men in Maximus Tyrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a pendulous middle posture But since the prodigious unkindly working of these medicinal inflictions as of the bitter water in the trial of Jealousie making the thigh to rot and the belly to swell since to all the sins that before we had borrowed from our Neighbours we have added so many more from the Fiends and Furies to the rifling and impoverishing as it were of Hell it self since those Armies of high uncleannesses of lies of crafts of multiplied oaths a strange discordant grating harmony in the ears of God of sacrilegious rapines and prophanations of I beseech you save me the pains of confessing them for you that sin might be exceeding sinful and destruction exceeding destructive and after some intermission of Judgments but none of provocations since a Dove-like embleme of peace hath been hovering over our heads but not permitted to rest upon us disclaim'd and driven out of our Region as a Vulture or Scriech-owl the most ominous hated enemy since the concurrence of all these I say 't is also as possible we may be now improv'd and advanc'd to our full measure But then 4. I should have shew'd you also the indiscernibleness to the eye of man of the difference of these distant states till God by his promulgate Sentence have made the separation we have not such skill in Palmestry as to interpret the lines and strokes in God's hand which hath been long upon us nor in Symptoms as to judge whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be infallibly mortal or no and from thence the possibility yet that it may not be too late for us to return and live to set God a Copy of repenting But then 5. Till this be done every minute we breathe we suck our poison we run upon all the Spears and Cannons in the World nay if God should hear us before we have answered him if Mercy should interpose before Repentance and Reformation make us capable of it that very Mercy were to be deprecated as the greatest Judgment in the world a kind of Hell of desertion a why should ye be smitten any more a not vouchsafing us the medicinal stripes a delivering us up to our selves as to the fatallest revengefullest enemies the most merciless bloodiest executioners God may spare us in wrath relieve us in fury give us a treacherous settlement a palliate peace the saddest presage and fore-runner imaginable and such it is sure to be if the surface of the flesh be healed before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the depth of the wound in the heart be search'd and mollified if God repent before we repent and against such mercies we have more reason to pray than against all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and intestine flames all the Tophets and Purgatories and Hells that the fury of men or devils can kindle within our coasts The same motive that made St. Basil call for his Fever again to wit if the recovering of his Health were the re-flourishing of his Pride may move us to pray for the continuance of this State-fever till our impenitent hearts be humbled I will make you my Confessors till this Kingdom be really and visibly the better for stripes I cannot without some regrets some fears of uncharitableness pray absolutely for peace for it Lord purge us Lord cleanse us with thy sharp infusions cure and heal our Souls by these Causticks of thine and then thou mayest spare that charge pour in thy Wine and thine Oil instead of them but till then Domine nolumus indulgentiam hanc Lord we are afraid of thy indulgence we are undone if thou be too merciful we tremble to think of our condition if thou should'st give over thy Cure too early if thou should'st tear off our plaisters and our flesh together restore our flourishing before thou hast humbled and chang'd our Souls I have done with my last particular also Please you now but to spell these Elements together the sad threats of a direful Kingdom the but one word between us and that only Repentance to sanctifie it to us and avert it from us the Baptist miraculously born to preach it to them and the same Voice now crying in the Wilderness to this Nation in the midst of a whole Africk of Monsters a Desart of
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
principle of action and practice they must open to him as the Tulip to the rising Sun or as the everlasting dores to that King of glory give him an alacrious hospitable reception as the friend to the friend as the diseased to the Physician deliver themselves up most willing Patients to all his blessing warming influences to all his medicinable saving methods that he may sanctifie and reform bless and turn live and reign in our hearts by faith and prove a Shlloh in the Criticks notion of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortunatus est the work of the Lord for which he raised him thrive and prosper in his hands We must rise with Christ as well as die with him doe as the bodies of the Saints that slept Mat. 28.53 arise and come out of our graves of sin go into the holy City and appear to many Our resurgere must be attended with an ire an ire of obedience Go and he goeth an ire of motion too an active stirring vital life not sit only or creep but go and walk and run the way of Gods commandments and then 2. we must have a term for that motion a matter for that obedience an ubi for that ire and that civitatem sanctam 1. the City and then the holy the life of the man the Citizen the Common-wealths man risen with Christ in every of these capacities and then the sanctam a superaddition of all sanctity of all that 's Christian and in all these notions we must ire and praire go before as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so do that great act of charity attract others after us by exemplary lightsom actions apparere multis conduct the stray multitude to heaven That this is the benefit of Christs resurrection and that there is no faith or belief in this article to be counted of but that is thus improv'd thus evidenced is the special thing that I meant to perswade you from these words which I shall endeavour to do by reserving the remainder of the time for the third and last particular the interpretation of this Priestly office of Christ to which the resurrection instal'd him or wherein this blessing consists In turning c. For the equal dealing with which I conceive my self obliged to shew you these three things 1. What is meant by turning away every one from his iniquities 2. What the dependence is betwixt this and the resurrection of Christ 3. How this turning is an interpretation of blessing God having raised up his son Jesus sent him to bless us in turning c. For the first every syllable will be a hint of direction for this matter 1. Turn that one syllable is the best description of the great saving grace of repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Athanasius's phrase the inverting the transposing or the turning of the soul and less than that wâ—â—â— not prove sufficient humbling and confessing and grieving and hating will not serve the turn these are but initial preparatives to that last hand but dull lines but liveless monagrams which that vital pencil in this Text that of turning must fill up The want of this one accomplishment is the ruining of all makes that vast Chasm as wide as that betwixt Dives and Abrahams bosom the sorrowing confessing self-hating if unreformed sinner may fry in Hell when none but the returning Prodigal can find admission to Heaven and that for the turning The manner of which will be worth the observing also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is common to Christ and us but in a different power and sense he by way of efficience we of non-resistance active in Christ and but neutral in us he to turn us and then we to turn not to resist that power of his grace not to go on when he turns So in other phrases of Scripture he to draw and then we to run after him God to work in us both to will and to do and then we to work out our own salvation he to knock and we to open he to rouze the sleeper and we to awake and rise from the dead we to obey his grace but his grace most necessary thus to turn us or yet more plainly Christ to use all the means of turning us that can belong to God dealing with reasonable creatures and such as he means to crown or punish his call his promise his threats his grace preventing exciting assisting in a word all but violence and coaction which is destructive of all judgment to come and we not to resist to grieve to quench those blessing methods to turn when he will have us turn Then every one of you the extent of that grace consequent to that resurrection He is gone up on high hath led captivity captive and gave gifts unto men men indefinitely there and all flesh in the other prophecy I will pour out my spirit on all flesh and here every one of you i. e. primarily every one of you Jewes unto you first in the beginning of the Verse but then from them diffusively to all others The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.11 hath appeared unto all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. taking them all into the school of discipline teaching them to live soberly and justly and piously in this world and again every one this turning is indispensably necessary and therefore to every self flatterer O be not deceived c. and bring forth fruit c. and think not to say within your selves We have Abraham c. There is no dispensation for Abrahams Children for the elect for men of such and such perswasions no special priviledge for Favourites no Postern-gate or back stairs for some choice privado's all their prerogative is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earlier grace or more grace and consequently so much the more obligation but then except you repent and return you shall all perish 3. From his iniquities Iniquities first and then his Iniquities not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every legal breach or declination the resurrection and grace of Christ will not thus return us to a Paradise on earth will not thus sublime us quite out of our frail sinner-state till our mortality be swallowed up with life but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 villanies and wickednesses of the carnal man the wasting acts and noisome habits of an unsanctified life from these Christ died and rose that he might turn us There is not a more noxious mistake a more fatal piece of Stoicism amongst Christians than not to observe the different degrees and elevations of sin one of the first another of the second magnitude one ignis fatuus or false star differing from another in dishonour though not in glory some spots that are spots of sons that by a general repentance without particular victory over them by an habitual resolution to amend all that is amiss without actual getting out of these frailties are capable of Gods mercy in Christ reconcileable with a regenerate
at once accuser and lyer both If he do not so I am sure 't will be small matter of rejoycing to us small comfort in suffering as a thief saith the Apostle though all joy in suffering as a Christian and so small comfort in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being reproached unless the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falsly be joyned with it And therefore you must add that caution to your comfort that they be your good at least your justifiable deeds that be evil spoken of or else it will not be a sic prophet as the prophets were used like you The Clergy-man that in such a time as this when the mouth of hell is open against us shall think fit to open any other mouth to join in the cry against the Church to give life or tongue to any scandalous sin and set that to its clamans de terra crying from the ground that shall with any one real crime give authority to all the false pretended ones that are laid to the charge of our calling that by drunkenness or incontinence by luxury or sloth by covetousness or griping by insolence or pride by oaths or uncomely jesting by contention or imtemperate language by repaying evil for evil or railing for defamations shall exasperate this raging humour and give it true nourishment to feed on what doth he but turn broiler and boutefeau make new libels against the Church and by that means perswade credulous seducible spectators that all are true that have been made already I know not what climax or aggravation of woes is heavy enough for that man all the lamentations and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Bible Alas my brother will not reach unto it that of the milstone about the neck or the Melius si nunquam natus esset it had been better if he had never been born are the fittest expressions for him S. Paul for the vindicating his ministery from vileness was fain to mention all the good deeds he had ever done among them O let not us bring our evil to remembrance by acting them over afresh but think it most abundantly sufficient that we have already thus contributed to the defaming of our calling He that hath done so formerly that by the guilt of any one scandalous sin and it need not be of the first magnitude to deserve that title in a Minister hath contributed ought to the vilifying of the whole Order 't is now time for him to see what he hath done been a troubler of Israel set the whole kingdome in an animosity against the Clergy and when will he be able to weep enough in secret to wash out this stain incorporate into the very woofe of our robe I shall no farther aggravate the sin upon him than to prepare him to seek out for some remedy and to that end to bear me company to my last particular how far we are concerned in the transcribing S. Pauls pattern how far that practice and that end is imitable by us that are here assembled This practice consists of two parts a positive and a negative The positive part of this practice the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but you hath no case of scruple or difficulty in it The You are the Corinthians souls As in other places the souls signifie the persons so many souls went out of Aegypt i. e. so many men so here by way of exchange or quittance on the other side you i. e. your souls according to that of Pythagoras of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy soul is thou And then add the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I seek to it and it gives you the uncontradicted duty of a Minister to be a seeker of souls the spiritual Nimrod the hunter before the Lord hunter of men hunter of souls and that indeed as wild and untameable subtle a game as any wilderness can yield so unwilling to come into our toyls so wise in their generation to escape our snares so cunning to delude all our stratagems of bringing them to heaven that a man may commonly labour a whole night and catch nothing He that winneth or taketh souls is wise saith the wise man Prov. 11.30 A piece of wisdom 't is not suddenly learned a game wherein all the wisdome of the world the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prudence of the flesh and the cunning of hell are all combin'd in the party against us for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Synesius calls the soul this state betwixt God and devils and the game must be very carefully play'd and dexterously managed on our side if we think ever to win it out of their hands The manner of pastors as of shepherds among us is much changed from what it was in the Eastern parts of the world in Greece and in Jurie The sheep saith the Philosopher in his time would be led by a green bough and follow whithersoever you would have them and so in the Scripture is still mention of leading of sheep and of the people like sheep Psal 77. but now they must be driven and followed yea and sometime by worrying brought into the fold or else there is no getting them into the fairest lovelyest pasture The sheep were then a hearing and a discerning sort of creatures could hear the shepherd and know his voice from all others and when the thief and robber came the sheep did not hear them John 10.8 but now 't is quite contrary either not hearing at all profaneness and dissoluteness hath possess'd our souls with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit of slumber torpor absolute deafness that all our hearing of Sermons is but a slumber of such a continuance or else having no ears for any but the thief and robber if any come on that errand to rob us of our charity of our obedience of our meek and quiet spirits and infuse calumnies animosities railings qualities that ipso facto work metamorphoses in us change sheep into wolves his voice shall be heard and admired and deified like Herods the voice of God and not of man though nothing be so contrary to God or godliness as that voice In this and many other considerations it is that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I seek here is so necessary All our pains and industry diligence and sagacity are little enough to bring men into the true way to heaven so many by-wayes on every side inviting and flattering us out of it so much good company perswading nay so many false leaders directing us into error that a Minister had need fasten himself into the ground like a Mercuries post in this division of waies and never leave hollowing and calling and disabusing of passengers with a This is the way walk in it or in the Apostles words Follow peace with all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursue and follow it and holiness without which no man shall set the Lord Peace and holiness two such strangers such prodigies in the world having taken their leaves so solemnly with Astraea
the Sabbatical year which you know were to be left to the poor And again that there are four seasons wherein the plague was wont to rage especially in the fourth year upon the non-payment of the poor mans tithe the third year on the seventh upon the like default in the sixth in the end of the seventh upon default concerning the seventh years fruits that were to be free and common and the last yearly in the close of the feast of tabernacles upon the robbing of the poor of those gifts that at that time were left unto them the gleanings of the harvest and vintage the corners of the field the fallings c. Add to this one place more of Rabbi Bechai Though saith he it be unlawful to prove or tempt the Lord for man must not say I will perform such a commandment to the end I may prosper in riches yet Mal. 3.10 and Prov. 3.10 there is an exception for payment of tithes and works of mercy intimating that on the performance of this duty we may expect even miracles to make us rich and set to that performance on contemplation and confidence of that promise And 't is strange that we Christians should find more difficulty in believing this than the griping reprobated Jews strange that all those books of Scripture should be grown Apocryphal just since the minute that I cited those testimonies out of them This I am resolved on 't is wan◠of belief and nothing else that keeps men from the practice of this duty whatsoever 't is in other sins we may believe aright and yet do contrary our understanding hath not such a controuling power over the Will as some imagine yet in this particular this cannot be pretended Could this one mountain be removed the lessening of our wealth that alms-giving is accused of could this one scandal to flesh and blood be kick'd out of the way there is no other devil would take the unmerciful mans part no other temptation molest the alms-giver And how unjust a thing this is how quite contrary to the practice at all other Sermons I appeal to your selves At other times the doctrine raised from any Scripture is easily digested but all the demurr is about the practical inference but here when all is done the truth of the doctrine still that we shall not be the poorer for alms-giving is that that can never go down with us lyes still crude unconcocted in our stomachs A strange prepossession of worldly hearts a petitio principii that no artist would indure from us I must not be so unchristian whatsoever you mean to be as to think there is need of any farther demonstration of it after so many plain places of Scripture have been produced Let me only tell you that you have no more evidence for the truth of Christs coming into the world for all the fundamentals of your faith on which you are content your salvation should depend than such as I have given you for your security in this point Do not now make a mockery at this doctrine and either with the Jew in Cedrenus or the Christian in Palladius throw away all you have at one largess to see whether God will gather it up for you again but set soberly and solemnly about the duty in the fear of God and compliance with his will and in bowels of compassion to thy poor brethren that stand in need of thy comfort those Emeralds and Jacinths that Macarius perswaded the rich virgin to lay out her wealth upon and this out of no other insidious or vain-glorious but the one pure Christian forementioned design and put it to the venture if God ever suffer thee to want what thou hast thus bestowed Dorotheus hath excellently stated this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are saith he that give alms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that their farms may prosper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and God blesseth and prospers their farms There be that do it for the good success of their voyage and God prospers their voyage some for their children and God preserves their children yea and some to get praise and God affords them that and frustrates none in the merchandise he design'd to traffick for but gives every one that which he aimed at in this liberality But then all these traffickers must not be so unconscionable as to look for any arrear of farther reward when they are thus paid at present they must remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have no depositum behind laid up with God for them and therefore it is necessary for a Christian to propose to himself more ingenuous designs to do what he doth in obedience to and out of a pure love of God and then there is more than all these even a kingdom prepared for him Matt. 25. I must draw to a conclusion and I cannot do it more seasonably more to recapitulate and inforce all that hath been said than in the words of Malachy c. 3.10 Bring you all the tithes into the storehouse no doubt but this comprehends the duty in the text the compleveris anno tertio the poor mans tithing that there may be meat in my house and prove me now herewith saith the Lord of hosts if I will not open you the windows of heaven and pour you out a blessing that there shall not be room enough to receive it If this will not open the misers hand unshrivel the worldlings heart I cannot invent an engine cunning or strong enough to do it Thou that hast tired and harass'd out thy spirits in an improsperous successess pursuit of riches digged and drudged in the mines thy soul as well as thou and all the production of thy patience and industry crumbled and mouldered away betwixt thy fingers thou that wouldest fain be rich and canst not get Plutus to be so kind to thee art willing to give Satan his own asking thy prostraveris for his totum hoc to go down to hell for that merchandise and yet art not able to compass it let me direct thee to a more probable course of obtaining thy designs to a more thriving trade a more successful voyage not all the devotions thou daily numbrest to the Devil or good fortune not all the inventions and engines and stratagems of covetousness managed by the most practised worldling can ever tend so much to the securing thee of abundance in this life as this one compleveris of the text the payment of the poor mans tithing And then suffer thy self for once to be disabused give over the worldlings way with a hâc non successit reform this error of good husbandry this mistake of frugality this heresie of the worldling and come to this new Ensurers office erected by God himself prove and try if God do not open thee the windows of heaven Shall I add for the conclusion of all the mention of that poor unconsidered merchandise the treasures of heaven after all this wealth is at an end the
respect to this Incarnation of Christ that the hopes the belief the expectation of Salvation which the Father 's lived and breathed by under the types of the Law was only grounded upon and referred unto these Promises of the future Incarnation that they which were not in some measure enlightned in this mystery were not also partakers of this Covenant of Salvation that all the means besides that Heaven and Earth and which goes beyond them both the brain of Man or Angel could afford or invent could not excuse much less save any child of Adam That every Soul which was to spring from these loins had been without those transcendent mercies which were exhibited by this Incarnation of Christs plung'd in necessary desperate damnation Your patience shall be more profitably imployed in a brief Application of the point First That you perswade and drive your selves to a sense and feeling of your Sins those sins which thus pluckt God out of Heaven and for a while depriv'd him of his Majesty which laid an engagement upon God either to leave his infinite Justice unsatisfied or else to subject his infinite Deity to the servile mortality of Flesh or else to leave an infinite World in a common damnation Secondly To strain all the expressions of our hearts tongues and lives to the highest note of gratitude which is possible in answer to this Mystery and Treasure of this God with us to reckon all the Miracles of either common or private preservations as foils to this incomparable Mercy infinitely below the least circumstance of it without which thine Estate thy Understanding thy Body thy Soul thy Being thy very Creation were each of them as exquisite Curses as Hell or Malice could invent for thee Thirdly To observe with an ecstasie of joy and thanks the precious priviledges of us Christians beyond all that ever God profest love to in that we have obtained a full revelation of this God with us which all the Fathers did but see in a cloud the Angels peep'd at the Heathen world gap'd after but we behold as in a plain at mid-day For since the veil of the Temple was rent every man that hath eyes may see Sanctum Sanctorum the Holy of Holies God with us Fourthly To make a real use of this Doctrine to the profit of our Souls that if God have designed to be Emmanuel and Jesus an Incarnate God and Saviour to us that then we will fit and prepare and make our selves capable of this Mercy and by the help of our religious devout humble endeavours not frustrate but further and promote in our selves this end of Christs Incarnation the saving of our Souls and this use is effectually made to our hands in the twelfth to the Hebrews at the last Wherefore we receiving a Kingdom that cannot be moved i. e. being partakers of the Presence the Reign the Salvation of the Incarnate God Let us have grace whereby we may serve God acceptably with reverence and godly fear And do thou O powerful God improve the truth of this Doctrine to the best advantage of our Souls that thy Son may not be born to us unprofitably but that he may be God not only with us but in us in us to sanctifie and adorn us here with his effectual grace and with us to sustain us here as our Emmanuel and as our Jesus to crown and perfect us hereafter with glory And so much for this point That Jesus and Emmanuel import the same thing and there was no Salvation till this presence of God with us We now come to the substance it self i. e. Christs Incarnation noted by Emmanuel which is by interpretation c. Where first we must explain the word then drive forward to the matter The Word in Isaiah in the Hebrew is not so much a name as a sentence describing unto us the mystery of the Conception of the Virgin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with us God where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is taken in Scripture either absolutely for the nature of God as for the most part in the Old Testament or personally and so either for the Person of the Father in many places or else distinctly for the Person of the Son so Hos i. 7 And will save them by the Lord their God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their God i. e. Christ and so also most evidently in this place out of Isaiah where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Son Incarnate God-man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many the like especially those where the Targum paraphrases Jehovah or Jehovah Elohim by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of the Lord i. e. Christ Jesus Joh. i. 1 As for instance Gen. iii. 22 that Word of the Lord said and Gen. ii 6 the Word created Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies in its extent near at with or amongst Thirdly the Particle signifying us though it expresses not yet it must note our humane nature our abode our being in this our great World wherein we travel and this our little World wherein we dwell not as a mansion place to remain in but either as an Inn to lodg or a Tabernacle to be covered or a Prison to suffer in So that the words in their latitude run thus Emmanuel i. e. The second Person in Trinity is come down into this lower world amongst us for a while to travel to lodg to sojourn to be fetter'd in this Inn this Tabernacle this Prison of mans flesh or briefly at this time is conceived and born God-man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same both God and Man the Man Christ Jesus And this is the cause and business the ground and theme of our present rejoycing in this were limited and fulfilled the expectation of the Fathers and in this begins and is accomplished the hope and joy of us Christians That which was old Simeons warning to death the sight and embraces of the Lord Christ Luk. ii 28 as the greatest happiness which an especial favour could bestow on him and therefore made him in a contempt of any further life sing his own funeral Nunc Dimittis Lord now lettest thou c. This is to us the Prologue and first part of a Christians life either the life of the World that that may be worthy to be call'd life or that of Grace that we be not dead whilst we live For were it not for this assumption of flesh you may justly curse that ever you carried flesh about you that ever your Soul was committed to such a Prison as your Body is nay such a Dungeon such a Grave But through this Incarnation of Christ our flesh is or shall be cleansed into a Temple for the Soul to worship in and in Heaven for a robe for it to triumph in For our body shall be purified by his Body If ye will be sufficiently instructed into a just valuation of the weight of this Mystery you must resolve
spring before we die that we would but answer those invitations of mercy those desires of God that we should live with an inclination with a breath with a sigh toward Heaven Briefly If there be any strong violent boisterous Devil within us that keeps possession of our hearts against God if the lower sensual part of our Soul if an habit of sin i. e. a combination or legion of Devils will not be over-topped by reason or grace in our hearts if a major part of our carnal faculties be still canvasing for Hell if for all our endeavors and pains it may appear to us that this kind of evil spirit will not be cast out save only by Fasting and Prayer Then have we yet that remedy left First To fast and pine and keep him weak within by denying him all foreign fresh Provision all new occasions of sin and the like and so to block and in time starve him up And then secondly To pray that God will second and fortifie our endeavors that he will force and rend and ravish this carnal Devil out of us that he will subdue our wills to his will that he will prepare and make ready life for us and us for life that he will prevent us by his grace here and accomplish us with his glory hereafter Now to him c. SERMON VII JER V. 2 Though they say the Lord liveth surely they swear falsely NOT to waste any time or breath or which men in this delicate and effeminate Age are wont to be most sparing and thrifty of any part of your precious patience unprofitably but briefly to give you a guess whither our discourse is like to lead you we will severally lay down and sort to your view every word of the Text single and so we may gather them up again and apply them to their natural proper purposes First then the particle Though in the front and surely in the body of the Text are but bands and junctures to keep all together into one proposition Secondly the Pronoun They in each place is in the letter the Jews in application present Christians and being indefinite might seem to be of the same extent in both places did not the matter alter it and make it universal in the former and particular in the latter for Artists say that an indefinite sign where the matter is necessary is equivalent to an universal where but contingent to a particular Now to say the Lord liveth was and is necessary though not by any Logical yet by a Political necessity the Government and humane Laws under which then the Jews and now we Christians live require this profession necessarily at our hands but to swear falsly not to perform what before they profest is materia contingens a matter of no necessity but free will and choice that no humane Law can see into and therefore we must not interpret by the rules of Art or Charity that all were perjur'd but some only though 't is probable a major part and as we may guess by the first verse of this Chapter well nigh all of them Thirdly to say is openly to make profession and that very resolutely and boldly that none may dare to distrust it nay with an Oath to confirm it to jealous opinions as appears by the latter words They swear falsly while they do but say and Jer. iv 2 Thou shalt swear the Lord liveth c. Fourthly the Lord i. e. both in Christianity and Orthodox Judaism the whole Trinity Fifthly Liveth i. e. by way of Excellency hath a life of his own independent and eternal and in respect of us is the Fountain of all Life and Being that we have and not only of Life but Motion and Perfection and Happiness and Salvation and all that belongs to it In brief to say the Lord liveth is to acknowledge him in his Essence and all his Attributes contained together under that one Principle on that of life to believe whatever Moses and the Prophets then or now our Christian Faith hath made known to us of him Sixthly to falsifie and swerve from Truth becomes a farther aggravation especially in the present instance though they make mention of that God who is Yea and Amen and loves a plain veracious speech yet they swear though by loud and dreadful imprecations they bespeak him a Witness and a Judge unto the Criminal pray as devoutly for destruction for their Sin as the most sober Penitent can do for its Pardon yet are they perjur'd they swear falsly More than all this they openly renounce the Deity when they call upon him their hearts go not along with their words and professions though it be the surest truth in the World that they swear when they assert that the Lord liveth yet they are perjur'd in speaking of it though they make a fair shew of believing in the brain and from the teeth outward they never lay the truth that they are so violent for at all to their hearts or as the Original hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vanum to no purpose 't is that they swear no man that sees how they live will give any heed to their words will imagin that they believe any such matter So now having paced over and as it were spell'd every word single there will be no difficulty for the rawest understanding to put it together and read it currently enough in this proposition Amongst the multitude of Professors of Christianity there is very little real piety very little true belief In the verse next before my Text there is an O Yes made a Proclamation nay a Hue and Cry and a hurrying about the streets if it were possible to find out but a man that were a sincere Believer and here in my Text is brought in a Non est inventus Though they say the Lord liveth a multitude of Professors indeed every where yet surely they swear falsly there is no credit to be given to their words infidelity and hypocrisie is in their hearts for all their fair believing professions they had an unfaithful rebellious heart V. 23. and the event manifested it they are departed and gone arrant Apostates in their lives by which they were to be tryed Neither say they in their hearts let us fear the Lord V. 24. whatsoever they flourished with their tongues Now for a more distinct survey of this horrible wretched truth this Heathenism of Christians and Infidelity of Believers the true ground of all false swearing and indeed of every other sin we will first examine wherein it consists secondly whence it springs the first will give you a view of its nature the second its root and growth that you may prevent it The first will serve for an ocular or Mathematical demonstration called by Artists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is so the second a rational or Physical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how it comes about the first to convince of the truth of it the second
first stone than the whole foundation because the walls are necessary only to the setting on of the roof not to the laying of the foundation the foundation necessary both to the walls and roof but not to the first stone because that may be laid without the whole foundation but the first stone necessary to all the rest and therefore of greatest and most absolute necessity The course of nature is delineated and express'd to us by the like proceedings and method of Arts and Sciences So those general principles that are most familiar to us are the poorest and yet most necessary rudiments required to any deeper speculation the first stage of the understanding in its peregrination or travel into those foreign parts of more hidden knowledg is usually very short and 't is most requisite it should be so for beginning at home with some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and taking its rise at its own threshold thereby it advances the length and secures the success of the future voyage Thus in Politicks hath the body of Laws from some thin beginnings under Lycurgus Solâ—n Phaleas and the like by daily accessions and farther growth at last increased into a fair bulk every age perfecting somewhat and by that degree of perfection making the matter capable of a farther so that the very Politicks themselves as well as each Commonwealth have been observed to have their infancy youth and manhood the last of which is the only perfect state which yet this body had never attain'd to had it not been content to submit it self to the imperfection of the former Thus also in practical Philosophy there be some praeambula operationis some common precepts which must be instill'd into us to work a consistency in our tempers firm enough for the undertaking and performing all moral tasks One excellent one Aristole learnt from Plato in the second of the Ethicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a skill of ordering those two passions aright joy and sorrow an habit never to rejoyce or grieve but on just occasion which lesson we must conn perfectly when we are young and then with years an easie discipline will bring on vertue of its own accord Lastly in the transcendent knowledge of Metaphysicks which Aristotle would fain call wisdom 't is the Philosophers labour which they were very sedulous in to invent and set down rules to prepare us for that study the best that Aristotle hath is in the third of Metaph. to examine and inform our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which things are chiefly worth doubting of and searching after in which one thing if we would observe his counsel if we would learn to doubt only of those things which are worth our knowledge we should soon prove better Scholars than we are Jamblichus beyond all the rest most to the purpose prescribes retiredness and contempt of the World that so we might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even live and be nourished by the excursions of the mind towards God where indeed he speaks more like a Christian than a Pythagorean as if he had learnt Christ to deny himself and the world and follow him and intended to come to that pitch and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which St. Paul speaks of Gal. ii 20 The life which I now live in the flesh I live by faith c. But to conclude this praecognoscendum there be throughout all works of nature and imitations of art some imperfect grounds on which all perfection is built some common expressions with which the understanding is first signed some ground-colours without the laying on of which no perfect effigies or pourtraicture can be drawn Nay thus it is in some measure in spiritual matters also we are men before we are Christians there is a natural life and there is a spiritual life And as in the resurrection 1 Cor. xv 46 so also in the spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the soul first that which is natural and after that which is spiritual and in the spiritual life there be also its periods the infancy the youth and virility of the spirit the first being most imperfect yet most necessary and preparing the way to the last perfection To bring all home to the business in hand thus did it not befit the Saviour of the World to come abruptly into it to put on fâ—esh as soon as flesh had put on sin the business was to be done by degrees and after it had been a long time in working for the final production of it the fulness of time was to be expected The Law had its time of paedagogy to declare it self and to be obeyed as his Vsher for many years and after all this he appears not in the World till his Baptist hath proclaimed him he makes not toward his Court till his Harbinger hath taken up the rooms He comes not to inhabit either in the greater or lesser Jewry the World or Man's heart till the Praecursor hath warn'd all to make ready for him and this is the voice of the Praecursor his Sermon and the words of my Text Prepare ye the way of the Lord. Instead of dividing the words I shall unite them and after I have construed them to you contrive that into one body which would not conveniently be dismembred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to sit to prepare to make ready Ye are all those to whom Christ should ever come The ways of the Lord are whatsoever is capable of receiving of Christ or his Gospel peculiarly the hearts of the elect The form of speech imperative notes the whole complexum to be one single duty required of all the Baptists and my Auditors sub hac formâ that every man's heart must be prepared for the receiving of Christ or punctually to imitate the order of the words in my Text the preparation of the soul is required for Christ's birth in us For there is in every elect vessel a spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mystical incarnation of Christ where the soul like Mary is first overshadowed by the Holy Ghost then conceives then carries in the womb grows big and at last falls into travail and brings forth Christ My Text goes not thus far to bring to the Birth neither will I. My discourse shall be happy if it may be his Baptist his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your hearts to prepare them for his birth which I shall endeavour to do first by handling preparation in general 2. The preparation here specified of the soul 3. In order to Christs birth in us And first of preparation in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepare ye or make ready the necessity of this performance to any undertaking may appear by those several precedaneous methods in common life which have nothing in themselves to ingratiate them unto us but cost much toil and trouble yet notwithstanding are submitted to If the Earth would answer the Farmer 's expectation without any culture or husbandry he would never be so prodigal
Herodotus You need not the mythology the Philosophers as well as soyl of Greece had not moisture enough to sustain them from nature if God had not sent them water from Heaven they and all we Gentiles had for ever suffered a spiritual thirst Aegypt and all the Nations had for ever gasped for drought if the Sun-shine of the Gospel had not by its beams call'd out of the Well which had no Bucket 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living or enlivening water John 4.6 But by this attraction of the Sun these living Waters did so break out upon the Gentiles that all the Waters of Jury were left dry as once the dew was on Gideons Fleece and drought on all the earth besides Judg. vi 37 And is it reasonable for us to observe this miracle of mercy and not return even a miracle of thanksgiving Can we think upon it without some rapture of our Souls Can we insist on it and not feel a holy tempest within us a storm and disquiet till we have some way disburthened and eased our selves with a pouring out of thanksgiving That spirit is too calm that I say not stupid which can bear and be loaded with mercies of this kind and not take notice of its burthen for besides those peculiar favours bestowed on us in particular we are as saith Chrysostome Tom. 4. in our audit of thanksgiving to reckon up all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all those common benefactions of which others partake with us for 't is saith he an ordinary negligence in us to recount Gods mercies as we confess our sins only in gross with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are great Sinners and God hath abounded in mercies to us never calling our selves to a strict retail either of our sins or his mercies and this neglect saith he doth deprive us of a great deal of spiritual strength For 1. the recounting of the multitude of Gods mercies to us formerly might give us confidence of the continuance of them according to S. Cyprian donando debet God's past blessings are engagements and pawns of future 2. 'T is saith he of excellent use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring us acquainted and familiar with God and infinitely increaseth our love to him and desire of performing some manner of recompence Which one thing made the Heathen of old so love and respect their Benefactors that they worship't them and would not suffer any common real benefaction to be done them without an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Author of it as might be proved through all ancient Writings for on these grounds was it that they would needs Sacrifice to Paul and Barnabas Acts xiv 13 In the second place if we consider how nearly it concerns us that if they had been pretermitted we to the end of the World might probably have lived in the same darkness that we now hold our right to Heaven by the Covenant made to them that those commands belong also to us and our Children then we must in some reason of proportion thank God liberally for that calling of the Gentiles as we cannot chuse but do for our present adoption and enlarge our thanksgiving not for our own only but for that first justification sanctification and salvation of the Gentiles And this effusion of our Souls in thanks will prove of good use to us both to confirm our confidence and keep us in a Christian temper of humility and cheerful obedience And therefore I thought good to present it to you in the first place as a duty of no ordinary moment 2. If God hath commanded and consequently expects our obedience if these commands concern us and contain in them all that belongs to our Salvation if they are as hath been proved Gods Covenant with the Gentiles then not to be wanting to our selves but earnestly to labour and provide that no one circumstance of them may be without its peculiar profit and advantage to our Souls Polybius from the War betwixt the Numidians and Vticenses observes that if a Victory gotten by the Captain be not by the Souldiers prosecuted to the utmost it likely proves more dangerous than if they had never had it if the King saith he take the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the multitude overjoy'd with the news begin to grow less earnest in the battle a hundred to one but the conquer'd will take notice and heart from this advantage and as the Vticenses did make their flight a stratagem to get the Victory Thus is it in those spiritual Combats where God is our Leader our Commander our Conquerer against the Devils Host if we of his command the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many who expect our part in the profit of the Victory do not prosecute this conquest to the utmost to the utter discomfiting and disarming of our Fugitive Enemy if we should grow secure upon the news and neither fear nor prevent any farther difficulties we may be in more danger for that former Conquest and as 't was ordinary in story by that time we have set up our Trophy's our selves be overcome I might prescribe you many courses which it would concern you to undertake for the right managing of this Victory which this our Commander hath not by his fighting but by his very commanding purchased us But because my Text requires haste and I go on but slowly I must omit them and only insist on that which is specified in my Text Repentance which drives to the condition of the Covenant the matter of the command which comes next to be discuss'd The word Repent may in this place be taken in a double sense 1. generally for a sorrow for our sins and on that a disburdening of our selves of that load which did formerly press down the Soul for a sense of our former ill courses and a desire to fit our selves for Gods service for an humbling our selves before God and flying to him as our only succour and so it well may be called the condition of Gods Covenant with us that which God requires at our hands under the Gospel for it was the first word at the first preaching of the Gospel by John Baptist Repent for the Kingdom of God is at hand Matth. iii. 2 which saith the Text was in effect Prepare ye the way of the Lord make his paths straight Verse 3. So that briefly this repent is a straightning and rectifying all crookedness every distortion of the Soul and thereby a preparing of it for the receiving of Christ and embracing his Gospel 2. In a nearer relation to the first words of the Verse repentance is taken more specially by way of opposition for a mending and forsaking of that which of old was the fault and guilt of the Gentiles a reforming of every thing which was either formally or virtually contain'd in their ignorance and what that is you shall briefly judge 'T is observed by Interpreters that doing or suffering action or
admiration of Gods excellency which was a kind of glorifying his power and those Philoponus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect exact Naturalists who from physical causes ascend to divine Witness Galen de Vsis partium where from the miraculous structure of the foot he falls off into a meditation and hymn of Gods Providence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psalm or holy Elogy of him that hath so wonderfully made us So Hermes in his first Book of Piety and Philosophy makes the only use of Philosophy to return thanks to the Creator as to a good Father and profitable Nurse which duty he professes himself resolved never to be wanting in and after in the latter end of his fifth Book he makes good his word breaking out into a kind of holy rythme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The like might be shewed in some measure out of others more Classick Heathen Writers which may briefly serve to upbraid our defects and aggravate our offence if we with all our natural and spiritual light go on yet in learning as travellers in peregrination only either as curious inquisitors of some novelties which they may brag of at their return or else having no other end of their travel but the journey it self without any care to direct our studies to the advancement either of Gods glory in other or graces Kingdom in our selves For this is the thing no doubt here aimed at and the performance of it as strictly required of us Christians and that not some only of us but as many as the commandment is here given to every man every where So I come to my last particular the extent and latitude of the persons with whom this Covenant is made and from whom this condition is exacted All men every where Now the universality of the persons reflects either to the preceeding words Commands or to the subsequent the matter of these commands Repentance From the first the point is that Gods Commands were made known by the preaching of the Gospel to all men every where From the 2. that the Repentance here meant is necessary to every man that will be saved For the first it hath been already proved out of Scripture that the vocal articulation of Gods commands the sound and preaching of the Gospel hath gone out into all the World and that not Vniversis but singulis directed and promulged at least to every Creature Mar. xvi 15 the whole Gentile World has title to it Now for the spiritual efficacy of this Voice the demonstration of the spirit and of power hath not this also waited on the Voice and in some kind or other evidenced it self in the like extensive latitude Yes no doubt for there being two effects of the preaching of the word either converting or hardening either dissolving the Wax or stiffening the Clay you shall in every man be sure to meet with one of them For the conversion what a multitude came in at the first noise of it primo manè as soon as ever the Sun of righteousness began to dawn In the ancient Sea-fights they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little light Ships 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Zenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say Thucydides and Polybius which they sent out as spies in the night or at day break to bring word how the Seas were cleared that so they might dare to make use of the first opportunity to go out with their whole Navy Thus was Job and some few other Gentiles before the Gospel and Cornelius at the dawning of it sent before in a manner ut lembi ante classem to spy and bring word whether the Gentiles might enter and be received and these returning to them like Noahs Dove in Gen. viii 11 with an olive leaf in her mouth as a token of Peace and Safety to all that would venture then did the whole Navy and Troop follow then did the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many the root the common people of the World out of all Nations and conditions some hasten and run and croud for a part in this Salvation and the Glory of the Lord was revealed and all flesh saw it together as it is in the phrase of the Prophecy Isai xl 5 or in the words of the Story They were daily added to the Church such as should be saved Look but on the Doctor of the Gentiles as he sits in his Chair in Tyrannus his School Acts xix 10 and you shall find that at that one Lecture which indeed was two years long all the lesser Asia heard the word of the Lord Jesus both Jews and Greeks The 3000. Souls which were added to the Church at St. Peters Sermon Act. ii 4 was a sufficient hours work and a thing so admired by the wise men of the Gentiles that they imputed it magicis Petri artibus veneficis carminibus saith Austin to some incantations and magical tricks which Peter used And they got the dying oracle to confirm it with some supposititious Verses to the purpose forged by them that the Christian religion was raised by Peters Witchcraft and by it should last 365. Years and then be betrayed and vanish But had these same Gentiles in this humour of malice and prejudice seen a third part of the Roman World all the Proconsular Asia converted by one Pauls disputations they would certainly have resolved that all the Sorcery of Hell or Chaldaea could never have yielded such miraculous enchantments And this the Sons of Sceva had experience of Acts xix 14 who with all their Exorcisms and the name of Jesus added to them could not yet imitate the Apostles in any one miracle but the Devil was too hard for them wounded overcame prevail'd against them Briefly 't was more than the magick either of Men or Devils which so convinced the Artificers of Hell that they brought out their Books and burnt them openly which beside the price of their most profitable skill were rated at 50000. pieces of silver which is computed to be about 6250 l. So mightily grew the word of God and prevailed and the first effect of it conversion was miraculously manifest though not on all yet on many of all people every where Now for the other effect of it the hardning of obdurate Atheists look on Acts xix 9 where it is plain that for all Pauls Logick and Rhetorick disputing and perswading for the space of three months many were hardned and believed not They had within them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theodoret calls it a heart that would reverberate either precept or instruction and make it rebound against the hand that sent it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Philoponus phrases it in his 1. l. de animâ their spirits fatned and incrassated within them stall'd up and fed to such a brawniness that neither the understanding nor the affections were capable of any impression and so their condition proved like that
aggravation of each particular guilt in and against it self that so having sufficiently loaded it self and being tyred with the weight and burthen of its sins it may in some measure perform the condition which Christ requires of them which come to him and be prepared to receive that ease which Christ hath promised to the weary and heavy laden So then if the tender Conscience doth never repell or reverberate any mention of sin but doth draw out the sting of it to its length if it be much affected with the least atome of sin and therefore meets with frequent disorders if lastly it make its imployment to gather out of all the Scripture those places which may advantage her in the sight and sense of her sins then certainly doth she never hear of the name of sinner but straight she applies it to her self which was the point we undertook to shew The direct use of this Proposition is for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or judgment of our estate 'T is observed in the body that the rest of the senses may be distempered and lost without impairing of it but only the touch cannot which therefore they call the sense of life because that part or body which is deprived of feeling is also at Deaths Door and hath no more life in it than it hath reliques of this sense So is it also in spiritual matters of all other symptomes this of senselesness is most dangerous and as the Greek Physicians are wont to say of a desperate Disease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very very mortal This feeling tenderness is necessary to the life of grace and is an inseparable both effect and argument of it Wherefore I say for the judgment of your selves observe how every piece of Scripture works upon you If you can pass over a Catalogue of sins and judgments without any regret or reluctancy if you can read Sodom and Gomorrha Babylon and the Harlot Jerusalem and not be affected with their stories if thou canst be the Auditor of other mens faults without any sense or griping of thine own if the name of sin or Sinner be unto thee but as a Jest or Fable not worthy thy serious notice then fear thy affections want of that temper which the softning spirit is wont to bestow where it rests and accordingly as thou findest this tenderness increasing or waining in thee either give thanks or pray either give thanks for the plenty of that spirit which thou enjoyest or in the sense of thy wants importune it that God will give us softned relenting hearts that the recital of other mens sins may move us other mens judgments may strike us other mens repentance melt us with a sense with a confession with a contrition of our own But above all O Holy Spirit from hardness of heart from an undiscerning reprobate spirit from a contempt nay neglect a not observing of thy Word as from the danger of Hell Good Lord deliver us And thus much of this point of this effect of a tender heart noted to you out of the cadence of the words I now come to observe somewhat more real out of the main of the words themselves Of whom c. We find not our Apostle here complementing with himself either excâ—sing or attenuating his guilt but as it were glorying in the measure of his sins striving for preeminence above all other Sinners challenging it as his right and as eager upon the preferment as his Fellow-Labourer Peter his Successor for a Primacy as he professes of all Bishops yea the whole Church so our Apostle here Of all sinners I am the chief The note briefly is this That every one is to aggravate the measure and number of his sins against himself and as near as he can observe how his guilt exceedeth other mens This was S. Pauls practice and our pattern not to be gazed on but followed not to be discust but imitated In the Discourse whereof I shall not labour to prove you the necessity of this practice which yet I might do out of Davids Example in his penitential Psalms especially 51. out of Nehemiahs Confession and the like but taking this as supposed I shall rather mix doctrine and reason and use altogether in prescribing some forms of aggravating our selves to our selves yet not descending to a particular dissection of sin into all its parts but dealing only on general heads equally appliable to all men briefly reducible to these two 1. Original sin or the sin of our nature of which we are all equally guilty 2. Personal sin grounded in and terminated to each mans person For Original sin it is the Fathers complaint and ought more justly to be ours of these times that there is no reckoning made of it 't is seldom thought worthy to supply a serious place in our humiliation 't is mentioned only for fashions sake and as it were to stop Gods mouth and to give him satisfaction or palliate the guilt of our wilful Rebellions not on any real apprehension that its cure and remedy in Baptism is a considerable benefit or the remanent weakness after the killing venome is abated were more than a trivial disadvantage So that we have a kind of need oâ— original clearness of understanding to judge of the foulness of original sin and we cannot sufficiently conceive our loss without some recovery of those very faculties we forfeited in it But that we may not be wilfully blind in a matter that so imports us that we may understand somewhat of the nature and dangerous condition of this sin you must conceive Adam whâ— committed this first sin in a double respect either as one particular man or as containing in his Loyns the whole nature of man all mankind which should ever come from him Adams particular sin i. e. his personal disobedience is wonderfully aggravated by the Fathers 1. From his original justice which God had bestowed on him 2. From the near familiarity with God which he injoyed and then lost 3. From the perpetual blest estate which had it not been for this disobedience he might for ever have lived in 4. From the purity and integrity of his Will which was then void of all sinful desire which otherwise might have tempted to this disobedience 5. From the easiness of both remembring and observing the Commandment it being a short prohibition and only to abstain from one Tree where there was such plenty besides 6. From the nature and circumstances of the offence by which the Fathers do refer it to all manner of hainous sins making it to contain a breach of almost each moral Law all which were then written in the tables of his heart and therefore concluding it to be an aggregate or mixture of all those sins which we have since so reiterated and so many times sinn'd over So then this personal sin of Adam was of no mean size not to be reckoned of as an every dayes offence as an ordinary breach or
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
for or lâ—â—e to thy ‖ cursed are they which †observed see note â— * or men of my counsel ‖ or meditate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †distils weepâ— * raise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ because thou hast dilated †observe it see note a. by way of reâ—ard ‖ observe see note ◠†watch or keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * leade or â—â—ide ‖ to thy servant thy word which is to the fearing thee †return a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ to any great degree see note b †A tempest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Ps 11.6 ‖ observed see note a. †besought thy face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * troops ‖ 〈◊〉 goodness of inclination or manners †observe see note â— * gross as it were with â—at ‖ shall see me and be glad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †righteouâ—ness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * have depraved perverted me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or hath longed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ I have expected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Affectionately inclineth Jewish Arab. * or are â—ted ‖ Thou art for ever O Lord. †or to this day see note w. * thy judgments * I. ‖ the eâ—â—ent †that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * observe see note ◠‖ the judgments of thy righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or by 〈◊〉 of return see note â— * those that think evil ‖ observe see note a. †shall delight my self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see v. 16. and 47. * cunning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ destroyest the dross all †is in horrour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or interpose ‖ to perform to the Lord †or topaz see note on Ps 19. f. * all thy precepts even all I hate approved ‖ observe see note ◠†opening * gasped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ according to the manner toward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ justice and truth exceedingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †constreined * tried in the fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ observe see note ◠†watches ‖ or wearied or troubled †The beginning of thy word is truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * there is no scandal to them ‖ be for my help 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ ascents †so the Syriack see note a. and R. Kimchi see note c. * a false tongue give thee or what shall it add to thee ‖ long 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ 〈◊〉 in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Ascents see note on Psal 1â—0 ◠†from before or from the presence of the Lord. †Nigher than thy shadow at or from thy right hand Jewish Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ ascents see note on Psal 120. a. †have stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * joyned to it self together ‖ by or according to the commandment or testimony to Israel †sâ—t * speak peace of or on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ ascents †the insolent * proud oppressours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ ascents †torrent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * it had paâ—â— over our soul even swelling or proud waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ ascents †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Jerusalem hath hills round about her ‖ wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or pervert their * send or cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ ascents †are recovered to health * we have been made glad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ dry land †little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ plausira Tribulaque Trabeaeque iniquo pondere raftri Virg. Georg. 1. †of ל * or you do vainly that are hasting to rise c. ‖ when or whereas or since ‖ when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good shall be to thee in the world to come Chal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ They have very much or sorely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Psal 123.3 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ they shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †be plucked up * meter ‖ gathers the bandf◠†or arm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ hasteneth to the Lord from the guards in the morning the guards in the morning †to the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ But †or level'd and quieted my soul * with or toward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ with me as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ humility †bed-stead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ even as one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ that descended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or in holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Hallelujah ‖ from man to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †plead for * a nose bâ— there is no breath in their nostrils 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ took uâ— captive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †carried us up ‖ forget †or advance not Jerusalem in the beginning of my joy or mirth * the destroyer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †above * above ‖ thou shalt strengthen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or for they shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * For the Lord is high and hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ nose †perform for me * do not thou let go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ from far 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †searchest * or When there is not a word in my tongue O Lord thou knowest all see note b ‖ distrest or begirt †admirable above * doe or deal with it ‖ but or yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ formed or power of †compacted * confess to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ embroidered †rude mass and on thy books were all written as they were daily fashioned and not one of them was left out or when there was not one of them * prevailing or exceeding ‖ multiplied above the †or wilt thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * talk of thee for mischief ‖ wearied nauseated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †they have been to me for enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ see Chaldee paraph. v. 9. †or with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * do they gather or prepare ‖ or suffer not his to go forth proceed †the shall cover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Burning shall ‖ they shall be †A sycophant shall not * act the ‖ plea see note on Ps 135. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ directed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †lifting up * or My heart shall not incline to an evil word to contrive devices inimpiety ‖ I will not partake in their delicacies †Reproach will bruise me that am righteous and rebuke me but that poisonous oyle shall not bruise my head for my prayer shall be in their mischiefs * Their Judges are left by the sides of the rock and have heard my words that they ‖ As one that cuts and slâ—ts the earth our bones are scattered at the mouth of Scheol †or pour not ouâ— wast not away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ will cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †will so the Jewish Arab * will pour ‖ will shew †look so the Jewish Arab * behold and there is none that will ‖ is lost from †vindicateth ‖ or they †through me shall the righteous come about when thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheâ— his son pursued him LXXII †R. Kiâ—chi * in ‖ beat to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †the dead of the age * And ו ‖ is to thee as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †let thy good spirit lead me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Thou shalt †thou shalt * shalt thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII so the Chaldee also v 10. †mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * let them smoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ of ten strings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Psal 32. note a. †growing great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * from this to that sort see note c. ‖ folds see note d. †fat or fleshy * cry ‖ fields or yards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ beauty or splendor of the glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †issue or pour out * glory of the splendor of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ mercifull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Hallelujah See note on Psal 106. a. and 111. a. †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII * or fidelity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or pleadeth the cause see note on Ps 132. a. †see Psal 147. Paraphr on the Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Hallelujah ‖ of his understanding there is no number or computation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †Beg◠†fat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Hallelujah ‖ or whales 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Hallelujah †So R. Saâ—diâ—h Caâ—n and Kimchi interpret it of the days of the Messias * let his praise be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or glorify ‖ Hallelujah †the multitude of his magnificence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ The Psalâ—ery is a known Instrument among the Hebrews to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may refer ‖ So the Arabick Interpreter expounds the word Proverbs * learn see ch 9.9 †discipline or exercise of wit or understanding see note a ‖ rectitudes or probity * cunning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gâ—n 3.1 astuâ—iâ— Lat. and so Chal. Syr. Arab. †sagacity or counsel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exâ—â—gâ—i◠‖ conduct managery * elegant composure †extraordinary or excellent ‖ the LXXII over
liberty here rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter place as in the first person plural and thus expresses the whole verse 0 Lord as thou hast promised to keep them so keep us from a generation that is thus conditioned V. 8. Vilest men The meaning of this last parcel of the Psalm is very obscure The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to thy height thou hast highly or greatly regarded the sons of men and from thence the Latine verbatim save that they have turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast regarded into multiplicasti thou hast multiplyed Of this rendring of the LXXII I suppose this account may be given 1. that the transcribers mistake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that we are to read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the height or degree wherewith then hast taken care for the sons of men or according to the height of the care which thou hast taken 2. that the LXXII for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the change of ד for ן and â— for ו This word we find Psal 30.1 where we rightly render it thou hast lifted up but the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast taken up or taken care of in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take special care of And then their meaning is plain according to the height wherewith thou hast taken care of the sons of Men. But then still this is nothing to the reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which now we have In the next place then the Chaldee paraphrase renders it as a blood-sucker which sucks the blood of the sons of Men for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a worm from a third notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for vermibus scatet and understanding by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either the vilest parts of the body to which those blood-suckers are fasten'd to suck out the corruptest blood as the Syriack renders it obscanities or possibly taking the word in that notions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein it signifies absorbere deglutire as here Abu-Walid and others interpret it for devouring of men Passing by all these as remote from the meaning of the place the plain sense of it will be best gathered by observing the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vilitates literally basâ—â—sses but that to be explained by the adjunct sons of men so as to signifie the vilest persons probably not those which are really such but in the esteem and repute of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. vi 4. those that are despised and madâ— nothing of among them Such was David to whom particularly R. Salomo applyes it who was exalted from a very low and mean condition And then whether we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum or juxta exaltationem or with a light change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in enaltando the sense will be clear The wicked walk about or on every side as those that would view a thing throughly do use to do go round about to view it in every appearance of it at the exalting of the vilest of the Sons of Men i. e. when those that are most vilified by them are by God exalted and set above them Thus some Greek Copies render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the mean or vile of the sons of Men are exalted So that now the onely question is what is meant by the wicked walking round about and that I suppose will best be answered that by this expression is set out their seeing evidently and being witnesses of it and observing withall and wondring and perhaps grieving at it as that which they did not fear or look for and now that they see it find themselves pitifully defeated and thus it best agrees with the context Thou shalt keep O Lord c. from this generation for ever v. 7. i. e. thou shalt preserve these good men that are thus despised from their proudest enemies that thus vilify them and then follows The wicked walk on every side they see and observe and wonder at it but cannot help it But if indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signifie those that are really base and vile then the meaning must be when vile and base persons are exalted then wicked and injurious men bear all the sway swarm every where And this also hath some affinity with the former part of the Psalm v. 1 2 3. but doth not so properly connect with the immediate antecedents The Thirteenth PSALM TO the chief Musitian a Psalm of David Paraphrase The Thirteenth is a complaint and prayer in time of great distress and withall a confident chearful appeal to and relyance on God's mercy compiled by David and committed to the Praefect of his Musick 1. How long wilt thou forget me O Lord for ever how long wilt thou hide thy face from me Paraphrase 1. Blessed Lord thou art pleased to withdraw the wonted declarations of thy favour and loving kindness from me to exercise me for some space to defer the gracious acceptance of and answer to my prayers I cannot but think it very long that thou art thus pleased to withhold the blessing beames of thy countenance from me 2. How long shall I take counsel in my soul having sorrow in my heart daily How long shall mine enemy be exalted over me Paraphrase 2. I am in continual thoughts of sadness by black melancholick reflections on my present destitutions not knowing what to do which way to turn whilest I discern thy wonted favours withdrawn from me and a sad effect thereof the prevailing of mine and thine enemies against me O Lord be thou pleased in thy goodness to set a speedy period to this 3. Consider and hear me O Lord my God lighten mine eyes lest I sleep the sleep of death Paraphrase 3. Thou Lord art my only preserver and deliverer my sole almighty refuge to whom I may successfully resort be thou at length pleased to restore thy favourable countenance to hear and answer my prayers to grant me some refreshing and reviving in this black state of sadness which will without thy support soon bring me to my last Lord let me not for ever lye under it 4. Lest mine enemy say I have prevailed against him and those that trouble me rejoyce when I am moved Paraphrase 4. If thou continue thus to withhold the merciful revelation of thy self this will be matter of triumph to them that oppose me and so thy Ordinance in me If they continue thus prosperous and I thus improsperous they will think themselves conquerors over that cause which thou dost own and so that either thou art not able or willing to support thy servants And this will be matter of great rejoycing and boasting to them if thou 〈◊〉 not to check it speedily 5. But I have trusted in thy mercy my heart shall rejoyce in thy
which ardently and solemnly I address unto thee and so as thou hast promised gratiously to answer them 3. Draw me not away with the wicked and with the workers of iniquity which speak peace to their neighbours but mischief is in their hearts Paraphrase 3. And let not me be handled in that manner as wicked unjust oppressors and treacherous designers are wont to be handled perishing in their injurious attempts 4. Give them according to their deeds and according to the wickedness of their endeavours give them after the work of their hands render to them their desert 5. Because they regard not the works of the Lord nor the operation of his hands he shall destroy them and not build them up Paraphrase 4 5. For them it is most just that they should be dealt with as they have dealt that the same measure that they have meted to others should be meted to them again That as they have not heeded God and his actions and works of providence but lived in opposition to all his precepts so he in stead of prospering them as they expect should remarkably blast all their attempts and at length utterly destroy them see note on Psal 10.50 But thus sure thou wilt not deal with me who have kept close to thee in all my undertakings have dealt uprightly with all and attempted nothing but what I have thy warrant for 6. Blessed be the Lord because he hath heard the voice of my supplications Paraphrase 6. On which grounds I come confidently to thee with my request and am so assured of thy hearing and answering it graciously that I have nothing to do but to acknowledge and magnifie thy mercies as if they were already poured down upon me saying 7. The Lord is my strength and my shield my heart trusted in him and I am helped therefore my heart greatly rejoyceth and with my song will I praise him Paraphrase 7. The Lord of heaven is my only fortification and defence I placed my full trust in him and never made applications to any other aids that humane wisdom might suggest and I am assured I shall reap the fruit thereof assistance and deliverance in due season and therefore I am transported with joy and cannot chuse but triumph and exult and make and sing hymns for the acknowledging of his mercy 8. The Lord is their strength and he is the f saving strength of his anointed Paraphrase 8. Those that adhere to God shall certainly be protected by him he will never fail to come seasonably to the rescue of him whom he hath by his own appointment advanced to the Kingdom 9. Save thy people and bless thine inheritance feed them also and lift them up for ever Paraphrase 9. O be thou now pleased to stretch forth thy hand to rescue thy faithful servants whom thou hast chosen for thy self to be owned by thee in a peculiar manner be thou their pastor to take care of them as of thy flock and for ever to support them and raise them up when they are fallen Annotations on Psalm XXVIII V. 1. Lest if thou The Hebrew idiome is here observable The words are literally thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest thou be silent or hold thy peace from me from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siluit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak by parable Yet here the adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath no influence on that which immediately follows for thus the sense bears not be not silent lest thou be silent but on that only which is farther off lest I be likened that in the midst being only taken in in passage to the latter and is best rendred in sense left thou being silent or lest whilst thou art silent I be likened This idiome frequently occurs in the sacred writings and will be useful to be remembred from hence The LXXII render it literally as it lies in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest thou be silent to me and I be likened and so the Latine and Syriack also and so it must be rendred the other by if or whilst being the paraphrase and not the version and so used only by the Chaldee which professeth paraphrasing V. 2. Oracle From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for the place wherein the Ark was the holy of holies in the Temple and so proportionably in the Tabernacle before the Temple was built so stiled not only from the Decalogue or ten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words which were put into the Ark but specially because from the midst of the Cherubim God was wont to give answer to the Priest when he inquired of ought and so to speak there From this use of it 't is ordinarily stiled the Oracle 1 King 6.5 16 19 20 22 30. and 8.6 8. in all which the LXXII retain the Hebrew word and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 2 Chron. 3.15 and 4.20 and 5.6 8. only here they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as the Latine takes it in the notion of Templum but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may best be rendred the Tabernacle of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on Act. 19. e. or Sanctuary a part of that as in the Christian Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Church or Temple is signified and that part particularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which the table of the holy mysteries is set called also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or altar-place as we learn from the Scholiast of Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This therefore is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy holy Oracle in this place so Symmuchus and Aquila read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oracle the Tabernacle or Sanctuary wherein the Ark was placed toward which they used to pray and expect Gods answers from thence viz. the granting of their prayers as when in matters of doubt they sought to the oracle for the resolution of it the Priest solemnly gave them responses from thence called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oracles answerable to the origination of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak see note on Rom. 3.1 V. 3. Draw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies both to draw and apprehend will be best rendered here seize not on me as he that seizeth on any to carry or drag him to execution The Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Number me not with the wicked seeming to transfer the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 26.9 hither for so that is to be rendred number not my soul with sinners In like manner the LXXII which there read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroy me not together with do here after they have literally rendred
〈◊〉 〈◊〉 〈◊〉 may most properly here denote the Sanctuary as it doth not unusually in several places and so 't is best joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his face the appearance and exhibition of himself in the Sanctuary And so seeking his Sanctuary is offering up our prayers to him there as the means of obtaining all assistance and strength from him The Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his law which we know was kept in the Sanctuary and which all were obliged to obey that addrest unto him there and in obedience to that all their strength consisted V. 12. Few men in number The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost which is here added to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persons of a number or plurality must needs be a restraint and lessening to it A number or plurality we know is of no less than three in the Hebrew and other languages and so persons of a number almost cannot signifie either more or less than two And this a most exact and commodious expression to signifie Abraham's state when the promise of Canaan was first made to him Gen. 12.7 for then before the birth of Isaac nay of Ishmael he had certainly no other but his wife Sarai unless perhaps some servant which was not here to be numbred This therefore will be the best rendring of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their being or when they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scarce or almost or not so much as persons of a number or a number of persons i. e. distinctly but two of them Abraham and his wife V. 15. Mine anointed That unction was a ceremony of inauguration or advancing to any great office among the Jews is sufficiently known Hence it is that the Chaldee oft renders it by making great Psal 45.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath anointed thee they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath advanced or dignified thee And as there were three offices to which unction was used the Regal the Sacerdotal the Prophetical so each of these may not unfitly be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my i. e. God's anointed but especially the King is thus styled So 1 Sam. 24.6 If I shall do this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord 's anointed i. e. to King Saul So of Cyrus Isa 45.1 thus saith the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his anointed And so the Messias Dan. 9.25 was by all that from that text expected him looked upon as a King that should come among them And thus in this place where of the Patriarchs Abraham and Isaac God useth this double style mine anointed and my prophets these two offices are in all reason to be understood that as they were Prophets by God inspired Abraham having signal revelations made unto him particularly of the captivity of his posterity in Aegypt and their coming out in their fourth generation Gen. 15.16 and again c. 17.6 of the great dignity that should befall his seed and so Isaac prophecyed also of the future estates of the posterity of Jacob and Esau Gen. 27.40 so they were designed by God as the foundation of a most illustrious Monarchy that should spring out of their loins I will make nations of thee Kings shall come out of thee Gen. 17.6 and being thus great advanced to this dignity in God's decree they are justly to be equalled to the greatest Kings anointed with oyle being particularly owned by God and warning given by him in an extraordinary manner to other Kings Abimelech c. that they should not dare to doe them the least injury V. 18. He was laid in irons The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is capable of two rendrings either the iron entred his soul or his soul entred the iron The LXXII take it in the latter sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul past through iron and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. his soul went into iron and the Jewish Arab his soul came into iron but the Chaldee follow the former rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chain of iron went into his soul The difference of these is not great as long as by the iron is understood with the Chaldee the iron chain and to that the foregoing mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gyve or chain inclines it and if there be no mention of Joseph's being put in chains in the story Gen. 39. yet the manner of securing prisoners being ordinary by chains and the crime objected to Joseph so great of attempting his Mistress's chastity there can be no cause to doubt of that especially when the former part of the verse mentions a chain expresly for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul frequently signifies no more than he and so his soul entring into iron is no more than that he was fettered so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifies the sensitive faculty that which is capable of pain and grief and then the irons entring his soul is no more than being painfull to him And in this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iron is certainly used Psal 107. of prisoners bound in affliction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and iron i. e. chains or fetters But there is another possible notion of the phrase as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iron may signifie a sword or dart other sharp weapon made of that metal by which in this book of Psalms Calumny is oft poetically exprest So Psal 55.21 their words were drawn swords and Psal 57.4 their teeth are spears and arrows and their tongue a sharp sword Thus have some learned men understood the phrase of Mary Christ's mother Luk. 2.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sword shall pass through thy soul of the scandal and reproach of the Cross of Christ or some other great affliction And the metaphor is very easie and as vulgar as the phrase of wounding ones reputation which is constantly used of the calumniator such as Joseph's mistress certainly was and the calumny of so foul a nature that it must needs pierce his soul grieve him more than fetters of iron could do If this be the notion then the former rendring must be reteined the iron that sword of the mistress's tongue entred or pierced his soul And if not this but the other be the meaning of it iron properly taken for fetters or gyves yet that may most fitly be the rendring still the shackles both the pain of them and especially the reproach of them to a person of approved piety and chastity must needs pierce his soul and grieve him exceedingly and so this may either in the literal or metaphorical sense be best resolved on for the rendring of it V. 19. His word came Among the many uses of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come there is one peculiar to words or sayings or promises which must therefore belong to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his word here viz. to come to pass to be performed
is bringing this high reward upon him The Chaldee therefore renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was counted unto him either for righteousness or for merit i. e. for a very rewardable act So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee signifies both just and worthy and meritorious not speaking of perfect righteousness or sinless merit but such as God in his goodness is pleased to reward and the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was reputed to him for righteousness the phrase so frequently used in the New Testament for rewarding men richly and infinitely above their merit yet this as the reward of somewhat performed by his faithfull servants which he looks upon with special favour in the Second Covenant V. 33. Spake unadvisedly How Moses's fault which was so great as to be punished by God with exclusion from Canaan is here exprest by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spake or pronounced with his lips is not easily resolved The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Lev. 5.4 and there signifies to declare to pronounce to speak Now if it were that he spake with his lips onely but doubted in his heart when he struck the rock and said Shall we fetch you water out of this rock then this will note his Infidelity and perhaps the LXXII may refer to that reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doubted in his lips i. e. did by his words signifie his diffidence But there is no reason that when in the Hebrew here it is onely said that he spake with his lips we should thence conclude his hearts disagreeing with his tongue 'T is therefore most reasonable that speaking with his lips being in it self indifferent and innocent should onely be concluded ill from the influence that the words precedent seem to have on it They provoked his spirit and he spake with his lips i. e. he spake passionately as one provoked And then as S. James saith the wrath of man worketh not the righteousness of God ch 1.20 so here we may conclude of Moses God had appointed him to speak to the rock and it should bring forth water And he being exasperated in his spirit put into a passion by the people goes and strikes the rock twice and saith Hear ye rebels shall we fetch you water out of this rock This passion of his was it self a fault and disturb'd him so that it is not to be believed that he could discharge that duty now incumbent on him from God in that manner as he ought to do with that faith and affiance in God with that care of setting out the power and mercy of God to these provokes and these two are the crimes charged on him by God Numb 20.12 his unbelief and his not sanctifying God in the sight of the people This therefore is Moses his crime here briefly intimated not largely set down in this verse that they provoked his spirit and he spake i. e. he spake in a provocation not as a meek and faithfull servant of the Lord that desired to glorifie God before the people ought to have done And this being here but imperfectly toucht was left to be explicated by the story where the fact was recorded and from thence more than by the words we may conclude this to be the meaning of this verse The Jewish Arab here differently from all others hath it because they contradicted his prophecy which he spake to them in his saying The End of the Fourth Book THE FIFTH BOOK OF PSALMS The Hundred and Seventh PSALM The hundred and seventh the first of the last Book of Psalms is an invitation to all sorts of men to take notice of and acknowledge God's special mercies in rescuing them from the several dangers that every part of their lives is subject to peculiarly from hunger prison disease and danger by Sea It seems probably to have been written presently after the Captivity when the Nation had been exercised by siege and famine by deportation and imprisonment and the land had been made desolate for want of cultivation yet withall so contrived as to have respect to the deliverance out of Aegypt 'T was a Psalm of Answering or parts to be sung alternately having a double burthen or intercalary verse oft recurring 1. O Give thanks unto the Lord for he is good for his mercy endureth for ever Paraphrase 1. The great and daily bounty of God is such his mercies and preservations so constant and perpetual in all the turns and varieties of our lives that we are most strictly obliged 〈◊〉 â—ke notice of them and pay the tribute of most gratefull hearts and the obedience of our whole lives in acknowledgment thereof 2. Let the redeemed of the Lord say so whom he hath redeemed from the hand of the enemy 3. And gathered them out of the lands from the East and from the West from the North and from the South Paraphrase 2 3. This is in a most eminent manner incumbent on those that have been taken and carried captive by oppressing invaders and by the good providence of God reduced and recollected from their dispersions and brought home safe to their own countrey again 4. They wandered in the wilderness in a solitary way They found no city to dwell in 5. Hungry and thirsty their soul fainted in them 6. Then they cryed unto the Lord in their trouble and he delivered them out of their distresses 7. And he led them forth by the right way that they might goe to a city of habitation Paraphrase 4 5 6 7. So is it on all them which when they have been permitted by God for some time to a state of seeming destitution deprived of all the necessaries of life harbour and all kind of food c. have yet upon their devout addresses to heaven in prayer found present relief and deliverance from their pressures God by his gracious providence directing them to some auspicious successfull means of supplying their wants and either returning them to their old or bringing them to some new more fruitfull possession 8. O that men would praise the Lord for his goodness and for his wonderfull works to the children of men 9. For he satisfieth the longing soul and filleth the hungry soul with goodness Paraphrase 8 9. This certainly is an act as of a special and undeserved bounty so of an over-ruling omnipotent providence to provide so liberally for those that are so thirsty and hungry v. 5. i. e. altogether destitute and that both these should be thus exercised and employed for the onely benefit of us unworthy sinfull sons of Adam is matter of infinite comfort to us and acknowledgment and thanksgiving to God 10. Such as sit in darkness and in the shadow of death being bound in affliction and iron 11. Because they rebelled against the words of God and contemned the counsel of the most high 12. Therefore he brought down their heart with labour they fell down and there was none to help 13.
Then they cried unto the Lord in their trouble and he saved them out of their distress 14. He brought them out of darkness and the shadow of death and brake their bands in sunder Paraphrase 10 11 12 13 14. In like manner is he pleased to deal for those that are in prison and expectation of present death when in this valley of Achor they fly to him for rescue 'T is most just and so most ordinary with God to deliver men up to be chastised for their sins when they are so proud and stout as to resist or neglect the commands of God 't is but seasonable discipline to exercise them with afflictions to bring distresses upon them persecution imprisonment c. thereby to teach them that necessary lesson of humility And if then they shall speedily return to him that strikes and with obedient penitent hearts and fervent devotions indeavour to attone him he will certainly be propitiated by them and deliver them out of their distresses be they never so sharp and in the eye of man irremediable 15. O that men would praise the Lord for his goodness and for his wonderfull works to the children of men 16. For he hath broken the gates of brass and cut the bars of iron in sunder Paraphrase 15 16. This certainly is another act of his special and undeserved bounty and withall an instance of his omnipotence thus to rid them of those gyves that none else can loose to preserve those that in humane judgment are most desperately lost and abundantly deserves to be acknowledged and commemorated by us 17. Fools because of their transgression and because of their iniquity are afflicted 18. Their soul abhorreth all manner of meat and they draw near unto the gates of death 19. Then they cry unto the Lord in their trouble he saveth them out of their distresses 20. He sent his word and healed them and delivered them out of their destructions Paraphrase 17 18 19 20. So again when the follies and stupidities of men betray them to wilfull sins and God punisheth those with sickness and weakness brings them so low that nature is almost wholly exhausted in them and present death is expected if from their languishing bed they shall apply themselves to the great and sovereign Physician forsake the sins that brought this infliction upon them and thus timely make their solid peace with heaven and then pray themselves and others see Jam. 5.14 15 16. Ecclus 38.9 imploring his gracious hand for their recovery there is nothing more frequently experimented than that when all other means fail the immediate blessing of God interposeth for them and restores them to life and health again 21. O that men would praise the Lord for his goodness and for his wonderfull works to the children of men 22. And let them sacrifice the sacrifice of thanksgiving and declare his works with rejoycing Paraphrase 21 22. And this certainly is a third instance of God's infinite power and goodness this of unhoped unexpected cures of the feeblest patients which exacts the most solemn gratefull acknowledgments from those that have received them from his hand 23. They that go down to the sea in ships and doe business in great waters 24. These see the works of the Lord and his wonders in the deep 25. For he commandeth and raiseth the stormy wind which lifteth up the waves thereof 26. They mount up to the heaven they goe down again to the depths their soul is melted because of trouble 27. They reel to and fro they stagger like a drunken man and are at their wits end 28. Then they cry unto the Lord in their trouble and he bringeth them out of their distress 29. He maketh the storms a calm so that the waves thereof are still 30. Then are they glad because they be quiet so he bringeth them unto their desired haven Paraphrase 23 24 25 26 27 28 29 30. So again the great navigators traffickers and merchants of the world when in their voyages by sea they meet with terrible amazing tempests wayes that toss their ships with that violence as if they would mount them into the air and at another turn douse them deep into the vast Ocean as if they would presently overwhelm them and the passengers are hereby stricken into sad trembling fits of consternation and amazement and expectation of present drowning in this point of their greatest danger they oft experiment the sovereign mercy and power of God and receive such seasonable returns to their devout prayers that they find the storm presently turned into the perfectest calm and by the friendliest gales are safely wafted to that port which they designed to sail to 31. O that men would praise the Lord for his goodness and for his wonderfull works toward the children of men Paraphrase 31. And this certainly is a fourth most eminent instance of God's infinite power and goodness which exacts our most fervent offerings of praise and thanksgiving 32. Let them exalt him also in the congregation of the people and praise him in the assembly of the Elders Paraphrase 32. And not onely such as are sent up to God from our single breasts or closets but it deserves the most solemn publick commemorations in the Temple in the united laâ—ds of the whole congregation Elders and people answering one the other 33. He turneth rivers into a wilderness and the water-springs into dry ground Paraphrase 33. The same act of his power and providence it is to convert the greatest abundance of waters into perfect drought 34. A fruitfull land into barrenness for the wickedness of them that dwell therein Paraphrase 34. Thereby to punish those with utter sterility and fruitlesness after the manner of his judgments on Sodom whose plenty had been infamously abused and mispent on their lusts 35. He turneth the wilderness into a standing water and dry ground into water-springs 36. And there he maketh the hungry to dwell that they may prepare a city for habitation 37. And sow the fields and plant vineyards which may yield fruits of increase 38. He blesseth them also so that they are multiplied greatly and suffereth not their cattel to decrease Paraphrase 35 36 37 38. And the same act again it is of his bounty and power together to improve the barrennest desart into the fruitfullest pastures most commodious for habitation and plantations and thither to bring those who had formerly lived in the greatest penury and by his auspicious providence onely without any other observable means to advance them to the greatest height of wealth and prosperity of all kinds making them a numerous and powerfull nation remarkable for the blessings of God upon them 39. Again they are minished and brought low through oppression affliction and sorrow 40. He poureth contempt upon Princes and causeth them to wander in the wilderness where there is no way 41. Yet setteth he the poor on high from affliction and