which all the sacrifices and burnt-offerings under the Law were but types and shadows and at the presence of which they were to cease as we know they did and as is exprest here in the following words Burnt-offering and sin-offering hast thou not required Then said I Loe I come That this whole passage is an eminent prophecy of Christ appears by the Apostle Heb. 10.5 who makes Christ not David to be the speaker here wherefore when he i. e. Christ cometh into the world he saith Sacrifice which makes it less necessary for us in this place to seek for any first sense wherein David might be interpreted to speak this of himself but rather to account of it as the great signal wonder of mercy done by God to men which in the recounting of Gods wonderful works and thoughts to us-ward v. 5. he seasonably brings in by the spirit of prophecy viz. the birth of the Messias and the Sacrifice of himself wherein so many even innumerable and unexpressible mercies were comprised and folded up If it may be thus understood as an instance brought in by David prophetically of Gods wonderful mercies then will these three verses be no more but a description of Christs coming into the world after which David again proceeds to the recounting of Gods mercies more generally vers 9. But because there is no assurance of this and the Apostles words Heb. 10.5 may refer only to the higher and Prophetick completion of the words and yet not prejudice a first immediate sense of them as belonging to David it is not amiss therefore here though not in the paraphrase to annex that viz. that God prefers obedience noted as was said by opening the ear before the richest oblations and holocausts and that therefore David designes that as his way of rendring his humblest thanks for Gods mercies by performing faithful obedience to his commands This is the literal meaning of Sacrifices and burnt-offerings thou wouldest not desire mine ears hast thou opened the latter that of ready willing obedience thou hast much preferred before the former And again to the same purpose Burnt-offerings and sacrifice thou hast not required Then said I Loe I come to do thy will O my God i. e. They are not sacrifices in their greatest multitude that God requires and expects of Kings or such as David as their returns for the greatest mercies but a ready and cheerful obedience to his commands such a discharge of the regal office as may tend most to the honour and glory of God such as was prescribed Deut. 17.16 c. where the duties of a King are set down and in the close of them this of his writing him a copy of the law in a book and reading therein all the days of his life v. 18 19. In reference to which as it may truly be said In the volume of the book it is written of me of David as of all other Kings in this place of Deuteronomy so may that be fitly interpreted that follows O my God I have delighted therein made thy service the study and practice thereof the great imployment and pleasure of my life yea thy law is in the midst of my bowels which was much more then the command of having it written in a Book I am perfect in the knowledge and continually exercised in the practice and performance of thy commandments V. 7. In the Volume From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to roll or fold comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Symmachus literally renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 folding and Theophylact on Heb. 10.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a roll The LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which must be understood in that sense denoting the round form that a writing is in when it is folded up as in Architecture some round parts are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXXII and so saith Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word being applyed to a book or writing as here which some call the folding As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a book that signifies any writing among the Jews whose custom it was to write in a long roll see note on Luk. 4. a. and that folded up to preserve it and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than a folded paper or parchment of writing a roll Now as by this phrase any kind of writing is signified and so as it belongs to Davids person it may fitly refer to the book of the Law wherein the duty of Kings was set down Deut. 17. So it must be remembred that in such rolls were contained their contracts as among us in indentures and so here the roll of the book as it belongs to Christ is no more but a bill or roll of contract betwixt God the Father and him wherein is supposed to be written the agreement preparatory to that great work of Christs incarnation wherein he undertaking perfectly to fulfill the will of God to perform all active and also passive obedience even to death had the promise from God that he should become the author of eternal salvation to all those that obey him V. 15. For a reward For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For a reward the LXXII seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the heel and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presently As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies their turpitude or filthy actions and so their shame in that sense as it is taken for any shameful thing for that is it which is to be rewarded with desolation The Forty First PSALM TO the chief Musitian a Psalm of David Paraphrase The Forty First Psalm sets forth the present reward of merciful-minded men in this life and from thence ascendeth to the assured mercies of God to his faithful servants that stand in need of them It was composed by David and committed to the Praefect of his Musick 1. Blessed is he that considereth the poor the Lord will deliver him in the time of trouble Paraphrase 1. The blessings of God shall not fail to be poured out on the merciful-minded man who is careful to consider and succour those that are in sickness or any kind of misery God shall be sure to succour him when afflictions come upon him 2. The Lord will restore him and keep him alive and he shall be blessed upon the earth and thou wilt not deliver him unto the will of his enemies Paraphrase 2. Whatsoever his diseases or dangers are God will interpose for his relief and if he see it best for him signally secure his life and restore him to a prosperous flourishing condition in this world and whatever the malice of his enemies be deliver him out of their hands 3. The Lord will strengthen him upon the bed of languishing thou wilt make all his bed in his sickness Paraphrase 3. When he falls into sickness or distress for from those the pious man is not secured in this life the God of might
reade but these viz. three Psalms to thank the Lord into the hands of Asaph and his brethren The first of these Psalms is the 105. recited there in the first thirteen verses the second Psal 96. the last is that which we have before us And as the first begins v. 8. the second v. 23. so doth this third follow v. 34. Give thanks unto the Lord for he is good for his mercy endureth for ever and then as in a breviate v. 35 36. the two last verses of it and so 't is evident the Alleluja in the front was not used but left out as being no part but onely the title of the Psalm which by the way teacheth us that in the offices of the Church the titles of the Psalms were not wont to be used in the Jewish Church but designed for other purposes either to signifie the Authour or Occasion or Matter or Kind of the Psalm This being thus cleared of this present Psalm will be in all reason applicable to all those other Psalms which have this form of Alleluja Praise the Lord in the front of them as the Title in every of them and not any part of the Psalm V. 7. At the Sea For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Sea the LXXII seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participle present from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascend rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascending but that not very fit to be accorded to the context which speaks of their murmuring at the red sea into which they could not with any propriety be said to ascend And yet herein the Latin and Arabick follow them though they do also truly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in mare ascendentes in mare mare rubrum ascending into the sea the red sea But the Syriack departs from them as the Chaldee and reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near the waters V. 13. They soon forgat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth questionless signifie making haste and if here it did so there is no necessity it should be joyned with the following verb and signifie adverbially for all the ancient Interpreters reade it as a verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made haste say the LXXII citò fecerunt they did suddenly the Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack both used for making haste from the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in commotion and perturbation And so the sense will best bear they made haste i. e. took it ill that they were not presently brought into the plenty they were promised so after this we see Numb 20.5 that this was their form of expostulation with Moses Wherefore have ye made us to come up out of Aegypt to bring us to this evil place it is no place of seed or figgs or vines or pomegranates the plenty promised them in Canaan and then thus to make haste was to be impatient to stay God's time of giving them this inheritance but because they had it not streight wishing themselves back again in Aegypt And this well agrees to the context they made haste they forgat his works they waited not for his counsel making an opposition betwixt the first and the two last of these they made haste i. e. weighed not considered not what God's purposes or promises concerning them were could not attend the performance of God's promise in his own time went on passionately in pursuit of their plenty which they lookt for and as soon as they descried any difficulty want of water a desart place concluded presently that they were betrayed and should be utterly undone and lost neither remembring what God had formerly done for them by interposition of his power nor waiting with patience till God's time or till concerning their present exigence he should make known his purposes to them This is very agreeable to the notion of this word in Kal for making haste and in Niphal applied to the mind for doing all things rashly inconsiderately praecipitously and so foolishly So Job 5.13 the counsel of the froward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is hasty inconsiderate we render it is carried headlong So Hab. 1.6 the Chaldeans are called a bitter nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and passionate inconsiderate And so for that other passion of fear most opposite to faith or trust in God in which sense that is most true Isa 28.16 he that believeth will not make haste 't is used Isa 35.4 say unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hasty or praecipitous in heart i. e. those which because they had not presently what they hoped feared they should never have it for so it follows be strong have some constancy of mind fear not And this seems to be the full importance of the word here their passionate fear and distrust of God's promises because they were not instantly performed made them hasty praecipitous inconsiderate and in that fit of passion they forgat his works V. 15. Leanness For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maciem leanness the LXXII are deemed by some to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasure or desire because they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saturity as if that were set to signifie as much as they could or did desire and this not disagreeable to the story which mentions it in this style Exod. 16.8 The Lord shall give you in the evening flesh to eat and in the morning bread to the full and Psal 78.25 he sent them meat to the full and v. 29. they ate and were well filled for he gave them their own desire they were not estranged from their lusts In this rendring of the LXXII the Syriack and Latin c. agree the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Latin saturitatem saturity And without changing the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into any other this probable account may be given of their rendring 'T is known in Physick that upon the ingestion of meats in their quality unwholsome or of two much of those which are healthfull Nature with much violence seeks to discharge it self by the several evacuations upon which follows a suddain and almost incredible dejection of strength and falling away in flesh To this the story Num. 11.20 seems to refer where 't is said that the Quails should come out at their nostrils for that is a symptome not unusual in violent vomitings such as accompany great and dangerous surfeits so that the plague which then befell the Israelites seems to be that affection which Physicians name cholera and is then properly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saturity or surfeit by the LXXII and those translators that follow or accord with them and so not very unfitly set to express that emaciation which was an effect of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or saturity But the Chaldee render it more to the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leanness The passage visibly belongs to the immediate consequents in the story of Quails set
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
was principally designed 6. To him that stretched out the earth above the waters for his mercy endureth for ever Paraphrase 6. A like act of infinite power and wisedom it was when the waters covered the face of the earth and so rendred it unhabitable to us to prepare vast receptacles for the waters and thither to convey and remove them from the surface of the earth and so to secure the earth by bounds set to the Ocean that it shall not be overflowed by it but remain a peaceable fruitfull safe habitation for us which is an act of the same infinite constant mercy 7. To him that made great lights for his mercy endureth for ever 8. The sun to rule by day for his mercy endureth for ever 9. The moon and stars to rule by night for his mercy endureth for ever Paraphrase 7 8 9. A like act of his power and wisedom it was and so also of his infinite mercy and bounty toward us that he created the sun moon and stars for such excellent benefits of mankind not onely illuminating this lower world of ours but refreshing and warming and sending forth various influences into every the meanest creature by these great instruments managing and guiding and preserving and by propagation continuing all creatures directing them in all their undertakings preparing both for work and rest and providing all things necessary for them 10. To him that smote Aegypt in their first-born for his mercy endureth for ever 11. And brought out Israel from among them for his mercy endureth for ever 12. With a strong hand and with a stretched out arm for his mercy endureth for ever 13. To him which divided the red sea into parts for his mercy endureth for ever 14. And made Israel to pass through the midst of it for his mercy endureth for ever 15. But overthrew Pharaoh and his host in the red sea for his mercy endureth for ever Paraphrase 10 11 12 13 14 15. But yet more peculiarly hath his power and mercy to us been magnified in rescuing our whole nation out of the slavery and oppressions of Aegypt and this in a most prodigious manner multiplying judgmenâ— upon the Aegyptians 〈◊〉 one degree to mother till at length he destroyed the first-born in every family upon which they were inforced to let us go but then farther interposing for us by making the red sea recede till our people past through the chanel of it and then bringing it back again in a full violence upon the armies of the Aegyptians which pursued us at our departure and overwhelming and drowning all of them which was such an heap of prodigies of mercies to us his unworthy people that no story hath ever exemplified in any other time 16. To him which led his people through the wilderness for his mercy endureth for ever Paraphrase 16. And after this leading us through the desart for many years together he miraculously provided necessaries for us sending us bread from heaven abundance of delicate food and water out of a rock of â—nt and so gave us conâ— testimonies of his infinite unexhausted bounty 17. To him which smote great Kings for his mercy endureth for ever 18. And slew famous Kings for his mercy endureth for ever 19. Sihon King of the Amorites for his mercy endureth for ever 20. And Og the King of Bashan for his mercy endureth for ever 21. And gave their land for an heritage for his mercy endureth for ever 22. Even an heritage unto Israel his servant for his mercy endureth for ever Paraphrase 17 18 19 20 21 22. And then to perfect his mercy he led us to that land of Canaan which he had promised to give to the posterity of Abraham and by his sole power and conduct inabled us to conquer and destroy great and eminent Princes with their whole armies such were Sihon and Og see Psal 135.11 12. and Numb 21.24 c. which came out against us and by these slaughters rooted them out planting us in their stead giving us a most fertile Kingdom to possess as our own for our selves and our posterities An unparallel'd number and weight of mercies which ought for ever to be commemorated by us And yet for all this but a weak imperfect shadow and resemblance of the redemption of mankind out of a far more unsupportable slavery under sin and Satan which by the gift of his own Son he hath wrought for us 23. Who remembred us in our low estate for his mercy endureth for ever 24. And hath redeemed us from our enemies for his mercy endureth for ever Paraphrase 23 24. And though since our coming unto all this plenty he hath permitted us upon our provoking sins to be brought low and oppressed by our enemies yet hath he not utterly forsaken us but again returned in mercy to us and rescued us out of their hands and restored us wonderfully to our former peace and safety 25. Who giveth food to all flesh for his mercy endureth for ever Paraphrase 25. Yet neither are his mercies confined and inclosed within so narrow a pale as this of the people of Israel but it is inlarged to all mankind even to all living creatures in the world which as they have from him their original being so have they their continual support and a constant supply to all their wants of what sort soever they are all that is necessary to their bodies as well as their souls 26. O give thanks to the God of heaven for his mercy endureth for ever Paraphrase 26. All which and all the goodness that any man partakes of in this life is but an efflux from that unexhausted fountain of infinite bounty descends from the Father of lights the one Creatour and preserver and governour of the world and so is to be own'd and acknowledged by all and he to have the thâ—nks and honour and glory of it O let all men in the world pay him this tribute and never miss to commemorate his endless mercies The Hundred and Thirty Seventh PSALM The hundred thirty seventh is a description of the sadness of the Babylonish captivity and the peoples vehement desire and hopes to return to Canaan and seems to have been composed presently after the return from the Captivity or when they saw the taking and wasting of Babylon to approach 1. BY the waters of Babylon there we sat down yea we wept when we remembred Zion Paraphrase 1. In the time of our deportation and captivity being carried so far and deteined so long from the comforts of our own countrey we had no divertisement but that of reposing our selves on the banks of Euphrates and Tigris c. and bewailing our losses and recounting the felicities we once enjoyed when we were allowed the solemn publick meeting for the service of God at the Temple 2. We hanged our harps upon the willows in the midst thereof Paraphrase 2. As for the instruments of our Musick which were wont to assist in the quire and help to
〈◊〉 〈◊〉 and so taken up by the Aethiopick V. 16. The desire In this place it is doubtfull to what subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last words of the verse belongs From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluit placuit the noun signifies will good pleasure benevolence favour With thy favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast thou defended me Psal 5.12 so Isa 49.8 I have heard thee in the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of favour we render it acceptable time parallel to a day of salvation that follows where as the salvation is the deliverance wrought by God so the favour must be God's also And thus the word may probably seem to be used here he satisfieth every living thing so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with or by his favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII thou fillest every living thing with thy good pleasure the Latin have benedictione with thy benediction perhaps reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Aethiopick more expresly according to thy decree or good pleasure the Jewish Arab reads every living thing with favour good will or complacency from thee But the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural which cannot belong to God thou satisfiest all living with their will or desire and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou satisfiest the desire of all living And so the learned Castellio optatis satias thou satisfiest them with their desires i. e. with the things which are desired by them And to this sense the use of the same word v. 19. inclines where of God it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will doe or perform the will of them that fear him V. 17. And holy Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there can be no question but 't is to be rendred when spoken of God mercifull abundantly good and so 't is here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous in the notion thereof frequently exemplified for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pitifull or charitable or liberal for both these are here clearly inferred from the three last verses which are instances of his mercy and bounty In this place is fit to be observed what we find in the LXXII their translation after v. 13. and before v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is faithfull in his words and holy in all his works The same we have in the Syriack and Latin and Arabick and Aethiopick and onely miss it in the Original and in the Chaldee And that it is not added superfluously by the rest but really wanting in these we have this argument of some appearing force Because the Psalm being Alphabetical and exactly so in all other parts is yet deficient in the letter Nun as now we have it in the Hebrew which yet from this reading of the LXXII c. is so readily supplied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there seemeth little cause of doubt but this was the ancient reading and so continued to the time when the LXXII first and after when the Syriack made their translations If thus it were the occasion of the omission seems most probably to be taken from this v. 17. the words whereof being of so great affinity with those others might by unskilfull scribes be confounded and conceived to be the same with them and so on that conceit deliberately left out in one place to avoid that which they deemed a Tautology But if this were it then herein they erred more than one way For first it is no news for this Psalmist in his lauds of God to repeat the same expression more than once witness that solemn Epiphonema His mercy endureth for ever 2. These two verses if they be better considered are not the same but perfectly different and each of them according to that difference fitted to the place wherein according to the alphabetical order they ought to stand The eleventh twelfth and thirteenth verses are spent in admiration of the power and glory of God's kingdom and that is fitly concluded with an Epiphonema of God's fidelity in performing of all his promises and perfect justice and holiness and other divine excellencies in all his dispensations toward men And that is the sum of the letter Nun which therefore with very good harmony follows the thirteenth verse and so will put forward the fourteenth which now is Saniech unto the fifteenth which is the proper place for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is faithfull in his words and holy in all his works i. e. veracity and holiness are two great inseparable attributes of God the one in his words he never affirmeth what is not most true or promiseth what he doth not perform the other in his actions and works of providence wherein he is so far from having any real causality in the sins of Angels and Men that he doeth all that reasonably can be done by a God of holiness and purity toward any rational and free agents whom he means to punish and reward according to their works to prevent them and assist them and inlighten their minds and sanctifie their hearts thereby to keep them from sinning or to return them by repentance to that innocence as near as may be from which they are fallen And this as the chief exercise of his kingdom of grace the glories whereof are set out in those three verses immediately foregoing Whereas this which is now the seventeenth but in that other account ought to be the eighteenth verse as it is introduced by the three verses more which are all spent in the view of the transcendent compassion mercy and liberality of God so being duly rendred it is a very proper Epiphonema to conclude and shut up the praises of God in that behalf The Lord is righteous in all his ways and mercifull in all his works Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous and mercifull are but two words ordinarily used in scripture to signifie charity and compassion the former not that righteousness which we style justice but that charity which is by the law of God due to all men and so in us is our righteousness and in God is his goodness and charity to mankind and the latter a more abundant degree of that styled goodness graciousness bowels of compassion in man and the most transcendent degree of infinite mercy and pity in God The LXXII render the former of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin justus and that being understood in our ordinary notion of justice was apt to be conceived all one with faithfull or true in that former verse And the LXXII again render the latter of these by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Greek word indeed oft signifies holy and so is interpreted sanctus by the Latin but being but lightly changed by cutting off the last letter from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and giving it the Greek termination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so both 〈◊〉 〈◊〉
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
into a most languishing terrible condition provoked thee to withdraw thy grace and give me up to the effects of thy displeasure This is a sad disease and of the worst condition even of the soul wherewith thou art pleased also that my body or outward condition should bear consent And in all this 't is I that have thus diseased my self disturbed and miserably wasted the health of my soul which consists in an exact conformity of my desires and actions to thy will And now there is no remedy left but one that of thy pardon and gratious forgiveness pouring thy wine and oile and healing balsom into my gaping wounds and this most seasonable mercy I beseech thee to bestow upon me 3. My soul is also sore vexed but thou O Lord how long Paraphrase 3. The disquiet and torment hereof doth pierce my soul there are the sharpest arrow◠of thy displeasure 〈◊〉 and afflict me exceedingly Lord that it might be at length thy season to asswage thy wrath to speak peace to 〈◊〉 to afford me some refreshing which I cannot hope from any other hand 4. Return O Lord deliver my soul O save me for thy mercies sake Paraphrase 4. Lord be thou pacified and reconciled to me and by that means rescue me out of this sad condition wherein I am involved under the weight of my sin and thy displeasure And though there be in me no means to propitiate but only to avert and provoke thee yet let thine own mercy and free bounty of grace have the glory of it reflect on that and from thence work this deliverance for me 5. For in death there is no remembrance of thee in the grave who will ‖ give thee thanks Paraphrase 5. For shouldest thou now proceed to take away my life as it were a most direful condition for me to die before I have propitiated thee so I may well demand what increase of glory or honor will it bring unto thee will it not be infinitely more glorious for thee to spare me till by true contrition I may regain thy favour and then I may live to praise and magnifie thy mercy and thy grace thy mercy in pardoning so great a sinner and then confess thee by vital actions of all holy obedience for the future and so demonstrate the power of thy grace which hath wrought this change in me Neither of which will be done by destroying me but only thy just judgments manifested in thy vengeance on sinners 6. I am weary with my groaning All the night make I my bed to swim I water my couch with my tears Paraphrase 6. The sadness of my present condition under the weight of thy displeasure and the grievous effects thereof is such as extorts those groans from me which instead of easing do only increase my torment The night which is the appointed season of rest is to me the time of greatest disquiet my agonies extort whole rivers of tears from me and the consideration of my horrible sins the causes of them gives me not one minute of intermission 7. Mine eye is consumed because of grief it waxeth old because of all mine enemies Paraphrase 7. The tears which the thought of thy continual displeasure and punishments incessantly draws from me have corroded and even exhausted the animal spirits that maintain my sight make mine eyes very dim above what is proportionable to my age and still there remains a succession of new sorrows to mind me of my successive sins one enemy after another still riseth up against me 8. Depart from me all ye workers of iniquity for the Lord hath heard the voice of my weeping Paraphrase 8. Whilst I thus bemoan my self before so gracious a God I cannot but with confidence look up and expect his speedy return unto my Prayers and consequently assure my self that all the designs of my rebellious enemies shall be utterly frustrated by him 9. The Lord hath heard the voice of my supplication the Lord will receive my prayer Paraphrase 9. He that hath promised not to despise a broken heart to comfort the mourner he whose title it is to be the hearer of prayers the vindicator of the innocent will certainly make good these promises to me at this time in pardoning my sins and averting these punishments from me 10. Let all mine enemies be ashamed and ‖ sore vexed let them return and be ashamed suddenly Paraphrase 10. And therefore I am most confident that all my opposers shall be discomfited and sent back successless in their present design and how confident soever now they appear they shall very suddenly be routed and put to confusion and utterly disappointed in their enterprize Annotations on Psal VI. V. 2. My bones The chief difficulty in this verse will be removed by considering the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render my bones and so indeed it often signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robustus or fortis fuit but not only so but in a greater latitude the members of the body and then the body it self nay the substance or being and not only the body as Job 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his bone or body is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself in opposition to his goods and family which had been toucht sharply Chap. 1. And so among the Rabbines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used for ipsimet themselves see Note on Rom. 6. a. It being an ordinary figure among the Hebrews to express a thing by the names of the parts of it Thus Psal 35.10 All my bones shall say Lord who is like unto thee where certainly the bones which say and praise God are to signifie the Psalmist himself his tongue and heart and every part of him And so here being in conjunction with I am weak and my soul is sore vexed v. 3. it is but a Poetical expression my bones i. e. every part of my body Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render vexed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal signifies any sudden commotion or disturbance or trembling and so being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 languishing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sick or faint and so weak in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament See Note on Rom. viii m. and Gal. 4. a. it must signifie a sore affliction perhaps literally a disease a terrible shaking fit as of a Paralytick and this being founded in and so including also his sin the malady of the soul which is likewise called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weakness see 1 Cor. 8. Note 6. the whole verse is the doleful description of him that hath committed any wasting sin and being cast down under Gods punishments for it is passionately suing out Gods pardon the only means possible to recover or heal him again V. 10. Let all my enemies All the Antient Interpreters understand this last verse of
on thee and my resort is only unto thee beseeching thee to shew forth thy power and fidelity for the preserving and securing me 11. God judgeth the righteous and God is angry with the wicked every day Paraphrase 11. God is a most righteous Judge 't is impossible he should favour the practices of unjust men by whom his purity is continually affronted and provoked though through his long suffering designed for their reduction he do for a while spare and not presently consume them 12. If he turn not he will whet his sword he hath bent his bow and made it ready Paraphrase 12. Till the wicked return and repent God seldom ceaseth to warn and threaten to prepare and sharpen as it were his sword for slaughter to bend his bow and make ready the arrow upon the string shewing him from time to time what severity he is to expect if he do not at length reform and that 't is meerly the compassion of this lover of souls to his creature that he thus gives him time and warnings and adds terrors also if by any means he may be brought home timely to repentance Another sense of this verse see in note c. at the end 13. He hath also prepared for him the instruments of death he ordaineth his arrows against the persecutors Paraphrase 13. On his farther continuance in this wicked course God still continues his decree to bring final vengeance on him in case he will not amend by all these warnings and yet is he a while longer pleased to spare if yet he may gain and reduce them 14. Behold he travaileth with iniquity he hath conceived mischief and brought forth falshood Paraphrase 14. And if still all Gods longanimity and mercy prove successless if it be perverted only into a meanâ— of incouraging him in mischievous ungodly treacherous designs attempts and actions 15. He hath made a pit and digged it and is fallen into the ditch which he made Paraphrase 15. The infallible consequent is that the mischief and ruine which he designs to others shall not seize on them but on himself and bring perpetual destruction upon him 16. His mischief shall return on his own head and his violent dealing shall come down on his own pate Paraphrase 16. All his attempts against other men his oppressions and violences shall when he least looks for it like an arrow shot up against heaven come down most sadly and piercingly upon his own head this is all the fruit he is likely to reap of his mischievous machinations 17. I will praise the Lord according to his righteousness and will sing praise to the Name of the Lord most high Paraphrase 17. This is a signal illustrious demonstration both of the omnipotence and just judgments of God mixt also with exceeding patience and longanimity toward sinners and challenges from every pious heart a grateful acknowledgement all lauds and praises most justly due to his supreme Majesty Annotations on Psal VII Tit. Shiggaion Whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes or what literally it imports will hardly be defined The use of it here and Hab. 3.1 the only places where 't is read in Scripture giving us no farther light than that in all likelihood it signifies a Song or Canticle Here 't is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psalm by the LXXII there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ode or Song and so the vulgar Latine here Psalmus David And that so most probably it signifies we may conclude from the consequent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he sang the verb in the Hebrew from whence is the ordinary noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Song or Canticle And so the Chaldee Paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Interpretation of the Ode which bâ— song adding by way of explication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he spake a Song But the origination of the word doth not readily give it this sense for the Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in Hebrew and Chaldee signifies ignoravit or erravit and from thence in the place of Habakuk Aquila and Symmachus render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignorances and Theodotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntary sins and the vulgar Latine have forsaken the LXXII and render it ignorantiis ignorances and the Chaldee making a long Paraphrase of it brings it about to that sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 error or ignorance Only the Arabick reteins Song or Canticle and the Syriack leaves out all mention of it both here and there The Hebrews conjecture is not improbable that this word was the beginning of an old Hebrew Song to the tune of which this was to be sung and so was intituled by it But because there is no such word in use among the Hebrews for any thing else but a Song and because from thence regularly comes the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Habakuk 't is most probable that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies deleâ—â—atur is pleased or delighted Thus Prov. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render be ravisht the vulgar delectare be thou delighted and the Syriack be thou fed and so Prov. 20.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui delectatur whosoever is delighted saith the vulgar useth it luxuriously or voluptuously saith the Syriack so from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be an old word for a Song in respect of the delight and pleasure of the Musick of it And thus Abu Walid understands it here from the notion of delight or rejoycing Tit. Cush What is meant by Cush the Benjamite is made matter of question many from S. Hierome applying it to Saul a Benjamite and as some add the son of Kish and the words delivered by him 1 Sam. 22.8 but there is great difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chush and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kish and yet more between the son of Kish and Chush himself and others to Chushi the Archite but his name is written with ×— and so very distant and was Davids friend not enemy others to Shimei a Benjamite that is known to have cursed David 2 Sam. 16. but that was in the business of Absalom and the time of his rebellion to which this Psalm hath no propriety but to the matter of Saul But that which is most probable is this that Cush was some servant of Saul which had raised some malitious slander on David as if he sought to take away the Kings life and either his name Cush or else so stiled here from the name of the Nation Aethiopia ordinarily stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Aethiopians being servants of all Nations the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aethiopia taken for one of that Country as Canaan for a Canaanite might proverbially be taken for a servant Thus Amos 9.7 where the Hebrew reads Are ye not to me as the sons of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aethiopians the context inclines to interpret it
hope that I shall never be finally forsaken by him cast down by the enemy or devested of that dignity to which my God hath invested me 9. Therefore my heart is glad and my glory rejoyceth my flesh also shall rest in hope Paraphrase 9. This is full matter of joy to my heart and of boasting to my tongue and of all kind of assurance to every part of me 10. For thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption Paraphrase 10. For thy promises to me are firm and oblige thee not to forsake me so as that I shall be either killed by Saul or opprest finally by him or any other Thou hast designed me to be King and therein favoured me exceedingly see note on Psal 4. d. and all the malice of men though they bring me never so low shall not finally prevail against me And this having a first literal but lower completion in Davids person was more fully and ultimately to be forâ—ified in the son of David the eternal Word of God the Messias of the World who in the dayes of his flesh though he were crucified by the Jews should yet by the power of his eternal God head be raised again from the dead and that within the compass of three days before his body should naturally tend to corruption See Act. 2. â—0 and xiii â—5 11. Thou wilt shew me the path of life in thy presence is fulness of joy at thy right hand there are pleasures for evermore Paraphrase 11. Thou shalt protect me and keep me alive from the malicious designs and machinations of mine enemies and refresh and comfort me abundantly with thy favour and love and special care of me and by continuing me in that Throne whereto thou hast advanced me give me continual matter of rejoycing And this was most eminently completed also in Christ when by the power of his Father he was more then preserved from death rescued from it when he was â—nder it raised from death to life and exalted in great triumph to his everlasting kingdom in heaven and so applied Acts 2.28 Annotations on Psal XVI Tit. Michtam From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signare notare insculpere to seal to note or ingrave is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any pretious thing either such as for securing of it is sealed up as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or for preserving it from forgetfulness is ingraven in Marble c. Hence it is that the Targum renders it â—here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a right Sculpture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to engrave and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inscription on a Pillar not reading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some conjecture from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scripsit to write but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insculpsit to ingrave to denote it a Psalm fit to be ingraven for everlasting memory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on an eminent Pillar saith Apollinarius to be written in golden letters as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies the finest gold Psalm 45.9 and preserved in our hearts for ever And this especially as containing a signal prophecy of the resurrection of Christ recited from hence Acts 2.25 26 27. three verses cited from this Psalm v. 8 9 10. and again Acts 13.35 As when Job delivers that notable speech applyed by the antients generally to the Resurrection though as this here capable of a first interpretation which was to be verified in his own person in raising him from his present calamitouâ— estate I know that my Redeemer liveth and that I shall stand in the laâ—ter day upon the earth he introduceth it in this form Oh that they were printed in a Book that they were graven with an iron pen and lead i. e. the Sculpture filled up with lead that the letters might continue the longer legible in the rock or sâ—nt or hard stone marble or other the most durable matter for ever which is just the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inscribing on a Pillar here in order to the preservation and special observation of such speeches which had their farther completion to be expected in Christ over and above what belonged to them in relation to the present condition of the speakers V. 2. O my soul Where the Hebrew copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast said in the feminine and the Chaldee paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou my soul hast said 't is evident the LXXII and Syriack and Latine and Arabick and Aethiopick read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first person I have said for so they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dixi Domino I have said unto the Lord. V. 2. My goodness There is difficulty in this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The literal rendring is My goodness in no wise to or with thee which the LXXII and so the Latine Arabick and Aethiopick render paraphrastically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast no need of my good things But the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my goodness is not given but from thee and the Syriack more simply my good is from thee In which readings either the negative particle seems to be omitted for so the Syriack reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and my good from without any or else to be doubled for so 't is in the Chaldee and that is all one as if it were omitted the two negatives or non nisi being all one with the bare affirmative In this variety the safest way of reconciling the interpretations is to suppose them on all sides to be rather paraphrastical explications than literal rendrings The LXXII by reading thou hast no need of my good things whether my good works or my liberalities thought to express the sense of my goodness not to or with thee i. e. tend not to thy avail or advantage are not prized by thee and the Chaldee and Syriack by another phrase seem to have meant the same thing My good is all from thee I am so far from meriting any thing of thee by any good works of mine that indeed those good works are not mine but thine only as flowing and being given to me by thee And both these together seem to make up the full sense my goodness or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 critically signifies my liberality is so far from meriting from thee or being any considerable return unto thee that it is thy right and so a meer mercy received from thee V. 3. But to the Saints The difficulties of this third verse may best be removed by observing the dependance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Saints on what preceded v. 2. That began with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I said or thou my soul hast said unto the Lord with which fairly connects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Saints i. e.
inimicis tuis to wit from thine enemies thus rendring the beginning of the next verse And the Aethiopick differs from all Deliver my soul from the Lance for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wicked reading perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Arabick signifies a dart or lance thy sword be upon the enemies of thy hand joyning with it as the Arabick did the beginning of the next verse In this variety there may be place of conjecture and then it will not be improbable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy sword should here be considered as the instrument of his deliverance and so joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliver me thus by thy sword deliver or rescue me from the wicked This perfectly agrees to the context where the enemy as a hungry Lion is ready to seize on David as his prey if some valiant champion with his sword in his hand do not arise and out-run and trip up his heels and so rescue him out of his hands And for this David hath none to rely on but God and therefore to him he cries that he will thus speedily interpose and deliver him V. 14. Thy hand By the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note m. in the former verse 't will not be difficult to resolve of the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here There that being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliver me was to be rendred gladio tuo with thy sword and in the same manner will this here deliver me by thy hand just as v. 7. God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saviour or he that delivereth and saveth by his right hand And this perhaps to be connected with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the sword by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby two things are put severally to signifie but one sword and hand to signifie a drawn sword which is fit for such a present rescue as David now stands in need of There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wicked here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the men in the next words specifying what men he means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of the age i. e. worldly men and those described largely and poetically in the insuing words to the end of the verse to be such as have all things to their will are very plentiful and prosperous they and their posterity In their description 1. occurs their having their portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vitis this the Chaldee renders in life eternal but the LXXII and so the Syriack and Arabick and Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in this life of theirs and so 't is certain the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being no singular signifies life simply 2. Follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou shalt fill their belly with thy good things so in sense it may be rendred or from thy hidden things i. e. thy treasury for from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay up or keep is the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. any thing that is thus laid up or kept 2. a treasury wherein 't is laid up In the latter sense it must be rendred from thy treasury in the former with thy good things i. e. with all the wealth of this world that God bestows on any As when we are bid not to lay up our treasures upon earth Mat. vi the meaning is clear not to lay up our goods there of which the several sorts are there pointed at by the moths corrupting and the rust and the thieves breaking and stealing but by works of mercy to lay up our goods in Heaven bestowing them on God and the poor for Gods sake And these in the parable of the rich man in the Gospel are thus styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his portion of good things which he received in this life and proportionably here is their having their portion in this life and their being filled with good things or treasure So the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy hiding of good or hidden good the Syriack and Arabick with thy treasures but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more literally and so the Latine absconditis tuis with thy hidden things but none have thought fit to put both hidden and treasures either of them signifying the other and both of them those things that in the world are accounted good and so are laid up and kept by the men of the world 3. 'T is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have plenty of children so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to abound with any thing not as the Chaldee and Syriack and Arabick are rendred their children are filled but as in the Hebrew so in the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they abound in children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are filled with children saturati sunt filiis saith the Latine which it seems was antiently miswritten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Swines-flesh and so followed by the Arabick Translation and by the Roman Psalter and so found in Arnobius and others of the antients from that mistake of the amanuensis What follows of their leaving the residue or remainder so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies of their substance to their babes is but a farther expression of their abundance having such plenty for themselves that they have much to spare which yet they dispense not in any part to those that want but reserve it all for their posterity and so this is another part of the character of the worldly great and rich man Lazarus at his door might not have so much as the crums that fall from this rich mans Table V. 15. Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems best to be rendred here by or through righteousness per justitiam saith Castellio as by the condition on which he may expect the return of Gods mercy here or the eternal vision of him hereafter which saith the Apostle no man shall attain to without peace and holiness parts of this justice or righteousness As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the verse it is diversly rendred by the antient interpreters For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy faith but the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Latine and Arabick thy glory and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of thy countenance But the difficulty is to what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in evigilando at the awaking shall belong The Chaldee apply it to David when I shall awake I shall be satisfied with the glory of thy countenance and so it hath truth in respect of the resurrection of the just and that not unfitly opposed to the abundance of the worldly men v. 14. in this life But all the other interpreters agree in applying it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at
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
mercies and ascribing the glory to thee this also was fulfilled in Christ in the Apostles preaching his resurrection in all their assemblies and magnifying God for it See Acts 2.47 after this manner 23. Ye that fear the Lord praise him all ye the seed of Jacob glorifie him and fear him all ye the seed of Israel Paraphrase 23. O bless and praise the name of our gratious Lord all ye that profess to be his servants all ye whom he hath thus taken to himself to be his peculiar people and shewed such marvellous works of mercy among you let this be a perpetual obligation to you to magnifie him and perform all faithful obedience to him for ever Of this as it respects Christ see St. Peters Sermon Acts 3.26 24. For he hath not despised nor abhorred the affliction of the afflicted neither hath he hid his face from him but when he cryed unto him he heard Paraphrase 24. Because he is faithful and constantly ready to hear and answer the petitions of them that are brought to the lowest condition and instantly answers them with timely relief and never finally casts out or rejects their supplications How this was fulfilled in Christ see Heb. v. 7. 25. My praise shall be of thee in the great congregation I will pay my vows before them that fear him Paraphrase 25. From these gratious revelations of thy self unto me shall I fetch abundant matter of praise and thanksgiving when I come to thy holy assembly and there will I constantly offer those sacrifices which I now devote and consecrate unto thee that all thy faithful servants may joyn with me in this duty This had its completion in Christ in respect of the commemorative Eucharistical oblations offered up daily in the Church in remembrance of Christs death and resurrection 26. The meek shall eat and be satisfied they shall praise the Lord that seek him your heart shall live for ever Paraphrase 26. As remembring what certain returns thou makest to the prayers of the distressed supplyest all their wants givest them matter of thanksgiving whosoever make their addresses to thee and comfortest and revivest them with durable refreshments when their condition is most disconsolate and destitute This is also fulfilled in the Evangelizing and comforting of the poor humble Christian and in the Eucharistical spiritual food and the vital effects thereof of which Sacramentally and by faith they are made partakers 27. All the ends of the world shall remember and turn unto the Lord and all the kindreds of the nations shall worship before thee Paraphrase 27. These miracles of thy mercy shall be recounted through all the world and bring in many spiritual subjects to thy Kingdom to serve and adore thee This also was most eminently completed in the effects of the resurrection of Christ that mighty work of Gods power and mercy and fidelity when the Apostles preaching of it to all the world brought in such multitudes of proselytes to Christ 28. For the Kingdom is the Lords and he is the governor among the nations Paraphrase 28. Acknowledging that as the managery and sole government of all the nations of the world doth certainly belong to thee so all subjection and faithful uniform obedience is most due unto thee This also was an effect of the promulgation of the resurrection of Christ 29. All they that be fat on earth shall eat and worship all they that go down into the dust shall bow before him and none can keep alive his own soul 30. A seed shall serve him it shall be accounted to the Lord for a generation 31. They shall come and declare his righteousness unto a people that shall be born that he hath done this Paraphrase 29 30 31. And all this for the confirmation of all sorts of men in Gods service 1. Of those that enjoy prosperity in this world as knowing that they have received it from God 2. Of those that dye and live not themselves to see thy wonderful work yet shall their posterity behold and adore thee for it or all mortal men shall confess that all life and preservation and deliverance is from God and so they and their posterity shall betake themselves to thy service How this is fulfilled in Christ see note n. And so all successions of men shall declare to their follower◠those that are not yet born to those that shall come after them how richly God hath performed all his promised mercies and how seasonably and miraculously at this time of greatest need he hath granted me his protection and deliverance Annotations on Psal XXII Tit. Aijeleth For the meaning of the title of this Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII may first be considered which render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine pro susceptione matutina for the morning help This is by the Learned Grotius thought to proceed from their reading the Hebrew otherwise than now we have it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which v. 20. is by them rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help But that is a very remote conjecture the words having no affinity in sound or writing It is more probable that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robur strength which is made use of for the aid and relief of others as in that v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art my strength hasten unto my help they deduced the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and took it in the notion of relief and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help Upon this conceited notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that Psal 107.17 where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fools they transforming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fool into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robur do consequently render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he helped them the Latine suscepit and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helped or strengthened and then joyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the morning with it as denoting the hast or earliness of the help they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for morning or speedy or early help From this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for strength the Chaldee also paraphrase it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for a strong or powerful oblation perpetual for the morning perhaps from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ramme such as were usually offered in sacrifice pitching on the notion of oblation But the notion which the antient fathers and from thence the interlinear and most modern translations have pitcht on is that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hind so Prov. v. 19. in the form wherein here 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hind and so frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hart or stagg Psal 42.2 Gen. 49.21 Psal 18.34 Cant. 2.7 And this beast being generally taken notice of for swiftness of foot as in that Psal 18.34 thou hast made my feet like binds feeds in respect
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
to the unjust impious and withall penurious and griping worldling accordingly so it is he prospereth the former and gives them and their posterities a peaceable and plentiful being here and blasteth and curseth and rooteth out the other 23. The steps of a good man are ordered by the Lord and he delighteth in his way Paraphrase 23. As long as mens actions are conformable to the will of God and the directons which he gives for the guiding of them as the actions of the just and charitable are in an high degree so long are they most acceptable and well-pleasing to him and so sure to be accepted by him 24. Though he fall he shall not be utterly cast down for the Lord upholdeth him with his hand Paraphrase 24. They that are careful of these practises when afflictions befall shall not be ruined by them for God by his secret wayes of providence shall support them under or deliver them out of them 25. I have been young and now am old yet have I not seen the righteous forsaken nor his seed begging bread Paraphrase 25. From the beginning of my life to this day making diligent observation in this matter I am now able truly to pronounce that I never could see or hear of any example of a just and pious and virtuous man that was eminently charitable and merciful-minded that ever brought himself or his posterity to want by that means 26. He is ever merciful and lendeth and his seed is blessed Paraphrase 26. Though he be continually pouring out of his store in works of mercy giving and lending freely to those that want which a man would thiâ—â— sufficient to wast and ruine his worldly plenty and impoverish him or at least his posterity yet he that observes shall find it much otherwise that the posterity of such scatterers generally thrive much the better for it 27. Depart from evil and do good and dwell for evermore Paraphrase 27. And therefore the most prudent thriving course imaginable is this strictly to abstain from all known sin and to be carefully exercised in all good works especially those of mercy and then thou hast the promise of a long and prosperous life here and of heaven and immortal glory hereafter 28. For the Lord loveth judgment and forsaketh not his Saints they are preserved for ever but the seed of the wicked shall be cut off Paraphrase 28. For the lives of just men are acceptable to God and to merciful charitable men peculiarly the promise is made that God will shew them mercy and deal with them as they have dealt with others relieve and support them in their distress and signally prosper them and their posterity and yet farther reserve a rich reward for them in another world whilst his judgments remarkably seise on the posterity of wicked men especially of the unjust and covetous oppressor 29. The righteous shall inherit the land and dwell therein for ever Paraphrase 29. Accordingly you shall observe that just pious and merciful-mindedman of have their peculiar portion of a long and prosperous life in this world they and their posterity if they walk in their steps 30. The mouth of the righteous speaketh wisdom and his tongue talketh of judgment 31. The law of his God is in his heart none of his steps shall slide Paraphrase 30 31. All such mens thoughts and discourses are busied on the true saving not worldly carnal or diabolical wisdom on the practice of virtue and the sincere obedience to all Gods commands And this God is sure to reward with his assistance and support and accordingly preserve them from all evil 32. The wicked watcheth the righteous and seeketh to slay him 33. The Lord will not leave him in his hand nor condemn him when he is judged Paraphrase 32 33. 'T is to be expected indeed that wicked men should use all arts and attempts of treachery to oppress and even to undoe and kill the pious and meek charitable person who is most weakly furnished with worldly aids to repel or secure himself from their malice But then God will interpose for his reliefe and avert their designed violence from him 34. Wait on the Lord and keep his way and he shall exalt thee to inherit the Land when the wicked are cut off thou shalt see it Paraphrase 34. Keep close to God and in obedience to all his laws and in so doing rely and depend with confidence on him and prepare thy self contentedly to bear whatsoever he shall send and doubt not but in his due time he will bring thee to a prosperous condition even in this world unless in his secret wisdom he see it better for thee to expect thy full reward in another world and that is infinitely more desirable to thee and thou shalt live to see his punishments poured out upon the ungodly 35. I have seen the wicked in great power and spreading himself like a green bay-tree Paraphrase 35. It is matter of very vulgar observation that wicked men are very great and formidable for a while flourish and prosper exceedingly and have moreover all seeming advantages to aeternize this prosperity to them and their posterity and are not discern'd to have any thing come cross to hinder their thriving in the world 36. Yet he passed away and loe he was not yea I sought him but he could not be found Paraphrase 36. And yet of a suddain in a trice they are destroyed and no remainder of them is to be found their very memory is utterly gone 37. Mark the perfect man and behold the upright for the end of that man is peace Paraphrase 37. This you may generally observe that sincere and just especially if they be also charitable merciful men do whatever pressures they meet with for a time at length recover a peaceable and prosperous condition to them and their posterity 38. But the transgressors shall be destroyed together and the end of the wicked shall be cut off Paraphrase 38. But wicked men on the contrary come to utter ruine and destruction and though it be long deferred sometimes yet it comes with a vengeance at last to the eradicating them and their posterities 39. For the salvation of the righteous is of the Lord he is their strength in the time of trouble Paraphrase 39. And the account is clear God by his providence delivers the righteous and merciful men defends and supports them in all their distresses 40. And the Lord shall help them and deliver them he shall deliver them from the wicked and save them because they trust in him Paraphrase 40. And a sure tenure they have in his mercy for assistance and preservation from all the machinations of wicked men as being in the number of those that rely and depend on God according to his own promise and so may from his fidelity expect and challenge deliverance Annotations on Psalm XXXVII V. 3. Dwell The latter part of this v. 3.
V. 11. My countenance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here my countenance may possibly have this difference from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his countenance v. 6. which the Chaldee there renders the redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from before him that David first mentions the salvations of Gods countenance i. e. his saving power and providence and then closeth the Psalm by applying it to himself and acknowledging the particular mercy of his deliverance Yet considering that all the Antients versions the Chaldee only excepted seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my countenance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faciei mei my face in both places and that these words are the burden as of this so of the following Psalm and that as the sense is the same in other words so in all likelihood the two Psalms did correspond in this therefore 't is not improbable that the old reading was here in both places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my countenance as it is in both places of the following Psalm The Forty Third PSALM THe Forty Third Psalm is exactly of the same mournful subject and probably on the same occasion with the former but perhaps lightly varied from thence on some other occasion such as the Babylonish captivity as the mention of the ungodly nation inclines it v. 1. and adjoyned to Psalm 42. because of its affinity to it 'T is a complaint of ill usage from enemies yet endeth with full relyance on God and place of hope from thence as the former did 1. Judge me O God and plead my cause against the ungodly nation O deliver me from the deceitful and unjust man Paraphrase 1. O God what ever our sins against thee have been we have certainly not injured these which are maliciously bent against us Be thou pleased therefore to vindicate our innocency in this to clear us from the calumnies of these and to rescue us out of their treacheries and bloody designs 2. For thou art the God of my strength why dost thou cast me off why go I mourning because of the oppression of the enemy Paraphrase 2. To thee alone can we appeal who art our only defender O be thou pleased to restore us to thy favour not to forsake us utterly not to leave us to that sad disconsolate condition to which the oppressions of our mortal enemies have brought us 3. O send out thy light and thy truth let them lead me let them bring me unto thy holy hill and to thy tabernacles Paraphrase 3. O let thy mercy shew forth it self and thy fidelity in performing thy promise to us let these be our guide and safeguard in our way as thy pillar of cloud and fire to the Israelites in their passage from Aegypt to Canaan and at length restore us successefully to that rest and peace that we may securely resort to thy publick service in the place which thou hast appointed for it where the Ark is 4. Then shall I go unto the altar of God my exceeding joy yea upon the harp will I praise thee O God my God Paraphrase 4. And that will be an happy time indeed to go in the society of the saints to offer sacrifice to God that God that revives out of the greatest sadness is the only author of all the felicity of my life when that time comes we shall be most happy and celebrate thy mercies and goodness to us in the most solemn manner of exultation and never give over acknowledging thy goodness and fatherly bounty toward us 5. Why art thou cast down O my soul and why art thou disquieted within me Hope in God for I shall yet praise him who is the health of my countenance and my God Paraphrase 5. Mean while there is a competent stay to our drooping souls an argument that we should not be too much dejected or disturbed that we have still place of hope and trust in God that we shall yet live to receive deliverance from him and injoy happy opportunities of acknowledging his mercies in the publick assembly who is even now that he thus permits us to be distrest the only comfort and support of our lives and our merciful loving father even now that we are under his sharpest chastisment Annotations on Psalm XLIII V. 4. Exceeding joy The chief difficulty of this Psalm is how the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in Hebrew denotes commotion and generally any kind of commotion as Abu Walid tells us see note on Psal 2. k. whether of joy or sorrow It is certain it most frequently signifies exultation and joy and so it must be thought to do as oft as it is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoycing by any conjunctive particle as Psal 45.15 with gladness and rejoycing shall they be brought and so 't is there rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who yet in this place have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God that makes merry my youth and therein the Syriack Latine Arabick and Aethiopick follow them and only the Chaldee otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whom is the joy of my exultation Of this rendring of the LXXII the account is ordinary that they took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a notion wherein 't is used in Arabick for age or generation So in their rendring of Psal 79.13 we will shew forth thy praise from generation to generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Gen. 3.9 Noah was upright in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generation So Psalm 112.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the generation of the just shall be blessed And Mat. 1. These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the generations And then 't is conceived that in this notion of generation as that signifies the whole age and course of a mans life the LXXII taking the word thought fit to render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my youth viz. the former pâ—â— of my age But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arabick signifies also a fat well-grown youth and the Arabick being but a dialect of the Hebrew and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evidently thus signifying in the Arabick 't is most probable that thus it did signifie originally in the Hebrew and the LXXII their thus understanding it and rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 youth is a fair evidence for it And if indeed it thus did signifie in the Hebrew then there is all reason to understand it so here and to render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the joy of my youth i. e. of my whole course of life from my youth till now and to make that the title of God that he hath always been such to David i. e. the only author of joy and rejoycing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ever David had And thus the rendring is more literal than either to read it the God of my joy and gladness for there is neither
inhabitants of Canaan ejected by Josuah and retired up to the Sea side to Tyre and Sidon and setting up for Navigation and Merchandize made their very successful Voiages thither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Diodorus Siculus out of Posidonius buying Silver at the very cheap rate of other mean Commodities which they carried with them The one known place in Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will make all farther Testimonies unnecessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They say the first Phoenicians which he carefully by the word first distinguishes from those which in the following words he styles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Phoenicians that inhabit Gadir or Gades i. e. Cades for this was after these first Phoenicians made these successful Voiages sailed to Tartessus and brought back their Ships fraught with so much Silver which they bought for Oil and other such mean lading that they could neither carry nor would receive any more but were forced at their departure to make all their Vtensils of Silver and even their very Anchors This which hath been said as it gives a clear account of that Character of Tarshis given Ezech. 27.12 Tarshish was thy merchant with whom thou i. e. Tyre or Phoenice tradedst by reason of the multitude of all kind of Riches with Silver Iron Tin and Lead they traded in thy Fairs so it renders us the reason of this phrase here the Ships of Tarshis viz. those that the Phoenicians or Tyrians the next borderers on Israel used in fetching in all their wealth from those remote parts and therefore were excellently well built by those great Navigators 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer Odys 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Dionysius the Phoenicians famous for shipping who first exercised that trade of Navigation and so of merchandise by Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Ships of theirs the only tools and instruments of their wealthy trading God when he pleases splits upon a rock tosseth and breaks to pieces by a contemptible despicable means by a winde which no man knows whence or on what errand it comes which there is no preventing or appeasing or flying from but comes of a sudden and shatters the Ships doth great execution among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the LXXII a violent blast such it seems the East wind was wont to be in those parts so we have Exod. 14.21 a strong East wind such as made the Sea go back and turned the Channel into dry land as there it follows And Job 27.21 with the tempests and storm hurling him out of his place is joyned the East wind carrieth him away and he departeth So Jer. 18.17 I will scatter them as with an East wind to note a most violent scattering as Isai 27.8 the day of the East wind is a terrible day and Hab. 1.9 they shall come all for violence they shall sup up as the East wind All evident testimonies that the LXXII their paraphrase was very reasonable whilst for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the East wind they read a violent blast the means by which God thus disappoints the greedy Phoenician merchants V. 9. Have thought The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belong all to the same signification of quiet rest silence patient expecting thinking considering and must be determined to any of these senses by the context And here that of expecting or patient waiting with affiance in him and without all distrust or repining at his delays seems to be most proper for it For coming to the Sanctuary to pray for mercy 't is most agreeable to say we wait for it there as in the place where he hath promised to afford it in return to prayers The Syriack renders it we hoped the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we expected What follows in their ordinary Coples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the people and so is followed by the Arabick and Aethiopick is doubtless an errour of the Scribe for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctuary and so appears by the Latine and Syriack who both seem to follow the LXXII and yet render it Temple V. 10. Righteousness The acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness for charity and mercy and loving kindness is so ordinary that it needs only to be mentioned here for the clearing the sense of this verse which then flows currently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness fills thy right hand or consecrates thee for so filling the hand constantly signifies in the Hebrew idiome from that ceremony in the Law at the consecration of a Priest to fill his hands with parts of the sacrifices and is oft rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consecrate Exod. 29.9 and 35. and elsewhere V. 13. Consider The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to exalt but in the Chaldee notion of it to divide or distinguish and so the LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distribute separate each from other which in things that cohere is necessary to be done or else it will be impossible to number them exactly V. 14. Vnto death There is little reason to doubt but the right reading here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till death Yet 't is probable the Chaldee who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the days of our childhood did read it in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies childhood But the dividing it into two words which is exactly rendred to or till death is acknowledged by Kimchi among the Jews and followed by S. Jerome and best accords with the antecedent he is our God for ever and 't is possible the Chaldee being not a version but a paraphrase might from the affinity of these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make choise of this expression not as a literal rendring of the word but as that which competently secured the sense from our youth signifying from the beginning to the end of our life and so likewise that the LXXII who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not read either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secula as 't is conceived or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the faeminine to that sense but indeed rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till death by that other phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ages or for ever the end of our life being the conclusion of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our age or our ever Yet after all this the Jewish Arab Interpreter doth profestly take it for one word deriving it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and renders the paraphrase he shall reduce or restore us to the state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of childhood or youth i. e. return us to the condition from whence we are fallen But the whole Psalm being an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or song of triumph and having nothing of sadness in it cannot so fitly end with such hopes
on which the due interpretation of the whole Psalm depends The coming of God ordinarily signifies in Scripture any judicial proceeding of his Gods punishments and vengeance on his enemies see Psal 18. noted. But this Psalm seems peculiarly to look forward to the times of the Messias and so to denote some coming of his The Chaldee applies it to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the great judgment But this phrase I suppose may be taken in some latitude in that Paraphrast not to denote the last judgment though thus St. Augustine will have this Psalm uderstood de judicio Dei novissimo of the last judgment of God but as their Paraphrase on v. 2. seems to interpret it some great destruction that was to be wrought in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning of the creation of the age meaning I suppose by the age the age of the Messias which as 't is there said was to come out of Sion which is not applicable to any other age but that Now there be three comings of Christ exprest in the Scripture The first in humility by his being born in our flesh the last in glory for the judging of the whole world in the day of the universal doom And a middle coming which was not to be corporal but spiritual a mighty work wrought in the world by the power of that spirit which raised Jesus from the dead beginning in a terrible vengeance upon his crucifiers the notable destruction of the Jewish Temple and of Jerusalem and so of the Mosaical worship and the Judaical politie and proceeding to the propagation of the Christian Faith to all the world wherein were many glorious acts of Gods power and mercy and are all together oft stiled in Scripture the coming of Shiloh of the desire of all nations of the kingdom of God of the son of Man of Christ see note on Mat. 16. o. 24. b. Joh. 21. b. And this is it to which this Psalm most signally seems to belong as also Psal 96.10 11 12 13. and conteins these several stages or branches of it 1. the terrible manner of this his coming v. 3. Secondly the formality of it a judicature used in it v. 4. Thirdly the preservation and rescue of the believing Jews out of the common ruine v. 5 6. Fourthly the rejection of legal worship of sacrifices of beasts v. 8 9 10 11 12 13. Fifthly the establishing of the Christian service the spiritual oblation of Prayer and Thanksgiving v. 14 15. and Lastly the destruction of the impenitent Jews which having received the Law of God and entred into Covenant with him would not yet be reformed by Christs preaching v. 16. c. to the end V. 3. Silence The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath several significations But that which is most agreeable to this place is that of doing nothing being idle delaying tarrying as applied to the actions not the speech only So 2 Sam. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best rendred Why do you defer or delay to bring back the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII Why are you silent in that other notion applied to the tongue but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word which belongs to the actions as well as words the learned Schindler there renders it cessatis cunctamini defer or delay The Syriack there renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath that signification among others of cessavit moratus tardatus fuit and is by the Latine translator rightly rendred haesitatis and so the Arabick appears there to understand it And so the context inforces by another phrase used there in the same matter v. 11. and 12. Why saith he are ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 last to bring back the King i. e. very backward and dilatory So the Arabick expresses that also Why do you defer or neglect And so Psal 28.1 the sense carries it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not defer or neglect to answer me neglect me not saith the Arabick And thus 't will best be rendred here Our God shall come and not delay not neglect saith the Arabick as in the place of Samuel And the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which though it may signifie shall not keep silence yet it is also not defer or delay and so is determined here by the remainder of their paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to work vengeance for his people So the Jewish Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall not withhold or refrain from it And thus the phrase seems to be made use of and interpreted by the Apostle Heb. 10.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will come and not delay or tarry i. e. he will certainly come Which I suppose to be the reason of the learned Castellio's rendring this place veniet Deus noster sine dubio Our God shall come without doubt the coming and not delaying being all one with his certain coming The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is again used v. 21. and rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I stayed or expected that thou mightest repent which is a full proof of this notion of the word for delaying Where the Jewish Arab reads as here I withheld from thee adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delaying V. 11. Wild beasts For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beast the LXXII seem to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beauty and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine pulchritudo the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cock of the wood whose feet stand on the earth and his head touches the heaven of which Elias Levita in his Thisby p. 273. taking notice adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is a new thing not without reason expressing his wonder at their rendring but the Syriack is clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the beast The Fifty First PSALM TO the chief Musitian A Psalm of David when Nathan the Prophet came unto him after he had gone in to Bathsheba Paraphrase The Fifty first Psalm was composed by David after the commission of those many sins in the matter of Uriah 2 Sam. 11. when by Nathan the Prophet his message to him from God he was brought to a due humiliation for them which he exprest in this penitential Psalm and to make it the more publick to remove the scandal of so many notorious sins he committed it to the Prefect of his Musick to be solemnly sung 1. Have mercy upon me O God according to thy loving kindness according to the multitude of thy tender mercies blot out my transgressions Paraphrase 1. O thou Father of all mercies and compassions permit me thy most unworthy servant foully guilty of many horrid crimes to make mine humblest approach to thee and out of the riches of thy benignity out of the abundance of thy melting compassions to
or requirest of me The truth is my sins are of such a sort as for which the Mosaical law allows no reconciliation no sacrifice for such wilful sins Heb. 10.26 17. The sacrifices of God are a broken spirit a broken and contrite heart O Lord shalt thou not despise Paraphrase 17. 'T is my sincere humiliation confession and renovation which alone thou admittest and even in this foulest condition thou art mercifully pleased to have respect to them and look on them as the most acceptable oblation And whensoever that is presented to thee from an honest heart it is sure to find a welcome and hospitable reception 18. Do good in thy good pleasure to Sion build thou the walls of Jerusalem Paraphrase 18. O be thou thus merciful to me and to all that love and fear thy name and meet in the place by thee appointed for thy service defend and succour all and preserve them from falling into such wilful presumptuous sins 19. Then shalt thou be pleased with the sacrifices of righteousness with burnt-offering and whole burnt-offering then shall they offer bullocks upon thy altar Paraphrase 19. And then our sacrifices of all sorts and all that is typified by these shadows and what is much more valuable then any of these Mar. 12.33 our prayers and our praises our solemnest acts of the most ardent love and devotion and the diffusion of that in acts of charity and mercy to our brethren shall upon the altars of our very hearts be presented to thee in an humble but cheerful confidence to be accepted by thee Annotations on Psalm LI. V. 4. Clear The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily rendred mundus fuit clean or clear or pure and so the Chaldee takes it here and renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purgavit But this as the context evinces must be understood in a forensick sense as pure is all one with free from guilt and so there is a second notion of the word for overcoming meaning that sort of victory which belongs to him that carries the cause in judicature Thus the LXXII render it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and overcome and thus the Apostle takes it from them Rom. 3.4 and the Syriack there renders that of the Apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word which both the Hebrew and Syriack have here in this Psalm which is a sure evidence that the word here used doth certainly signifie as the LXXII rendred it and was no way mistaken by them and that very reconcileable with the notion of mundus fuit for he that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overcome in the suite or contention so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be a party in a suite is fitly said to be cleared or quitted by the Law and that is also the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justified in the forensick sense also as that is opposed to cast or condemned The only remaining difficulty is to what part of the antecedent speech this is to be connected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mightest be justified This say the Jews is not to be joyned to the words immediately precedent in the former part of this verse but either to the prayer Have mercy upon me v. 1. or I acknowledge my transgressions v. 3. putting the beginning of this verse Against thee in a parenthesis But the former of these hath little of probability in it and the latter which is more tolerable may very reasonably be rejected also the immediate antecedents being very fit to bear this consequence and indeed much fitter than either of those which are more remote For if in the beginning of the verse the emphasis be laid as the thrice repeating shews it ought on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee only and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy sight the importance of it will certainly be what S. Ambrose and S. Chrysostome and others have observed that David being a King was not liable to punishment from any but God and though he had in this business highly offended against others against Bathsheba and especially against Vriah whom he had caused to be made drunk and afterward slain and in the next verse confesseth the guilt of his blood and therefore must not be understood saith Chrysostome as if he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he had not wronged Vriah yet could not he be impleaded or judged by man for this but only by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome Being a King I feared not him whom I wronged he being my subject could not punish me all my fear was for thee lest thou shouldest call me to account And then this most regularly introduceth this consequence for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a note of consequence only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mightest be justified in thy sayings or doings so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily signifies a deed and not only a word or saying and overcome when thou contendest Thus if any other but God should implead or judge or punish me for this I should have just reason to complain God having placed me in a condition of judging and punishing others without being my self subjected to any other humane tribunal But for all this I stand most justly chargeable and punishable by God To thee I have sinned from thee I deserve and may most reasonably expect punishment In thy sight I have done this evil i. e. so as to be most justly liable to thy vengeance though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am thus liable to thee only to none else but thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that noting this to be the natural consequence thou mightest be justified in thy doings and overcome when thou contendest or impleadest me i. e. whatsoever bill of indictment thou puttest in against me though to charge upon me the highest rebellions against thee and bring upon me the severest sentence of eternal rejection out of thy favour and presence and infliction of the direfullest torments thou art sure to overcome and cast me in the suite I have nothing in the least to pretend or plead against it The only seeming objection to this rendring is fetcht from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicavit is thought to signifie in thy judging But there is another acknowledged notion of the word in Niphal for litigare contendere causam agere to contend or plead or go to law with another and though in Kal it ordinarily signifie to judge yet 't is evident the LXXII and the Syriack took it here in the other sense and so the former renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in pleading or contending so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the Hellenists dialect see note on Rom. 3. b. and not as
his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conception and birth his mother committed no sin in conceiving him so neither the child it self being conceived committed any fault Thirdly that neither doth any child of Adam by the bare pollution of birth fall into that accursed state wherein the Encratites thought Adam to be involved and all that were propagated from him by generation and thereupon profest to detest generation and marriage For this was one special part of the heresy of these Encratites that Adam was certainly damn'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they resist Adams salvation saith Irenaeus l. 1. c. 30 31. and consequent to that that his sin being imputed as they had learnt from the Orthodox to all his posterity the same damnation devolved upon all and that all that were thus born had not only some sinful corruption born with them but were themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sin i. e. either guilty of some actual sin by being begotten as his question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports or else were spread all over with nothing but sin in a sense somewhat proportionable to that of the Pharisees of him that was born blind Joh. 9.34 Thou wert altogether born in sins and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 themselves sin in the abstract and nothing but sin Now none of these would that learned Father allow to be conclusible from these texts but on the contrary he thinks it most ridiculous that either the child should be said to sin or that every child should be said to be thus wholly immerst in sin as to be himself sin and nothing else when yet he hath committed no sin or that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the curse of Adam not in Origens sense Contra Cels. l.iv. where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the curse of Adam is the common curse of all but in the notion of the Encratites as that was in their opinion certain damnation to Adam who commited it should fall on all that ever were born from him The falseness and ridiculousness of which in all the parts may well be granted and yet the doctrine of Original sin as it was believed by the Antients remain true and this text of this Psalm be one testimony of it viz. that though Adam sinned and thereby lost the image of God in which he was created deforming it into Satans image whose temptations he hearkened to and though this he did as a common Father and representative of all mankind and so in him all his posterity were concluded under the breach and penalty of the first Covenant and all being begotten after the Image of laps'd Adam were begotten in a corrupt polluted sinful state and had many sad effects of Adams fall connatural and born with them yet Christ was given for all and by that gift first Adam himself was redeemed from so much of the curse belonging to sin as concerned his eternal state and so also all others of his posterity that did not by their own actual and habitual sins and impenitence their redemption notwithstanding bring down that curse upon them That this doctrine of Original sin as it was maintained against Pelagius is very remote from the Doctrine of the Encratites is most certain and visible and cannot be doubted by any The Encratites thought generation could not be without sin that Adam was damned and all were born heirs apparent to that curse and so detested generation and marriage but the doctrine of Original sin supposes marriage to be honourable and that the conjugal bed may be kept pure and undefiled and that neither is sin committed by the parents in begetting nor by the child which is begotten and though the child be born in sin after 〈◊〉 the image of laps'd and sinful parents yet allows a medicine as universal as the disease and so acknowledges this corruption of our nature not only reconcileable with but useful and contributive to our eternal good And this Clemens in that place seems to acknowledge and to make another part of his answer to those Hereticks for having mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first incitations which proceed from our natural corrupt state and those as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impieties or aversions from God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of which we are ignorant of God which shews him to be no enemy to the doctrine of Original sin he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if any man in this respect calls nativity ill let him in that other respect acknowledge it good because thereby we come to the knowledge of the truth In which words he seems to refer to the following verse in this Psalm Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdom which by the way as it is an aggravation of every wilful actual sin committed by any child of Adam because though it be committed in compliance with natural corruption yet 't is in opposition to grace and the both outward and inward directions of Gods Spirit which were given to mortifie our natural corruption and to beget us to a new spiritual life so it is full matter of conviction to the Encratites that generation and marriage is good and not evil because it brings forth children to the grace and mercies of Christ to Baptism that foederal rite of receiving every the tenderest Infant into the Covenant of grace whereby the original stain or corruption shall be disabled from bringing any eternal misery upon them that do not call it on themselves by those wilful acts of sin that might have been resisted by them if they had not been foully wanting to themselves Which consideration being so much more proper to the point which Clemens had in hand the refuting of the Encratites than the insisting on the doctrines and aggravations of original corruption we cannot reasonably wonder that he should there confine his discourse to that which was only pertinent and so he goes on to shew grounds of mercy and pardon from the very nature of our temptations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the way to contend and overcome in our Christian agonies by St. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he reads it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subduing and bringing under the flesh and not absteining wholly but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperately using those things which we judge fit for us and so atteining the incorruptible crown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but so as not to be crowned without fighting and not inlarge to that which was more than granted by his adversaries with whom he had then to do even improved into dangerous heretical doctrine for so Tatianus having learnt from Scripture and the doctrine of the Church and of his teacher Justin Martyr that by Adam's fall all mankind were ingaged in sin and death he thinking the act of generation was the committing the same fault that lay so heavy on Adam and by not considering well the benefits of the Second Adam
making known instructing in it and by secretly the inward work of Gods grace added to the outward of his law upon the heart by which he 1. assureth him of this being his will 2. incites him to the practice of it and 3. instructs him in the advantages of this obedience of this purity of the heart rejecting the first motions of lust the entertaining of which had brought this sad ruine on Davids soul ingaged him in so many sins The Fifty Second PSALM TO the chief Musitian Maschil A Psalm of David when Doeg the Edomite came and told Saul and said unto him David is come to the house of Ahimelech Paraphrase The fifty second Psalm was composed by David on occasion of the wicked fact of Doeg first in accusing then in slaying Ahimelech the High Priest with all his family destroying the whole City of the Priests called Nob. for no other crime but for a respect and charity performed by Ahimelech to David see 1 Sam. 22. It was set to the tune called Maschil and committed to the Praefect of his Musick 1. Why boastest thou thy self in mischief O mighty man the goodness of God endureth continually Paraphrase 1. It is a strange matter of pleasure and joy and boasting to a person in power to be able to mischief those that deserve it least There is not any sort of pride more irrational than that of a Doeg to have killed those whom no body else would kill 1 Sam. 22.17 This is most diametrally opposite to that which alone is just matter of joy or boasting to any being like unto God for he is most eminently good and bountiful and so continues even to those that provoke him and sin against him 2. Thy tongue deviseth mischief like a sharp rasor working deceitfully Paraphrase 2. That relation of his to Saul of Ahimelech's civility to me was most malitiously designed and the effect of it as bloody as if the tongue that spake it had been a rasor sharpened on purpose to cut the throats of a multitude of most innocent persons 3. Thou lovest evil more than good and lying rather than to speak righteousness Selah Paraphrase 3. Had it not been as easie for thee to have said somewhat that might have asswaged the Kings displeasure against his own son and me his son in law But some men are never pleased with those things which alone yield true and durable pleasure such are all acts of justice and charity and obliging those who deserve it but on the contrary are transported with any opportunity of calumniating or supplanting any be they never so innocent 4. Thou lovest all devouring words O thou deceitful tongue Paraphrase 4. And such is Doeg No such pleasure to him as to be able by one speech as by a poisonous vapor to blast a whole multitude and bring ruine to the whole family and city of the pious high Priest of God 5. God shall likewise destroy thee for ever he shall take thee away and pluck thee out of thy dwelling-place and root thee out of the land of the living Selah Paraphrase 5. As thou hast dealt with the Priests of God so shall God their just avenger deal with thee Thou hast calumniated Ahimelech then fetcht him and his from their place of abode then destroyed them from serving in the Tabernacle swept away the Priests whole family none but Abiathar escaping thy bloody hands and that much against thy will also and let none of them return to their house and not only so but hast fallen upon the whole city of Nob without any pretence of fault of theirs and put them all to the sword And God shall undoubtedly plead the cause of his innocent Priests exclude thee from the priviledge of serving God in the Tabernacle of receiving benefit by the Priestly Office first excommunicate thee then bring the same bloody desolation upon thee and all thy family and people which thou hast executed upon those 6. The righteous also shall see and fear and shall laugh at him Paraphrase 6. And all that truly fear God shall take notice of this as a judgment most just for what he hath now done to the Priests and as they shall make use of it to impress a due reverence of God and all goodness on themselves and others and a dread of offending so shall they make him a name of reproach to all posterity by that also deterring all from the like practises saying 7. Loe this is the man that made not God his strength but trusted in the abundance of his riches and strengthened himself in his wickedness Paraphrase 7. Behold the just vengeance of God upon a man that never thought of securing his greatness by Gods protections never applied himself to duties of piety or justice never imagined that they would be useful to his present security to which only he had an eye but resolved by wealth and by wicked enterprises to establish and perpetuate his greatness And now God hath refuted all his vain and false hopes and brought utter destruction upon him 8. But I am like a green Olive-tree in the house of God I trust in the mercy of God for ever and ever Paraphrase 8. Whereas I to whom his mischief was originally designed 1 Sam. 22.9 have been preserved from suffering any hurt by his malice from that time to this I have prospered and increased in strength and have not fallen into Sauls hands when he is cast out v. 5. and shall I doubt not enjoy very happily the presence of my God in the Sanctuary which prediction was eminently fulfilled when the Ark was brought into the City of David the place of his abode My condition hath been like that of the Olive-tree which is full of green leaves all the year long and so have I continued in a flourishing state whilst he is withered and cut down and eradicated out of the land of the living I am fast setled and flourish by the good providence of God over me and so through the same mercy I trust I shall do to my lives end 9. I will praise thee for ever because thou hast done it and I will wait on thy name for it is good before thy Saints Paraphrase 9. This just vengeance of God I am obliged to remember and celebrate as long as I live and what ever my distresses or dangers shall prove repose my full trust and confidence in God wait and depend on him for deliverance in his good time And indeed thus to live by faith and not by sense to keep close to this one guard and secure our tenure in Gods protections by never attempting or admitting ought which may betray and forfeit that hold but for ever constantly to depend on God in his own way is that which all pious men have experimented to be the wisest and safest course and that which will stand in more stead than all the power assisted also by all the wickedness of men Annotations on Psal LII V. 1.
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 〈◊〉 〈◊〉
will ward in the sense of taking heed of or avoiding his strength in the end of this first part of this Psalm And then in correspondence with it is the conclusion of the latter part of the Psalm very lightly varied v. 17. Here the first part of the concluding verse runs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the latter parts are of the same affinity also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for God is my defence the same in both and only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his mercy changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my mercy as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my strength Thus much being said for the confirming this interpretation 't will now be easie to conform the antient interpretations to it if only we shall suppose the true original copies of them to have been in the third not first person and to have been changed by scribes on purpose to conform this ninth to the last verse There indeed 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my strength and my mercy as in the interpreters so in the Hebrew it self But here in the tenth verse all copies of the Hebrew have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength therefore 't is reasonable to resolve that so it was when the Interpreters rendred it and according to that reading their interpretations being probably by scribes corrupted ought in reason to be restored the Chaldee not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength will I watch or ward the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently signifies cavere sibi so to observe as to avoid and keep out of the danger at or with or by betaking my self to thee And so in the Latine and other translations which are more reasonably to be accorded to the Hebrew than the Hebrew to them V. 11. Slay them not In this place the antients rendrings are very different The LXXII apply the forgetting to the enemies slay them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest they forget and so the Latine and Syriack ne quando obliviscantur lest they forget And so the Hebrew may bear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred lest they forget my people as well as lest my people forget The LXXII indeed now read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest they forget thy Law and so the Arabick follow them but that is likely to be an error of some antient scribe for both the Syriack and Latine that are wont to follow the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populi mei my people But the sense inclines the Hebrew the other way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest my people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forget the Chaldee adds in the former part a word which renders an account of the latter slay them not suddenly lest my people forget it One act of universal slaughter suddenly at an end is not apt to have such a durable impression on the beholders as another more lingering punishment under which men lie long pine away and consume as the scattering here following includes And so this is to be resolved the due rendring of it V. 12. For the sin of their mouth The clearest rendring of this 12 th verse will be by acknowledging no ellipsis in it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin of their mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of their lips or is the word of their lips i. e. according to Hebrew idiom every word of their lips is the sin of their mouth so many words so many sins and then follows regularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall be taken in their pride this their punishment is the consequent of that their confident habitual going on in sin The Syriack have thus paraphrased it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin of their mouth their lips have spoken i. e. whatsoever their lips have spoken hath been sin but the LXXII more literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more probably it should be read in the nominative case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so in the other interpreters which follow them the Chaldee taking the greater liberty usual to them of paraphrasing in stead of rendring the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. because of the sin of their mouth c. which as a paraphrase may be born but is neither the full nor proper rendring of it V. 15. Grudge The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is equivocal and signifies both pernoctare and querulari to continue all night and to growl or murmur and in both these senses the allusion will here be proper to the returning in the evening and making a noise like a dog v. 14. But the construction lying thus they shall wander for meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. if they be not satisfied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall it will be most resonable to render it in the notion of continuing all night thus they shall wander c. and continue all night and so the Chaldee and Syriack by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pernoctare appear to have understood it though the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall murmur The Sixtieth PSALM TO the chief Musitian upon Shushan-Eduth Michtham of David to teach when he strove with Aram Naharaim and with Aram Zobah when Joab returned and smote of Edom in the vally of salt twelve thousand Paraphrase The sixtieth Psalm was composed on occasion and for the commemorating of Davids victories in Mesopotamia that part of Syria which is incompast with Tigris and Euphrates and particularly in Sobah a Kingdom of Syria 2 Sam. 8.3 5. as also in Idumaea where after his return from smiting the Syrians 1 Chron. 18.5 6 7. Abishai slew eighteen thousand in the valley of salt 1 Chr. 18.12 and upon their rebelling again Joab came upon them and flew twelve thousand more in the same place and put garisons in Edom throughout all Edom and subdued the generality of the Idumaeans 1 Chron. 18.13 This Psalm therefore from the matter of it the recounting of such victories is styled as others formerly his jewel and was committed to the Praefect of his Musick to be set to the instrument of six strings that waited on the Ark of the Testimony or was used in Eucharistical commemorations 1. O God thou hast cast us off thou hast scattered us thou hast also been displeased O turn thy self to us again Paraphrase 1. O gratious Lord though for some time thou hast not favoured or prospered our attempts but in thy displeasure punished us with defeats and discomfitures yet now thou hast been pleased to return to thy wonted mercy and prosper us exceedingly 2. Thou hast made the earth to
of promise to me and all thy rich mercies I will in the solemnest manner exalt and praise thy Name O thou great and only God of heaven who hast revealed thy self to thy people 23. My lips shall greatly rejoyce when I sing unto thee and my soul which thou hast redeemed Paraphrase 23. And this shall be to me the joyfullest imployment in the world joy to my tongue that is above measure honoured by being the instrument of thy praises and joy to my very life which hath been rescued by thee from such present dangers 24. My tongue also shall talk of thy righteousness all the day long for they are confounded for they are brought unto shame that seek my hurt Paraphrase 24. And therefore being the pleasantest it shall also be the most constant imployment of my life to depraedicate thy mercy and performance of all thy gratious promises who hast secured me and disappointed and frustrated all mine enemies Annotations on Psalm LXXI V. 15. The numbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numeravit regularly signifies numbers and so the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the numbers of them and Symmachus accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know not how to number The LXXII now read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know not tradings negotiationes saith the Roman Psaltery But the Latine reading literaturam makes it more probable that the more antient reading of the LXXII was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack retein the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the numbers thereof and is not so well rendred by the Latine Scripturam The elegancy is here observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my mouth shall number or recount thy righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though I know not the number of them they being so numerous that 't is not possible to count them V. 16. I will go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go or go in signifies among many other things the administration of any publick office See Numb 27.16 17. where to go out and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go in before them is to govern the people and so oft elsewhere and so also of more private actions Deut. 28.6 Thou shalt be blest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy going out i. e. in all thy undertakings And thus without the addition of going out it is here used for any action of his life V. 21. Comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conversus fuit doth regularly signifie shalt return so all the antient Interpreters seem to understand it and not in the notion of circuivit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast returned and comforted say the LXXII and so the Latine reversus the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to return The Seventy Second PSALM A Psalm for Solomon Paraphrase The seventy second Psalm was composed in contemplation of Solomons succeeding David in the throne and the happy days of his reign and under that type looks forward to the days of the Messias as the Jews themselves apply it see note c. 1. Give the King thy judgments O God and thy righteousness unto the Kings son Paraphrase 1. O Lord I beseech thee to pour out upon Solomon my son who is to succeed me in the throne all the royal virtues and skill in government according to the rule which thou hast prescribed to Kings and all manner of justice and goodness in the admiration of so sublime an office 2. He shall judge thy people with righteousness and thy poor with judgment Paraphrase 2. That so he may manage this power with all indifferency and impartially relieve all that make their appeals to his tribunal 3. The mountains shall bring peace unto the people and the little hills by righteousness Paraphrase 3. And both the higher and lower Judicatures move so regularly that the whole Kingdom may be governed peaceably and justly 4. He shall judge the poor of the people he shall save the children of the needy and break in pieces the oppressor Paraphrase 4. And all innocent persons receive the benefit of his patronage and protection and all injurious invaders of others rights be severely punished by him 5. They shall fear thee as long as the Sun and Moon indure throughout all generations Paraphrase 5. Then shall his government be famed and his wisdom and happy administration be lookt on with continual reverence by all posterities and therein be a type of the Kingdom of the Messias who shall descend from him and set up his throne in mens hearts when the Jewish Kingdom shall determine and be adored and worshipped at set hours constantly every day throughout all ages 6. He shall come down like rain upon the mowed grass as showers that water the earth Paraphrase 6. Then shall he be an instrument under God of refreshment and incouragement and growth to all virtue and so shall the Messias in a most eminent manner 7. In his days shall the righteous flourish and abundance of peace so long as the Moon endureth Paraphrase 7. And as long as he reigns the nation shall be managed with all justice and peaceableness and prosperity and from him shall the Messiah arise in the time appointed by God and settle and establish a Church which shall never utterly perish till the end of the world 8. He shall have dominion also from sea to sea and from the river unto the ends of the earth Paraphrase 8. The whole Jewish nation the Kingdom of Israel and Judah both shall remain under his subjection as long as he lives see note on Psal 11. f. and so shall the bordering nations also the Philistims and Moab 〈◊〉 and Idumâ—ans and Syrians c. As for the Messias of whom he is the most eminent type he shall begin his spiritual Kingdom in Judaea and propagate it over all the world 9. They that dwell in the wilderness shall bow before him and his enemies shall lick the dust Paraphrase 9. And others more remote shall do him homage and those that oppose and make war against him shall be subdued and destroyed And so in the days of the Messias the heathen nations shall submit to the faith of Christ and they that obstinately oppose it shall be destroyed 10. The Kings of Tarshish and of the Isles shall bring presents the Kings of Sheba and Seba shall offer gifts Paraphrase 10. And many Princes from the remotest parts of the world see note on Psal 48.6 shall send tokens of their respect and reverence to him see note c. and 1 King 10.1 Matth. 12.42 And so in like manner the Gentile nations shall receive the faith of Christ and as a praesignification thereof the Magi Mat. 2. shall bring him presents as soon as he is born 11. Yea all Kings shall fall down before him all nations shall serve him Paraphrase 11. And in suâ— the generality of the
thy aid against our enemies 20. Have respect unto the Covenant for the dark places of the earth are full of the habitations of cruelty Paraphrase 20. Thou hast promised thy aids and protections to all that uprightly serve and adhere unto thee and hast still an holy covenant Dan. 11.30 by force of which we still how low soever we are brought are confident to receive deliverance from thee And now there is special need of it the multitude being so great of unjust and cruel oppressors which secretly lay and manage their designs of darkness against us O be thou now pleased seasonably to make good thy promises to us 21. O let not the oppressed return ashamed let the poor and needy praise thy name Paraphrase 21. O let not our trust and reliance on thee be disappointed suffer not our oppressors still to triumph over us but return our captivity rescue us out of our present low dejected estate that we may have the comfort of receiving deliverances from the and thou the just honour of our acknowledments 22. Arise O God plead thine own cause remember how the foolish man reproacheth thee daily 23. Forget not the voice of thine enemies the tumult of those that rise up against thee encreaseth continually Paraphrase 22 23. Lord it is not against us only that their reproaches are meant but they advance higher even against thy sacred Majesty whom they scoffe at and blaspheme daily This is a most horrible crying sin that cannot chuse but provoke thine indignation and yet of this are these Atheists continually guilty their successes against us and prosperous impieties puffe them up into this high degree of profaneness to scoffe at the God we worship as one that is not able to protect his clients O let this excite and engage thee to interpose thy hand to shew forth thy power to undertake our defense and patronage to repress and so confute their folly that at length they may acknowledge their sins and adore thy Majesty Annotations on Psalm LXXIV V. 2. The rod. From the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rod or scepter is that other notion of it for a Kingdom or Empire and beâ—ng here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thine inheritance it signifies a nation which through all successions God had a peculiar right and title to V. 3. Lift up thy feet c. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lifting up thy feet here signifies will be best learnt from Gen. 29.1 There of Jacob 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he lift up his feet and went into the East Countrey For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word which here we have and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feet is evident from the scripture-use of it Psal 17.5 and in many other places And then as lifting up the feet is there in Genesis no more different from the going that follows than opening the mouth from speaking so Gods coming or presence being in scripture-dialect frequently used for his inflictions of punishment this will consequently be the meaning of the phrase here when to it is immediately joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to desolations Abu Walid renders it Tread hard upon thine enemies The Jewish Arab Shew forth thy punishment adding in a note that the lifting up the feet implies punishment the bringing under by force being usually exprest by treading under the feet There is another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a mall or hammer Isa 41.7 and Kimchi would have that the meaning here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lift up thy mall in opposition to the axes and hammers v. 6. and thus also Abu Walid lift up thy dashing Instruments And the LXXII that read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lift up thy hands come neerer that but the Chaldee puts it out of question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lift up thy goings or footsteps i. e. come For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to vastations or destructions from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with ש the LXXII as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with ש to lift up read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon their prides or elations see note on Ps 73.h. yet differ not much in the sense Gods lifting up his feet or coming as to act revenge upon their prides being in effect the destroying of them Thus Abu Walid also because of the utter destructions which the enemy hath made and because of all the evil that he hath done in or on the sanctuary And Aben Ezra because of the perpetual vastations i. e. because of thine inheritance which is wast But the Chaldee again is most express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay wast the nations viz. those that had dealt so cruelly with Jerusalem the Chaldaeans in revenge of whose desolations and vastations God should now come to his desolations on them To desolations here is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perpetuity to signifie final utter desolations confronted to the perpetuity of Gods absence v. 1. And then as the reason to excite God to this follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. all evil hath the enemy done in or on thy Sanctuary God hath deserted his Sanctuary by the going up of the Schecina from between the Cherubims Ezek. 10.4 and in consequence to that the heathen people had invaded that holy place and laid it wast he is now besought to return and come to them again in mercy and reconciliation to them and in vengeance to those that in wasting them had opposed him and this is the full importance of this verse V. 4. Signs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a sign and from thence a standard or ensign in Militia and the setting up this in any place which hath been taken by armes is a sign of that victory and so an ensign or standard thus set up is in effect a trophee And this gives the different rendrings to the same word in this place In the first place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their ensignes but then being set up they become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trophees There is another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 9. for such signs as diviners give to foretell things to come and of these Jarchi understands it that having finisht their conquest according to the auspicia or signs of soothsayers Ezek. 21.21 The King of Babylon stood at the parting of the way to use divination he made his arrows bright he consulted with Teraphim he lookt in the liver they resolve their divinations were true their signs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 real signs And this is no improbable interpretation of the words V. 5. Famous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knew signifies to be known or in the notion of Hithpael reciprocally to make himself known to set himself out to shew himself and being in the singular number Abu Walid seems
I made a noise which following the remembring of God and the other phrases v. 1. and 2. of crying and stretching out the hand must needs be understood of the voice of his prayers very importunate in Gods ears and either very loud or very moanful or as 't is used Psal 39.6 very unquiet and clamorous in Gods ears and then follows to the same matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will or did meditate either answerable to the remembring God in the beginning of the verse or else in the notion of praying as Psal 55.17 it was rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will pray and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will speak before the Lord and lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my spirit was involved anxious troubled the Syriack render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was rapt caught into an extasie as it were exagitated or disturbed And so every part of this verse is an expression of the Psalmists devotion in the day of his trouble v. 2. but not of his affliction it self V. 4. Eyes waking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodivit signifies watches or vigils whether the spaces into which the night was divided the first second or third watch or the office of watching for such a space Here it seems to be taken in the latter sense for the office of guarding watching over and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with it holding the watches parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keeping the watches Luk. 2.8 is the executing of that office This is here poetically spoken of God that he holds the watches of the Psalmists eyes i. e. sees and knows how they are imployed every minute of the night And this is here used but as a preface to introduce what follows in the rest of the Psalm which is made up of the meditations which he had on his bed and in which he spent the night supposing God to be present to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he I was in perturbation agitated disquieted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and spake not vocally but as in a deep meditation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I recounted or thought on the years that were past V. 10. My infirmity This v. 10. may perhaps be best rendred if it be taken as the conclusion of the sad hopeless thoughts set down v. 7 8 9. There by way of question his spirit had seemed to say that there would never be any end of the present afflictions that Gods mercies were forgotten and his promises cassate as if the decree were gone forth Gods oath in his wrath a final irreversible sentence of which he would not repent saith Rasi And in the same tenor 't is here added I said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this my disease so the Syriack render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agrotavit and so both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primarily signifie this my wound or this my dejection saith Abu Walid or perhaps this my desertion for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the Arabs also for desertus fuit being put away as in divorce Mat. 19.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is capable of several interpretations either for changes or years In the first sense it will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a change or changes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutavit of the right hand of the highest not a mutability in Gods counsels or providence but a varied punishment sent by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a repeated blow or plague saith the Syriack and so sure the Chaldee understood it who render it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this disease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mutation or is a mutation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the strong right hand of the most High a varying of his inflictions not any inconstancy in his providence and counsels If it be that it must be by way of interrogation And I said this is my infirmity What shall the right hand of the most high change But it may be taken also in the second notion for years as 't is evidently used v. 5. and from that verse the sense reacheth down to this place after this manner I have considered the days of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the years of ages viz. of the several ages wherein our nation hath been retrenched and by degrees prepared for this final deportation under Zedekiah as 1. the captivity of the tribes beyond Jordan and Galilee 2 King 15. then of the remainder belonging to the Kingdom of Samaria 2 King 17. and lastly of Judah both to Pharaoh Necho the Aegyptian King and then to Nebuchadnezzer in his first and second war 2 King 23. and 24. In relation hereto the Psalmist asks v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will the Lord cast off for ages i. e. for several ages will he be favourable no more and so on in divers phrases v. 8. and 9. and then v. 10. And I said this my disease or desertion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the years of the right hand of the most high i. e. my captivity is lasting my sufferings many the measure of their duration as the years of eternity This latter sense seems somewhat more consonant to the genius of these writings wherein it is customary for the verses to refer by several characters and allude to each other and so in likelihood this is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the former also will well enough be born and in either of them this verse very fitly concludes the first part of this dialogue which all inclined to the sad part of the reflexion And then v. 11. follows the second part of it of a quite contrary resolution to the end of the Psalm I will remember the works of the Lord surely I will remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the antient of thy wonders i. e. I will take up another Epoch that of all the miraculous deliverances of our nation when first brought out of Aegypt I will put the Lord in mind of all his former mercies and by that recognition endeavour to perswade him to a repetition of them which belongs clearly to that new matter The LXXII for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now I began as from one notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil coepit and herein the Latine follow them but the Syriack as was said forsake them and adhere to our rendring of that word my infirmity Abu Walid who renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this my disease or my dejection being cast down or wounded as coming saith he either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 years will have the whole passage run thus And if I say this my prostration
out from thence so great abundance of water as if the Abyss had supplied the rock with that store 16. He brought streams also out of the rocks and causeth waters to run down like rivers Paraphrase 16. And from this new kind of spring proceeded a full current which followed them as far as Cades see note on 1 Cor. 10. b. and afforded them plentiful supplies of water in that place of drought 17. And they sinned yet more against him by provoking the most High in the wilderness Paraphrase 17. Yet did not this miracle of mercy prevail upon them to give them a trust and affiance in God who had wrought such wonders for them but they fell back after this into a new distrust of his power and thereby provoked his wrath exceedingly 18. And they tempted God in their heart by asking meat for their lust 19. Yea they spake against God they said Can God furnish a table in the wilderness 20. Behold he smote the rock and the waters gushed out and the streams overflowed can he give bread also can he provide flesh for his people Paraphrase 18 19 20. For when he had taken such care to convince their infidelity and supply their wants by sending them quails in the evening and in the morning manna Exod. 16. both these rained down on them miraculously from heaven and when on their murmuring for water at Rephidim he had given plenty of water out of the hard rock in Horeb Exod. 17. yet again after both these Numb 11.5 they fell a murmuring and complaining and distrusting of God preferring their condition in Egypt before this which God had now brought them to and in a manner blaspheming and speaking ill of him and requiring as a proof of his power and presence among them a table furnisht with flesh as well as bread a satisfaction to their appetites which they pretended to be cloyed with manna as well as a provision for their wants 21. Therefore the Lord heard this and was wroth so a fire was kindled against Jacob and anger also came up against Israel Paraphrase 21. And this very highly displeased and provoked God and brought down very sharp punishments upon them 22. Because they believed not in God and trusted not in his salvation 23. Though he had commanded the clouds from above and opened the doors of heaven 24. And had rained down Manna upon them to eat and had given them of the corn of heaven 25. Man did eat Angels food he sent them meat to the full Paraphrase 22 23 24 25. And that most justly for their strange obstinate distrust and infidelity even after all those signal miracles shewed for the supplying their wants that especially of his giving them Manna a solid nutritive substantial sort of bread prepared and made ready for them in heaven and brought them down in a showre as it were of rain in the greatest abundance a very ample proportion to every person among them and all this wrought for them signally by God through the ministry of Angels 26. He caused an East-wind to blow in heaven and by his power he brought in the South-wind 27. He rained flesh also upon them as dust and feathered fouls like as the sand of the sea 28. And he let it fall in the midst of their camp round about their habitations Paraphrase 26 27 28. Thus then God was pleased to deal with these unbelieving murmurers at once to convince and punish them He sent out a vehement wind and by it brought from the sea an innumerable company of quails and let them light in the place where they incamped near a days journey on this side and as far on the other side of their dwellings where they lay strawed as thick as the sand is wont to be on the sea shore two cubits high upon the face of the earth Numb 11. â—1 29. So they did eat and were well filled for he gave them their own desire 30. They were not estranged from their lust but while their meat was yet in their mouthâ— 31. The wrath of God came upon them and slew the fattest of them and smote down the chosen men that were in Israel Paraphrase 29 30 31. Thus did he answer their demands to the full restrained not their appetites gave them what they so longed for in great abundance and permitted them to gather it Numb 11.32 to dress it and to take it into their mouths And then before they had chewed it while it was yet between their teeth v. 33. the instruments of Gods displeasure and vengeance seised on them a very terrible plague v. 33. and destroyed the healthiest and principal men among them in very great numbers 32. For all this they sinned still and believed not for his wondrous works Paraphrase 32. These judgments thus added to his works of mercy might a man would think have wrought upon them and deterred them from farther provoking God convinced them of his power and ingaged them to a full resignation and affiance and dependance on it But they were not thus successful they had not this effect but after this again they were as rebellious and mutinous and unbelieving as ever 33. Therefore their days did he consume in vanity and their years in trouble Paraphrase 33. And God accordingly continued his punishments among them kept them in a wearisome condition in the wilderness there to be harass'd and worn out and at length to die all of them that came out of Egypt but Caleb and Joshua and never to enter into the promised land 34. When he slew them then they sought him and they returned and inquired early after God 35. And they remembred that God was their rock and the high God their redeemer 36. Nevertheless they did flatter him with their mouth and they lyed unto him with their tongues 37. For their heart was not right with him neither were they stedfast in his Covenant Paraphrase 34 35 36 37. Some exemplary severity God oft exercised among them and that had some weak effect upon them reduced them in some degree brought them for a while into some temper of piety and belief and dependance on God together with an acknowledgment of his mercies And though this was not hearty nor durable but formal and feigned and temporary and so still but hypocritical 38. But he being full of compassion forgave their iniquity and destroyed them not yea many a time turned he his anger away and did not stir up all his wrath 39. For he remembred that they were but flesh a wind that passeth away and cometh not again Paraphrase 38 39. Yet such was Gods abundant mercy and compassion and love to the posterity of Abraham to whom his promises were made that he would not destroy them all at once but left a seed and remnant from whom might come a succession of such whom he might bring into the promised land and so make good his
speedily to rescue us out of that great slavery to redeem us from those severe tasks of working in the kilns under Pharaohs officers 7. Thou calledst in trouble and I delivered thee I answered thee in the secret place of thunder I proved thee at the waters of Meribah Selah Paraphrase 7. And soon after at the giving of the law in Sinai when the thunder and lightning and tempest was so terrible that they all quaked and besought to be freed from it he was pleased to free them accordingly and secure them from all danger A little before Exod. 17. they were in distress for water at Rephidim it being for their trial that God suffered them to be in want for a while and though they behaved it very ill shewed themselves a faithless murmuring people yet God spared them then and inabled Moses by striking the rock Horeb to bring forth plenty of water for them 8. Hear O my people and I will testifie unto thee O Israel if thou wilt hearken unto me 9. There shall no strange God be in thee neither shalt thou worship any strange God Paraphrase 8 6. But having this experience of their infidelity and proneness to apostatize and return to Egypt preferring the false Gods there before the true God which brought them out from thence he thought good in that terrible manner v. 7. to give them severe precepts and ordinances of not admitting any Idol or heathen worship among them 10. I am the Lord thy God which brought thee out of the land of Egypt open thy mouth wide and I will fill it Paraphrase 10. Severely requiring them to commemorate and serve and worship him as the God which had with such prodigies of judgments on the Egyptians and miracles of mercies toward them delivered them out of that tyrants hands and by bringing them water in time of distress out of the hardest rock demonstrated his power and readiness to grant them the greatest abundance if by humility and obedience and fidelity and constant addresses to him in all their wants they should render themselves capable of it 11. But my people would not hearken to my voice and Israel would none of me Paraphrase 11. But they were far from the performance of this condition from qualifying themselves by obedience and acquiescence and delight in him for his performance of this most gratious promise to them 12. So I gave them up unto their own hearts lusts and they walked in their own counsels Paraphrase 12. And accordingly God withdrew his protection grace and favour from them delivered them up to follow their own corrupt counsels and purposes to injoy their own choises the vanities of their Idol worships which were not able to protect them and all the sad consequences thereof 13. O that my people had hearkened unto me and Israel had walked in my ways 14. I should soon have subdued their enemies and turned my hand against their adversaries Paraphrase 13 14. Had they but performed their part of Covenant to God afforded chearful obedience and faithfully observed his directions he would have been most sure to have performed his promise to them and by interposition of his strength immediately have discomfited and destroyed their stoutest enemies 15. The haters of the Lord should have submitted themselves unto him but their time should have endured for ever Paraphrase 15. All that opposed them and so resisted the counsels of God for making Israel a most happy and prosperous people should certainly have been brought low and for dread of his power performed a feigned though not real obedience to him and so the peace and strength of the people of Israel should have been most durable and lasting 16. He should have fed them also with the finest of the wheat and with honey out of the stony rock should I have satisfied thee Paraphrase 16. And that accompanied with all temporal plenty the most fertile harvests and richest accessions the best sorts and greatest stores of every thing not only for necessity but delicacy And so parallel to this the world of Christians if they would but set themselves chearfully to the practice of his precepts should find a wonderful spiritual completion of this promise not only sufficient yea abundant grace to perform what is required of them in that degree as will be accepted but withal the most exuberant joys and pleasures in this world abstracted from the bliss of the other world in the constant exercises of his graces and practice of those duties Annotations on Psalm LXXXI V. 2. Take a Psalm What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies will be discerned best from the Chaldee who render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lift up your voice in a laud or Psalm so Abu Walid sound or sing out aloud praise or songs of praise according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for lifting up applied to the voice whether in singing or weeping which the LXXII duly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to raise or lift up the voice It is also applied to speaking as when Balaam is said to take or lift up a parable Num. 23.7 18 24.3 15 20 21 23. So Job 27.1 Job added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lift up his parable the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he adding spake So Hab. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall lift or take up a parable All Hebrew dialect for pronouncing or speaking aloud or solemnly as here the Psalm is solemnly to be sung and so to be lifted up As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows it may perhaps be be best rendred answer the timbrel from the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for referre or perhaps rather according to the Chaldee use of the word speak or annuntiate to the Timbrel as Jud. 11.40 the daughters of Israel went yearly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak to the daughter of Jephtha i. e. to annuntiate sing songs to her by way of lamentation the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mourn for and so the rest of the antient Interpreters agree and then by analogy this here will be singing a chearful as that was a doleful song So Jud. v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall reherse by way of Praise or Psalm the righteousnesses of the Lord. But others derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so doth Abu Walid and under that root renders it strike up or play on the Timbrel V. 3. In the new moon The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must here be rendred in the beginning of the month that so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows may be rendred as it truly signifies in the new Moon 'T is true that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth indifferently signifie the novilunium and the first day of the moneth but here the new Moon being peculiarly exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉
TO the chief Musitian A Psalm for the sons of Korah Paraphrase The eighty fifth Psalm is a thankful acknowledgment of Gods mercy in returning their captivity and an humble importunate prayer for the confirming continuing and perfecting this mercy to them It hath some degree of propriety to Davids return to Jerusalem after his flight from Absolom but much more to the days of Ezra and Nehemiah after the captivity It was committed to the Praefect of the Musick to be sung by the posterity of Coreh 1. Lord thou hast been favourable to thy Land thou hast brought back the captivity of Jacob. 2. Thou hast forgiven the iniquity of thy people thou hast covered all their sin Selah 3. Thou hast taken away all thy wrath thou hast turned thy self from the fierceness of thy anger Paraphrase 1 2 3. It is thy special mercy and compassion to us O Lord that we that were chased and carried captive from our countrey are now restored to it again Our sins that brought these sad effects of thy displeasure upon us thou hast now been pleased to pardon and so being reconciled to us of thine own abundant free grace and mercy to release us from those severe punishments which have most justly lain upon us for our provoking offences 4. Turn us O God of our salvation and cause thine anger toward us to cease Paraphrase 4. From thee O blessed Lord all our deliverance proceeds be thou pleased to interpose thy hand to perfect this work of mercy and reconciliation and restauration which thou hast so gratiously begun for us and pardon the deviations that since our return we have most unexcusably been guilty of 5. Wilt thou be angry with us for ever wilt thou draw out thy anger to all generations 6. Wilt thou not revive us again that thy people may rejoyce in thee Paraphrase 5 6. We have long been exercised under thy sharp hand of punishments and allmost been tempted to despair of any release either to our selves or our posterities and since thou hast brought us back to our countrey our new fresh provocations have again withheld thy loving kindness from us cast back the work of rebuilding thy Temple O be thou now pleased as thou hast begun to give us some essay of thy mercy to perfect and complete it to us to restore unto us that life and pleasure and joy which we were wont to enjoy in approaching to and attending on thee in thy Sanctuary 7. Shew us thy mercy O Lord and grant us thy salvation Paraphrase 7. This is a divine work of mercy and deliverance O Lord be thou gratiously pleased to afford it us 8. I will hear what God the Lord will speak for he will speak peace unto his people and to his saints but let them not turn again to folly Paraphrase 8. And this I am confident thou wilt now do in return to our prayers if we be but duly qualified to receive so great a mercy sincerely penitent for our former sins faithfully resolved on a new and holy life and continue constant in these vows of never relapsing to our former provoking sins All which we shall after such correction certainly be careful to performe if we be not the most stupid Tools in the world 9. Surely his salvation is nigh them that fear him that glory may dwell in our land Paraphrase 9. God certainly on his part will be most ready to perfect this mercy to us that thy Temple may be rebuilt and the glorious majestatick presence or inhabitation of God may return and be resetled in Jerusalem if we only be on our parts careful to qualifie our selves for the receiving it by sincere reformation and persevering obedience to his divine precepts 10. Mercy and truth are met together righteousness and peace have kissed each other Paraphrase 10. Let us be careful to approve the sincerity of our obedience to God and he will certainly crown that with his mercies all felicity and prosperity 11. Truth shall spring out of the earth and righteousness shall look down from heaven Paraphrase 11. Let our hearts fructifie in good works and God will cherish and reward them 12. Yea the Lord shall give that which is good and our land shall yield her increase Paraphrase 12. These two things shall never be separated our bringing forth fruits of righteousness and Gods heaping all manner of good upon us 13. Righteousness shall go before him and shall set us in the way of his steps Paraphrase 13. Our duty it is to walk obediently before him and then he will follow in performing his part of the Covenant of mercy bring us to all that is desirable or valuable to us Annotations on Psal LXXXV V. 2. Forgiven the iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally thou hast born or taken away iniquity is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardoned and so by the Syriack by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitted And this with all that follows of covering their sin taking away his wrath c. a lively expression of what went before v. 1. the bringing back their captivity It is a maxim among the Jewish Doctors that Captivity is one way of expiation and so to return from thence was a sure indication that the sin for which it was inflicted was remitted or done away This saith Abarbanel was obumbrated in the Azazel or scape-goat which as the other that was slain was a sin-offering as appears Lev. 16. v. 5. He shall take two kids for a sin-offering And then the confessing the sins over him mentioned v. 21. Aaron shall lay both his hands on the head of the live goat and confess over him all the iniquities of the children of Israel c. putting them on the head of the goat And the goat shall bear upon him all their iniquities into a land of separation v. 22. shews that they were to carry their sins with them into the land of their captivity meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of separation that land whatsoever it was whither the divine providence had designed their deportation From whence therefore being now returned their sins for which they were thus punished are supposed to be left behind them no more to be laid to their charge if their return to their former sins do not cause them to be called to remembrance Thus indeed they did as appears by the books of Ezra chap. 9.1 and Nehem. chap. 5. and chap. 13. and that gave sufficient occasion as for the Fast Ezra 9.3 and Nehem. 9.1 so for the earnest deprecations here following in this Psalm v. 4. V. 8. Not turn to folly For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall not or and let them not return to folly which the Chaldee and Syriack render to that sense the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to them that turn their heart to him and the Latine ad eos qui convertuntur ad eor and to them
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
and violences of the most rapacious enemies 23. And I will beat down his foes before his face and plague them that hate him Paraphrase 23. And to bring the greatest mischiefs even destruction and utter ruine on them that designed him any This had an eminent completion in the crucifiers and all other the obstinate opposers of Christ 24. But my faithfulness and my mercy shall be with him and in my name shall his horn be exalted Paraphrase 24. And herein and in all other exercises of his mercy to make good his covenant and promise to approve his fidelity to him as being the immediate visible signal author as of his first advancement so of all the dignities that should be heaped on him 25. I will set his hand also in the Sea and his right hand in the rivers Paraphrase 25. To him he then promised what he abundantly since performed to extend his dominions from the Ocean to Euphrates And therein to typifie the progress and propagation of the faith of Christ to all the regions of the world 26. He shall cry unto me Thou art my father my God and the rock of my salvation Paraphrase 26. To deal with him as a father with a beloved son a God with an eminent servant and to secure and deliver him from all troubles and dangers and finally to support him in or redeem him out of them This had a most literal eminent completion in the Messiah the eternal Son of God to whom God was hypostatically present in all his works and sufferings on earth and at length raised him out of the grave and exalted him to his regal power in heaven 27. Also I will make him my first-born higher then the Kings of the earth Paraphrase 27. To deal with him as with an eldest son to whom the double portion of honour and possessions is due advancing him to greater dignity and wealth than any other Prince in the world This in the fullest latitude was to belong to Christ the first-born of every creature the most eminent person that ever the World saw on whom all power was instated both in heaven and earth 28. My mercy will I keep for him for evermore and my covenant shall stand fast with him Paraphrase 28. And herein did the height of this promised mercy consist that it should inviolably be made good to David to the end of the World and when the royal power over this people of God should fail from his family there should be another more illustrious Kingdom erected in the hearts of men the spiritual Kingdom of the Messias who should be born of the seed and posterity of David and that Kingdom should never be extinguished but changed only into the Kingdom of glory in Heaven 29. His seed also will I make to endure for ever and his throne as the days of heaven 30. If his children forsake my Law and walk not in my judgments 31. If they break my statutes and keep not my commandments 32. Then will I visit their transgressions with the rod and their Iniquity with stripes Paraphrase 30 31 32. To him it was foretold and bound with Gods oath v. 35. irrevocably that as in case of uniforme and faithful obedience his mercies should be continued to his seed so in case his succeeding heirs should depart from that obedience and violate the commandments of God falling off to known and wilful transgressions God would deliver them up to very sore and severe punishments deportations and at length to utter rejection from the regal dignity and upon an universal defection of the people and obstinate impenitency holding out against the most officacious methods send an Universal destruction on the Kingdom 33. Nevertheless my loving-kindness will I not utterly take from him nor suffer my faithfulness to fail 34. My covenant will I not break nor alter the thing that is gone out of my lips 35. Once have I sworn by my holiness that I will not lie unto David 36. His seed shall endure for ever and his throne as the Sun before me 37. It shall be established for ever as the moon and as a faithful witness in heaven Selah Paraphrase 33 34 35 36 37. And even when this should by their sins be most justly brought upon them yet should not this covenant of mercy made under oath with David's seed be in the least measure infringed the posterity of that faithful servant of God being perpetuated in Christ the Messias that should rise and spring from the loines of David and his Kingdom though not an earthly or secular yet in a much greater height a divine and spiritual Kingdom in the hearts of Christians is secured that it shall never have an end or be destroyed as long as this world lasts And this is a full evidence of the fidelity and performance of Gods promise to David and his feed beyond any thing that any creature in the world injoys The heavens are lookt on as an immutable unchangeable body the Sun and Moon divide all time betwixt them and are ordained and fixt in their spheres to be signs of times and seasons Gen. 1.14 and so they shall certainly continue as long as this world lasts But then when there shall be no farther use of them they shall be set aside whereas the Church and Kingdom of Christ that spiritual seed of him which is the most eminent son of David when all other branches of this stock are destroyed shall endure beyond all time lasting as long as this world lasts and then not be concluded but removed only and transplanted to heaven 38. But thou hast cast off and abhorred thou hast been wroth with thine Anointed 39. Thou hast made void the covenant of thy servant thou hast profaned his Crown by casting it to the ground 40. Thou hast broken down all his hedges and hast brought his strong holds to ruine Paraphrase 38 39 40. But notwithstanding this firm promise to David and his posterity and the perpetuating of the Kingdom to them thy punishments are now very heavy upon his family They have provoked thy wrath and thy covenant with them the condition being broken on their part hath not secured them from the bitterest effects of it devesting them of their regal power and demolishing and laying wast all their forces The Covenant it seems mutable in respect of this seed of David and if they continue in their sins revocable but under oath v. 35. and immutable only in respect of Christ that eminent promised seed of Abraham and David 41. All that pass by the way spoil him he is a reproach to his neighbours Paraphrase 41. They that were wont to be victorious over all their assailants that subdued in Davids time the Philistims and Edumeans and Ammonites and Moabites c. are now by their captivation under the Assyrians delivered up to be spoiled and scorned by all these their revengeful neighbours see Psal 83.6 c. 42. Thou hast set
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
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
he the way of patience or enduring and calling out on thee and we being in captivity our strength is weakned from or by it or from bearing it by reason of the length of it The Hundred and Third PSALM A Psalm of David Paraphrase The hundred and third Psalm is a solemn acknowledgment of the great and abundant mercies and deliverances of God especially that of pardoning of his sin and not exacting the punishments due to it which must interweave in every mercy or deliverance which is bestowed on sinfull men whose demerits have so much provoked the contrary It was composed by David as 't is thought on a recovery from sickness and is also a prophetick description of the state of Christians under the Gospel 1. Bless the Lord O my soul and all that is within me bless his holy name 2. Bless the Lord O my soul and forget not all his benefits Paraphrase 1 2. When I behold God in himself and his glorious divine attributes but especially in his works of mercy toward me I am obliged with my whole heart and all my most ardent affections of devotion to bless and praise his name for all the mercies and favours which in great bounty he hath afforded me 3. Who forgiveth all thine iniquities who healeth all thy diseases 4. Who redeemeth thy life from destruction who crowneth thee with loving kindness and tender mercies 5. Who satisfieth thy mouth with good things so that thy youth is renewed like the Eagles 6. The Lord executeth righteousness and judgment for all that are oppressed Paraphrase 3 4 5 6. Particularly that for some time having corrected me for my good to bring me to repentance he hath now returned to me in mercy pardoned my sins which most justly deserved this his wrath and withdrawn his punishments from me and not onely rescued me from the greatest dangers hanging over my life out of the bowels of his compassion to his distressed creature but restored me to a perfect health and to a most prosperous condition a confluence of all mercies to surround me and satisfie all my desires and so made my old age like that of the Eagle when she hath moulted the old and comes out furnished and adorned with new young plumes as fresh and flourishing as in youth it ever had been hereby exercising that signal property of his to vindicate the cause of all those that suffer injuries to punish the oppressor and relieve those that are not able to defend themselves 7. He made known his ways unto Moses his acts unto the children of Israel 8. The Lord is mercifull and gracious slow to anger and plenteous in mercy Paraphrase 7 8. Thus did he once proclaim his name to Moses and the Israelites Exod. 34. and therein his glorious nature and the manner of his dealing with men all exactly according to the rules of the most abundant mercy in giving and forgiving and sparing long and never sending out his thunderbolts or destructions till our provocations continued in impenitently extort and force them from him 9. He will not always chide neither will he keep his anger for ever 10. He hath not dealt with us after our sins nor rewarded us according to our iniquities Paraphrase 9 10. And this is God's constant course though he rebuke and express his just displeasure and punish us for our sins yet upon our reformation and serious return to him he takes off his punishing hand again and will not proceed with us according to that measure that our sins might justly expect from him 11. For as the heaven is high above the earth so great is his mercy toward them that fear him Paraphrase 11. On the contrary to them that love and fear and serve him faithfully his mercy is most abundantly poured out as much above the proportion of their services as heaven is above the earth nay infinitely more there being indeed no proportion between them 12. As far as the East is from the West so far hath he removed our transgressions from us Paraphrase 12. And by that mercy of his it is that at this time he hath so perfectly reconciled himself to us and freed us from the punishments due to our sins 13. Like as a father pitieth his children so the Lord pitieth them that fear him Paraphrase 13. And so he constantly will deal with all that sincerely return from their sins to new obedience having the bowels of a father to all such which will never permit him to be wrath with penitents to scourge but rather compassionate that child that reforms that for which the punishment was sent 14. For he knows our frame he remembreth that we are dust Paraphrase 14. For he knows and considers the frailness and fickleness and great infirmities of our lapsed sinfull nature our first original out of the dust of the earth an emblem of our meanness and vileness to which the corruption introduced by Adam's first sin see note on Psal 51.3 and hereditarily derived to us hath added wicked inclinations which oft betray us to actual sin if we do not strictly watch and guard our selves and such is our weakness in this lapst state that the most perfect being not able to keep always upon so diligent and strict a watch do oft slip and fall All which God is graciously pleased to weigh and not to deal in rigour with us to punish us or to cast us out of his favour or withdraw his grace from us for every sin that we commit through this weakness but in all his proceedings with us to make an allowance for such sins as are committed through infirmity sudden surreption continual incursion of temptations c. and for these to afford his mercy in Christ to all that sincerely endeavour his service and do not indulge themselves to any deliberate sin 15. As for man his days are as grass as a flour of the field so he flourisheth 16. For the wind passeth over it and it is gone and the place thereof shall know it no more 17. But the mercy of the Lord is from everlasting to everlasting upon them that fear him and his righteousness unto childrens children 18. To such as keep his covenant to those that remember his commandments to doe them Paraphrase 15 16 17 18. Man is a pitifull weak feeble frail creature fit to be compared with the most short-lived herb or flour which in its height of flourishing is suddenly blasted and destroyed and gone never to return again And herein is the infinite mercy of God toward his servants to be seen that it is much more durable than their lives If they adhere faithfully to him in constant loyalty to his precepts perform their part of the Covenant made with him that of uniform sincere though not of never-sinning obedience his mercies shall continue to them even after death and then what matter is it how short their present life is to their persons in eternal
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
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.
pleasure in such meditations than in all other the most sensual divertisements and receive great profit and advantage by it 3. His work is honourable and glorious and his righteousness endureth for ever Paraphrase 3. All that he doth is infinitely magnificent and beautifull the works of his creation most admirable and stupendious and so the works of his preservation and providence full of omnipotent greatness and wisedom But above all his justice and purity his detestation of all sin and exact fidelity in all his promises is infinitely to be magnified as that which goes through all his other works 4. He hath made his wonderfull works to be remembred The Lord is gracious and full of compassion Paraphrase 4. The great miraculous works of his providence among us have made such impressions on men as will never be forgotten but recorded and reported for ever and indeed God hath made special ordinances the Passeover c. to that purpose Yea they have given him a title whereby he is known by all the same that he once proclaimed of himself to Moses when he desired to know and discern his nature more perfectly The Lord gracious i. e. a most gracious and mercifull Lord not forward to punish every sin that out of frailty is committed against him but abundant in mercy and loving kindness to all that faithfully adhere to him 5. He hath given meat unto them that fear him he will ever be mindfull of his Covenant Paraphrase 5. He never fails to provide for them that serve and obey him all things that they stand in need of he hath promised never to leave nor forsake such and whatsoever he hath thus by Covenant obliged himself to he will be certain duly to perform Thus did he promise Abraham concerning his posterity in Aegypt Gen. 15.13 and accordingly it was signally performed 6. He hath shewed his people the power of his works that he may give them the heritage of the heathen Paraphrase 6. His providence hath most effectually and eminently been discernible in his dealing with his people the Jews before whom he hath cast out the Canaanites and other inhabitants of seven very fruitfull nations who had exceedingly provoked him with their unnatural sins and given to this his people the quiet possession of them to which they had not the least right or title but from his immediate donation 7. The works of his hands are verity and judgment all his commandments are sure Paraphrase 7. And herein as in all things else his actions have been most just and righteous just vengeance to obdurate sinners as perfect fidelity and performance of his promise to Abraham his servant And so all his appointments both for the rooting out and planting in his menaces and promises are most assuredly performed there is no frustrating of any of them 8. They stand fast for ever and ever and are done in truth and righteousness Paraphrase 8. Being once ratified and confirmed by him they are sure to have that exact uprightness in them that they remain steady and immutable 9. He sent redemption to his people he hath commanded his covenant for ever holy and reverend is his name Paraphrase 9. And the like wonderfull act of power and mercy and fidelity was it in God that he rescued and brought out the seed of Abraham to whom his promises were made from the slavery of Aegypt an emblem of our greater redemption from the bondage of Sin and Satan wrought by his own Son and by a mighty hand made good his promises to them of bringing them into Canaan Thus firm and inviolable are all God's pacts and agreements made with his people to whom as his mercies are most admirably firm and for ever to be acknowledged with thanksgiving so his judgments are most dreadfull and formidable to all that provoke them to fall upon them 10. The fear of the Lord is the beginning of wisedom a good understanding have all they that doe his commandments his praise endureth for ever Paraphrase 10. There is therefore no such excellent prudential course as the preserving in our breasts a just and due reverence of God an awe to his laws and a dread to his judgments and when all is considered this will be found the prime wisedom And the reason is clear The Law of God is the declaration of those things which are most our concernments to know his commandments bring all profitable knowledge and judgment to them that carefully set themselves to and are daily exercised in the practising of them They that constantly guide their lives according to those divine directions will soon discern experimentally what others at a distance never dream of that the practice of his precepts is of all other things most for their turns most agreeable to all their interests both in this and another world And so for that most eminent mercy of such his divine and most excellent precepts as well as for other parts of his Covenant his grace and mercies all possible praise is for ever due to his most holy name Annotations on Psal CXI V. 1. Praise ye the Lord What was observed and competently proved note on Psal 106. that Hallelujah was no part but onely the Title of the Psalm is applicable to this also and more that follow and is here most clearly demonstrable For this Psalm as also the next is one of those that are composed with exact respect to the order of the letters of the Alphabet And it is S. Hierom's true observation that this Psalm is the first which is purely Alphabetical the 25th and others which are well-nigh such failing or abounding in some Letter whereas this leaving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Title begins with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the 112. doth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in very short metre goes on exactly according to the letters of the Alphabet which it could not be imagined to do if it began with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallelujah V. 1. Vright Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upright 't is Kimchi's observation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is an appellative of Israel as Numb 23.10 Let me die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death of the upright And so they are called by a name of much affinity with this Jesurun in the notion and by analogy as in the New Testament the Christians are called Saints V. 2. Sought out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seek investigate search is used for meditating studying and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a school or place for study of the Law and in Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Academy or Vniversity and accordingly 1 Cor. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inquirer is the student he that spends his time in searching and finding out difficulties see Notef. on that place and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here applied to the great works of God may be rendred are studied or meditated on 〈◊〉
standing still and parting of Jordan of the terrible earthquake and commotion that was of the whole mountain and parts of Sinai the account is evident God was there pleased by the ministery and guard of Angels to exhibit himself in a special manner to that people for their rescue out of Aegypt and to bring them into Canaan and to deliver his Law unto them and that presence of his was the the only cause of all these prodigious effects as at another time it was of bringing such plenty of water out of a rock of flint that it maintained a current as if it had been a notable spring some considerable time after Annotations on Psal CXIV V. 1. Of strange language The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Chaldee here rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barbarous and so by the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word among the Greeks and Latins comes from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extra redoubled and so signifies to a Jew any man of any other nation and so fitly answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stranger or alien V. 2. His sanctuary The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will literally be rendred to or for his holiness and being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was will signifie that Judah the people of the Jews there spoken of was made use of by God on or among them to demonstrate his holiness in the notion wherein oft it is taken for the keeping his promise sacred or inviolate as when Psal 111.9 speaking of the firmness and immutability of his Covenant it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy as in another respect reverend is his name The meaning then is that Judaea was a special instance of his holiness or performing his promise made to Abraham long before And then in proportion that which follows must be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel was his power i. e. Israel was an instance of his power in his acting for Israel he declared his omnipotence most signally the LXXII literally render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his power but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his praise or glory i. e. in dealing with whom he set forth his glory In this as in the former verse the expression is poetical In the first verse as Israel and the house of Jacob are the same thing in several names so is Aegypt and the barbarous people And here as Judah and Israel are all one the separation being not made at that time which is here respected so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his holiness or to his holiness and his power are joyntly attributed to the same subject Judah and Israel not that the holiness of God was shewed in one and the power in the other Another interpretation the words are capable of that as Judah marcht out of Aegypt the cloud which went before the host abode upon them and that presentiating Almighty God and still consecrating and making holy the place of his abode may found that speech that Judah was his sanctuary or place of his residence And then as Psal 136.9 the moon is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a dominion in the night i. e. in an active sense to rule and govern so the meaning of Israel's being his dominion here may be their being impowered as a Prince by God to go out with an high hand executing justice on their enemies V. 4. Mountains Though the earthquake at the giving the Law were so remarkable that there can be no doubt of the fitness of accommodating this skipping of the mountains to it yet 't is not amiss to mention the interpretation of Kimchi who applies it to the striking the rocks in Rephidim and Cades which also hath this probability that Naturalists observe that earthquakes sometimes make eruptions of water V. 8. Standing water The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best rendred a lake of water to note the abundance of it accordingly the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into a river and so the Psalmist expresly describes the gushing out of the waters from the rock that they ran in dry places like a river Psal 105.41 The Hundred and Fifteenth Psalm The hundred and fifteenth by the LXXII and Syriack and Latin and Arabick and Aethiopick annexed to the former but distinguisht in the Hebrew and Chaldee is a rendring of all glory to the true and onely God in opposition to all Idol-Deities and a calling upon all sorts of men to place their whole affiance and trust in him 1. NOT unto us O Lord not unto us but unto thy name give glory for thy mercy and for thy truths sake Paraphrase 1. O Lord we sinfull and vile men are most unable in the least degree to glorify thee we are most unworthy of the least of all thy goodness abundantly reached out unto us no strength of ours hath contributed in the least to our felicities no merit or desert of ours hath brought them down from thee by way of due or challenge thine holy blessed and most glorious name that hath wrought all in us and for us must in all reason have the intire honour and praise of all there being no other motive or impellent to excite or invite thy mercies but thine own meer grace and favour and thy fidelity and immutable constancy to thy Covenant and promises freely made to us which thou wilt never fail to perform 2. Wherefore should the heathen say Where is now their God Paraphrase 2. The heathen Idolaters round about us have not sped so well in their machinations or attempts against us as to have any temptation to reproach us of the God we worship that he is either unable or unwilling to help us 3. But our God is in the heavens he hath done whatsoever he pleased Paraphrase 3. Though the God we worship be not here in any visible shape among us as their Idols are his court of residence his palace and throne being in the highest heavens yet hereby is he not so removed from us but that he hath been always able to perform whatsoever he hath pleased as readily and effectually as if he had been always bodily present among us 4. Their Idols are silver and gold the work of mens hands 5. They have mouths but they speak not eyes have they but they see not 6. They have ears but they hear not noses have they but they smell not 7. They have hands but they handle not feet have they but they walk not neither speak they through their throats 8. They that make them are like unto them so is every one that trusteth in them Paraphrase 4 5 6 7 8. Whereas the gods falsly so called which the heathens worship and from whom they expect relief and assistance are nothing but so many liveless images of wood stone or metall conceived by them to be inspirited by the false deities to whose names
lives are made up of receiving and celebrating mercies and deliverances from God such as his omnipotent hand worketh for them either without the assistance of humane aids or so as the success is eminently imputable to God and not to man 17. I shall not dye but live and declare the works of the Lord. Paraphrase 17. And having received this instance of his mercy at this time being now secured from my greatest dangers what remains for me but to spend my whole age in proclaiming the power and mercy and fidelity of my deliverer and call all men off from their vain and weak trusts the arm of flesh to this more skilfull and politick dependence on God 18. The Lord hath chastened me sore but he hath not given me over unto death Paraphrase 18. God hath most justly delivered me up to be severely punisht pursued and hunted by my enemies but then hath seasonably delivered me out of their hands and not permitted me to be overwhelmed by them 19. Open to me the gates of righteousness I will go into them and I will praise the Lord. 20. This gate of the Lord into which the righteous shall enter Paraphrase 19 20. The sanctuary of God the holy place whither all good men resort to petition mercies and to acknowledge them when they are received is that to which as I am most bound I will now make my most solemn address and there commemorate God's mercies to me Or I will make use of all occasions as may make way for the praiâ—â—ng God 21. I will praise thee for thou hast heard me and art become my salvation Paraphrase 21. Proclaiming to all the gracious returns I have received to my prayers the abundant and seasonable deliverances which God hath afforded me 22. The stone which the builders refused is become the head-stone of the corner 23. This is the Lord 's doing it is marvellous in our eyes Paraphrase 22 23. And now may all the assembly of Israel rejoyce and joyn in their congratulations that being now fallen out in King David's exaltation to the throne and much more eminently in the resurrection and ascension of the Messiah which is ordinarily said whether by way of History or Parable that the stone which in the laying the foundation of some eminent building was oft tried by the builders and as oft rejected by them as unfit for their use to any part of the fabrick and thereupon cast among and covered over with rubbish was at length when they wanted a stone for the most eminent use the coupling and joynting the whole fabrick together found most exactly fitted for the turn and so put in the most honourable place the chief corner of the building A thing so unexpected and strange that it was with reason judged as special an act of God's providence as if it had been sent them down immediately from heaven As strange was it and as imputable to God's special hand that David of no eminent family the son of Jesse and withall the youngest and most despised of his brethren should be in Saul's stead exalted by God to the regal throne and being for this driven by Saul from his court and pursued as a partridge on the mountains should yet continually escape his hand and be peaceably placed in his throne And so yet farther in the mystery that the Messiah the son of a Carpenter's wife with him brought up in the trade that whilst he made known the will of God had no dwelling-place that was rejected by the chief of the Jews as a drunkard and glutton and one that acted by the Devil as a blasphemous and seditious person and as such put to the vilest death the death of the Cross and was held some space under the power of the grave should be raised the third day from death taken up to heaven and there sit in his throne to rule and exercise regal power over his Church for ever This certainly was a work purely divine and so ought to be acknowledged and admired by us 24. This is the day the Lord hath made we will rejoyce and be glad in it 25. Save now I beseech thee O Lord O Lord I beseech thee send now prosperity Paraphrase 24 25. This day is the celebrating of a mercy wrought eminently signally and peculiarly by the Lord 't was he that exalted David to the throne and he that will advance the Messias to his regality in heaven and thereby peculiarly consecrated by God to his service and so for ever deserves to be solemnized by us being matter of the greatest joy imaginable to all subjects either of David's or of Christ's Kingdom and so this Psalm fit for a Paschal Psalm in the Church of Christ for ever Now it seasonable to use Hosannahs see note on Psal 20. d. and Matt. 21. a. acclamations and wishes of all manner of prosperity to this King exalted by God David the type of the Messiah Let us all joyn in doing it most solemnly crying people and priest together 26. Blessed be he that cometh in the name of the Lord we have blessed you out of the house of the Lord. Paraphrase 26. The Lord be praised for the great mercy of this King sent us so peculiarly by God but especially for the Messias whose coming hath been so long promised and expected see Matt. 21.9 All we that belong to the house of God the Priests that wait on his sanctuary do heartily bless God for this day and beseech his blessing on him that is now crowned and so shall all the Church of the Messias for ever celebrate him bless God for his exaltation and pray to God to prosper this regal office unto him bringing in the whole world unto his service 27. God is the Lord which hath shewed us light bind the sacrifice with cords even to the horns of the altar Paraphrase 27. Thus hath God shewed forth himself as in mercy so in power for us he hath magnified himself exercised this double act of his dominion over the world 1. in raising David from so mean an estate to the regal throne 2. in raising Christ from death to life and then assuming him to an intire dominion over the world to endure to the day of judgment And in both these he hath revived us with the most chearfull beams of his divine goodness O let us in commemoration thereof keep an anniversary sacrifical feast see v. 24. to praise and magnifie his name for these and all his mercies every man giving thanks and saying 28. Thou art my God and I will praise thee thou art my God I will exalt thee Paraphrase 28. I will laud and praise thy mercies so eminently vouchsafed unto me and in so peculiar a manner inhansed to the benefit of my soul and proclaim thy goodness and superlative divine excellencies to all the world 29. O give thanks unto the Lord for he is good for his mercy endureth for ever Paraphrase 29. Calling unto all to
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
Annotations on Psal CXXXV V. 14. Judge The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies frequently not onely to judge or give sentence of punishment but to contend in judicature and that again not onely as an accuser or Plaintiff in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to it for suing 1 Cor. 6.1 but also as Defendant or Advocate and so 't is to plead or take ones part and patronize his cause and so to bring sentence of mulct or punishment against the adversary In this notion of defending or pleading for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used see Psal 7.8.10.18.26.1.35.24.43.1.72.4 And so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also so Gen. 30.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath judged me saith Rachel and heard my voice i. e. taken my part given me a son whose name therefore she called Dan a word from this theme So Deut. 32.36 whence this whole verse is verbatim taken In like manner the nouns both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing are not so fitly rendred doing judgment as pleading a cause So Psal 140.12 I know that the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will plead the cause of the afflicted and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right of the poor And so Psal 9.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast pleaded my right and my cause to which is there added thou sattest in the throne judging right not as the same again but differing from it as the part of a Judge doth from that of an Advocate the Psalmist there signifying that God had taken both parts first contended for him then judged the controversie on his side defended him and so pleaded his cause and overthrown his enemies which was the passing of right judgment for him for that seems to be the full importance of that Verse And so we know our Saviour is both our Advocate and our Judge and herein our happiness consists that he which is our Judge is our Advocate also Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that may be either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grieve and then 't is duly rendred will repent himself or else from another if not contrary notion of the same word for taking comfort and so by the LXXII 't is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be comforted and so by the Syriack takes comfort but by the Latin deprecabitur This rendring of the Latin as it may seem to be an imitation of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not in the notion of being comforted but intreated and so to be in a passive though unusual sense deprecabitur shall be deprecated yet doth it well sort with the former notion that of repenting for so God is said to doe when he is intreated for his people and removes their punishments from them So the Jewish Arab understood it who renders it will spare or pardon his servants And to this notion of repenting the context both here and Deut. 32.36 where we have the same words inclines it viz. God's repenting himself of his anger of which we often reade i. e. returning to mercy and favour toward those with whom he was formerly displeased and so the whole verse shall signifie God's returning from punishing to assisting and taking the part of his people and that the Chaldee hath of all others best exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall return in mercies or compassions toward his just servants And then pleading for and such returning do perfectly accord V. 17. Neither is there any breath That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a nose is unquestionable and that it so signifies here is first the affirmation of the Chaldee who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostrils and so of the Arabick also which thus interprets it and transcribes the following verse also from Psal 115. and herein recedes from the LXXII contrary to their use And secondly when 't is considered that here it comes in conjunction with mouths and eyes and ears there will be less doubt of this rendring And thirdly when 't is evident the foregoing verses do clearly answer the fourth and fifth and part of the sixth verse of Psal 115. and there follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a nose to them or they have a nose and they smell not there will remain no question but so it is to be rendred here also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a nose i. e. a nose they have they have no breath in their nostrils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having no peculiarity to signifie the mouth in distinction from the nose their no breath being fairly equivalent to no smelling no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 smell The Hundred and Thirty Sixth PSALM The hundred thirty sixth is the magnifying of God's continual mercies in the exercise of his power in the creation of the world redemption and preservation and advancement of his people and is one of them which is intitled Hallelujah which probably it had in the front though now it be placed in the close of the former Psalm both in the Hebrew and Chaldee and is by the Jews called the great Thanksgiving 1. O Give thanks unto the Lord for he is good for his mercy endureth for ever Paraphrase 1. Let the whole world in a most solemn humble devout manner acknowledge the great bounty and liberality of God and the continual exercises of his mercy which is not nor ever shall be at an end but is constantly made good unto his servants in all the motions of their lives 2. O give thanks unto the God of Gods for his mercy endureth for ever 3. O give thanks unto the Lord of Lords for his mercy endureth for ever Paraphrase 2 3. Let them adore and worship and praise him with all possible expressions of veneration and admiration as the onely and supreme Governour of the whole world infinitely above all the heathen most adored deities and above the greatest potentates on earth and withall as a most gracious Father of infinite never-failing mercies toward those that adhere to him 4. To him who alone doeth great wonders for his mercy endureth for ever Paraphrase 4. There is nothing so difficult which he is not able to bring to pass all nature is subject to his power as it is not to any other whose essence and power both are finite and limited and overruled by him and this power of his most signally exercised for the supporting and assisting of his servants 5. To him that by wisedom made the heavens for his mercy endureth for ever Paraphrase 5. A work of that power it was by which he at first created the upper part of the world the body of the heavens and air and in the fabrick thereof was infinite wisedom exprest as well as power yea and infinite mercy also to us men for whose uses and benefit that stately fabrick
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 〈◊〉
none that requireth or avengeth for my soul none that defends or vindicates it V. 7. That I may praise The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad laudandum to praising may indifferently be rendred either in the first person that I or in the third plural that they may praise i. e. the just in the next words And to that latter sense the following words seem to incline it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in me shall the righteous come about in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for my cause saith the Chaldee shall they come about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just shall make thee a crown of praise say they not come about me or as the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they watch for me in the notion wherein they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expect wait for Job 36.11 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that signifies for me or for my cause on occasion of me come about incompass God believe in him praise his name when so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred they see how graciously God hath dealt with me The Jewish Arab reads And the righteous shall take me for a crown to them The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies so to incompass or come about as when a multitude of people assemble on any occasion so Prov. 14.18 the simple inherit folly but the prudent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall incompass knowledge i. e. seek it and follow it with all diligence and so to incompass God is to frequent his sanctuary devoutly and diligently to make addresses to him The word also in Arabick dialect signifies â—o be multiplied and so it will commodiously be rendred on occasion of me the righteous shall be multiplied when they see thy mercifull returns or dealings toward me The Hundred and Forty Third PSALM A Psalm of David The hundred forty third is a mournfull supplication for deliverance from powerfull enemies and was composed by David as some think at the time of Absalom's rebellion as others more probably and in harmony with the two former at the time of his being pursued by Saul in the Cave of Engedi 1. HEar my prayer O Lord give ear to my supplications in thy faithfulness answer me and in thy righteousness Paraphrase 1. O Lord I beseech thee to hear and answer my requests which my present distresses force me to present to thee and thy abundant grace and promises of never-failing mercy give me confidence that thou wilt favourably receive and perform unto me 2. And enter not into judgment with thy servant for in thy sight shall no man living be justified Paraphrase 2. I know my sins have justly provoked and brought down these pressures on me but thou art graciously pleased to be reconciled with humbled penitent sinners thou hast promised by a covenant of mercy not to charge on such with severity all the sins of which they have been guilty and were it not for that covenant 't were impossible for any frail imperfect sinfull creature such as every meer man is to appear with hope or comfort before thine exact tribunal To this thy promised mercy mine onely appeal lies and having sincerely vow'd to perform unto thee all faithfull be it never so mean and imperfect obedience I can put in my claim founded on thy faithfull promise v. 1. and hope and beg for this seasonable mercy and deliverance from thee 3. For the enemy hath persecuted my soul he hath smitten my life down to the ground he hath made me to dwell in darkness as those that have been long dead Paraphrase 3. For my malicious enemies have calumniated first then persecuted me and now at length brought me to a very sad and dejected estate forced me to hide my self under ground to fly from one cave to another from the cave of Adullam 1 Sam. 22. to the cave of Engedi ch 24. 4. Therefore is my spirit overwhelmed within me my heart within me is desolate 5. I remember the days of old I meditate on all thy works I muse on the work of thy hands Paraphrase 4 5. This hath cast me into great perplexity see Psal 142.3 filled me with a most anxious horrour wherein yet I have been able to support my self by reflecting on thy former mercies and deliverances which thy acts of power have been signally interposed to work for me 6. I stretch forth my hands unto thee my soul thirsteth after thee as a thirsty land Selah Paraphrase 6. To thee therefore I address my prayers with all the earnestness which my distresses can infuse into me The ground that is parcht with heat and drought and gaspes for some showre from the clouds to refresh it is an emblem of me at this time who pant and gasp and call importunately for some refreshment and relief from thee having no other means in the world to which I can apply my self 7. Hear me speedily O Lord my spirit faileth hide not thy face from me lest I be like unto them that go down into the pit Paraphrase 7. O Lord I beseech thee hasten to my relief my present exigences challenge and importune it from thee If thou do not interpose in my behalf I shall suddenly be overwhelmed by mine enemies and destroyed 8. Cause me to hear thy loving kindness in the morning for in thee do I trust cause me to know the way wherein I should walk for I lift up my soul unto thee Paraphrase 8. O be thou graciously pleased to shew forth thy pity and thy bounty timely and speedily to me who have no other refuge to resort to but that of thine overruling sovereign aid in this is my confidence for this I offer up the humblest devotions of my soul O be thou my guide to direct me to that course whatever it is which thou shalt chuse and wilt prosper to me 9. Deliver me O Lord from mine enemies I flee unto thee to hide me Paraphrase 9. Lord to thee do I betake my self as to mine onely refuge under the safeguard of thy protection I desire to secure my self O be thou graciously pleased to afford me that mercy and thereby to rescue me out of mine enemies hands 10. Teach me to doe thy will for thou art my God thy spirit is good lead me into the land of uprightness Paraphrase 10. Above all by thy paternal goodness I beseech thee be thou pleased so to conduct me in all my ways that I may doe nothing but what is perfectly good and acceptable in thy fight To which end Lord let thy gracious and sanctifying spirit the onely fountain and author of all goodness and holiness direct and assist me in every turn and motion of my life and bring me into a steady constant course of all strict and righteous living that antepast or first part of heaven on earth which thou wilt be sure to crown with a state of â—â—â—fect purity and impeccability
hereafter 11. Quicken me O Lord for thy names sake for thy righteousness sake bring my soul out of trouble 12. And of thy mercy cut off mine enemies and destroy all them that afflict my soul for I am thy servant Paraphrase 11 12. And thus O Lord I trust thou wilt answer my requests restoring to me that chearfull and comfortable state of which these my sad distractions have deprived me Two ingagements thou hast to this the honour of thy Name which is concerned in thy protecting thy servants and suppliants and thine own gracious and mercifull disposition which inclines thee to relieve and assist those that most stand in need of it And the same goodness of thine and mercy to me as to one who am resolved for ever to continue thy constant servant doth oblige thee to take my part against these my malicious adversaries and accordingly thy power will certainly interpose and magnifie it self in their utter excision and destruction Annotations on Psal CXLIII V. 1. And in thy righteousness The Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy righteousness without any Copula and neither the Chaldee nor LXXII think fit to supply it And this seems to be the truer rendring For taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness in the notion frequently exemplified of mercy or favour 't is an act of that in God viz. of divine mercy and grace to answer in faithfulness i. e. to perform his promise for the promise of God being free but yet conditional and so not due by any tenure or claim but that of his promise to be performed to any and not so also to any but him that performs the condition and our sins and frailties being such that we stand in need not onely of God's grace but also his mercy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his moderation of strict right v. 2. his grace to qualifie us for a due performance of that condition and his mercy to make us capable of being accepted in the number of those who have performed the condition it follows that it must be an act of God's meer mercy and goodness to perform to any man that which he hath promised to his faithfull servants and so it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in God's righteousness or mercy that he answers the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy i. e. God's truth or faithfulness And this is most fully exprest by reading in thy righteousness without any copula or form of conjoyning it to faithfulness V. 3. Long dead What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is not clear The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the dead of the age the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever The Chaldee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they that lie along see Psal 88.5 in or of that age What they mean by that style may perhaps be guest by other parts of their dialect The grave or sepulchre they usually style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of the age as we ordinarily style it our long home So Isa 14.18 where from the Hebrew we render all of them lie in glory every one in his house the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the house of his age and this from the description of death Eccl. 12.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the house of his age which the Chaldee there render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the house of his sepulchre To this belongs the phrase Tob. 3.6 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eternal place for the grave just answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of the age for which the Hebrew of Paulus Fagius's edition for Munster's leaves it out hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house appointed for every one living So Ezek. 26.20 I will bring thee down with them that descend unto the pit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the people of the age And the ground of the phrase is there exprest I will place thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the infernal land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the solitudes from the age i. e. in those infernal vast recesses whither from the beginning of the world all men have descended and there remained in condition of desolation though the number of them that are there be never so great In proportion to which dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will here be literally rendred as the dead of the age by the age meaning the place or state of the dead hades or scheol but according to sense as the dead in the grave the very same which Psal 88.5 is exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that lie in the grave V. 9. I flee unto thee to hide me So we paraphrastically render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have fled to thee as to a refuge The Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy word have I set up for my redeemer The Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hide and so in Piel as here it is Psal 32.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have not hid Psal 44.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath covered me and 69.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath covered my face Accordingly the Interâ—â—ear render it ad te abscondi me to thee have I hid me The learned Val. Schindler supposes an Ellipsis thus to be supplied tibi revelavi quod homines celavi I have revealed to thee what I have concealed from men so Kimchi to thee alone have I cried or made my petition in secret viz. not revealing his case to men as not hoping in them for help And if this notion for hiding must be reteined as 't is in all other places wherein 't is used in the Bible and so generally and constantly rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like then the rendring must be to or at thee I have hid my self as those things which we are afraid to lose we hide in a sure place and thus it is all one with depositing in God's hands So the Jewish Arab With thee have I sought to be hid or for an hiding place or refuge So Abu Walid To thee have I fled for refuge and with thee sought for an hiding place making it contrary to Isa 57.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Interlinear renders quia à me discooperuisti ascendisti and our English thou hast discovered thy self to another than me and art gone up But 't is not unusual with Hebrew words to enlarge their significations and so it is reasonable to believe though it cannot be demonstrated from any other place of the Bible that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide may in Piel signifie to fly unto as a refuge because such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refuges are either really or metaphorically hiding places And then the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have fled will be a literal rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Latin confugi V. 10. Land of uprightness
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be happy and we in our Margent shall prosper So Deut. 29.9 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we reade ye may prosper and so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be happy so Josh 1.7 the word is used in a place somewhat agreeable to this where to obedience this prosperity is promised see v. 8. And so Jer. 23.5 the King shall reign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be successfull or prosper as the Chaldee and we reade it And this sense would much better accord with the Noun in this place than the former of good understanding rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good success for then the promise of finding favour and good success both in the sight of God and man would signifie his obtaining all his desires or requests that he makes to either his being loved and kindly treated by all and that a very fit reward for the just and mercifull man and under these two words all manner of felicity And so it would be of great affinity with that of Christ Blessed are the mercifull for they shall indefinitely obtain mercy But after all this endeavour to clear the interpretation of these words as they lie in our Copies it is worth observing how the LXXII have rendred them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provide fair or good or honest things for the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the other Greek Interpreters Aquila Symmachus and Theodotion appear to have done who render it by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consider or mark From this reading of the LXXII there is little reason to doubt but the Apostle hath twice borrowed the phrase 2 Cor. 8.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 providing good things not onely before God but also before men exactly answerable to the LXXII here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So likewise Rom. 12.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 providing good things before all men in both places applying it to works of mercy as here it is in giving and forgiving This repeated use of the phrase by the Apostle in all probability taken from hence makes it reasonable to propose this as the truer reading not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the noun but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb in the imperative And thus indeed will it best agree with what goes before for that is visibly in the imperative mood though we render it in the future thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and find favour and then it regularly follows and provide good things before God and man by providing good things meaning our enterprising and acting such things as are esteemed good and commendable in the sight of God and man for this is but an explication of the finding favour and such beyond all others are works of justice and mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benefaction and truth of which the Heathen said that they were the two things common to men with God Thus also it coheres with the former verse in the vulgar Hebrew dialect that being all along set in the imperative scheme Let not c. bind them write them c. and so also with the immediate consequents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trust thou And having the addition of so great an authority as that of the Apostle's to patronize it I shall adventure to prefer this reading and sense before any other wherein also 't is clear that all the Greek Interpreters render it V. 6. Direct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectus or planus fuit signifies to make straight or plain the Arabick use it for explaining a difficulty in an Authour The word is frequently applied to paths or ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straight paths Prov. 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straight ways chap. 16.25 thence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plain or campania or field rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plain Josh 20. v. 8. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plain country Deut. 4.43 2 Chron. 26.10 Jer. 21.13 and 48.8 Hence the verb in Hiphil is sometimes rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make plain Isa 45.2 and here and chap. 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cut straight as chap. 11.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to straighten paths This the Apostle expresses by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.13 to make straight paths for the feet i. e. removing all scandals or impediments out of them that the lame or weak be not turned out of the way which being there applied to the schism and heresie of the Gnosticks which was the seducing of so many the making straight paths is teaching and setting up and securing the profession of the true Catholick Doctrine against the scandals or seductions the false doctrines and unchristian practices brought in by them and in like manner so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cut straight the word of truth 2 Tim. 2.15 teaching and defending clearing and plaining to others the word of truth the path that every man is to walk in in opposition to the heresies and scandals and seductions of false teachers And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2.14 is to go in the path of plain Catholick doctrine which they opposed which there taught circumcision In consequence to all this the phrase here of God's making plain his paths must signifie God's removing all impediments out of his way all unevennesses ruggednesses out of his course affording him all things that be required to an easie and happy passage through the uncertainties or difficulties or encumbrances of this world conducting him safely and easily to his journeys end And the promise of that is here very fitly affixt to trusting on God and adhering to him acknowledging him in all our ways taking him for our safe conduct and steering all our actions by that compass which his word and providence directs us to V. 8. Marrow The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potavit irrigavit signifies watering making to drink moistening suppling It belongs primarily to watering of grounds and thence to cattel and to men and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drink Psal 101.10 The LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 care the word that signifies the whole provision of dyet and all that is usefull for any man and this in the greatest plenty They render it Hos 2.5 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things that are fit for one and in that place it is observable that after the mention of bread and water and wool and flax and oyle all the necessaries of daily use for food and rayment c. is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not my marrow as we render it here nor my drink as there for that was mentioned before but as a general word comprehending at least all that was not before named the Chaldee reade all my food the Syriack whatsoever was necessary
is engaged in such a pile of flames If there be any Charity left in this frozen World any Beam under this cold uninhabitable Zone it will certainly work some meltings on the most obdurate heart it will dissolve and pour out our bowels into a seasonable advice or admonition that excellent Recipe saith Themist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That supplies the place and does the work of the burnings and scarifyings a cry to stop him in his precipitous course a tear at least to solemnize if not to prevent so sad a fate And it were well if all our bowels were thus imployed all our kindness and most passionate love thus converted and laid out on our poor lapsed sinner-brethrens souls to seize upon those fugitives as Christ is said to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. xi 16 to catch hold and bring them back ere it be yet too late rescue them out of the hands of their dearest espoused sins and not suffer the most flattering kind of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gal. de Athl. the Devil in the Angelical disguise the sin that undertakes to be the prime Saint the zeal for the Lord of Hosts any the most venerable impiety to lay hold on them Could I but see such a new fashioned Charity received and entertained in the World every man to become his brothers keeper and every man so tame as to love and interpret aright entertain and embrace this keeper this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Guardian Angel as an Angel indeed as the only valuable friend he hath under Heaven I should think this a lucky omen of the worlds returning to its wits to some degree of piety again And till then there is a very fit place and season for the exercise of the other part of the passion here that of Indignation the last minute of my last particular as the how long is an expression of Indignation Indignation not at the men for however Aristotles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man ought to have indignation at some persons may seem to justifie it Our Saviour calls not for any such stern passion or indeed any but love and bowels of pity and charity toward the person of any the most enormous sinner and St. Paul only for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the restoring setting him in joynt again that is thus overtaken in any fault but Indignation I say at the sin at the simplicity and the folly that refuse reproachful Creature that hath the fate to be beloved so passionately and so long And to this will Aristotles â—eason of indignation belong the seeing favors and kindness so unworthily disâ—eâ—ced the uâ—tarts saith he and new men advanced and gotten into the greatest dignities knowledge to be proâ—estly hated and under that title all the prime i. e. Practical Wisdom and Piety and simplicity i. e. folly and madness and sin to have our whole souls laid out upon it O let this shrill Sarcasm of Wisdoms the How long ye simple ones be for ever a sounding in our ears Let this indignation at our stupid ways of sin transplant it self to that soyl where it is likely to thrive and fructifie best I mean to that of our own instead of other mens breasts where it will appear gloriously in St. Pauls inventory a prime part of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the durable unretracted repentance an effect of that godly sorrow that worketh to Salvation And if it be sincere O what indignation it produceth in us What displeasure and rage at our folly to think how senselesly we have moulted and crumbled away our souls what unthrifty bargains we have made what sots and fools we shall appear to Hell when it shall be known to the wretched tormented Creatures what ambitions we had to be but as miserable as they upon what Gotham errands what Wild-goose chases we are come posting and wearied thither O that a little of this consideration and this passion betimes might ease us of that endless wo and indignation those tears and gnashing of teeth quit us of that sad arrear of horrors that otherwise waits behind for us Lord do thou give us that view of our ways the errors the follies the furies of our extravagant Atheistical lives that may by the 〈◊〉 reproach and shame recover and return us to thee Make our faces ashamed O Lord that we may seek thy Law Give us that pity and that indignation to our poor perishing souls that may at length â—wake and fright us out of our Lethargies and bring us so many confounded humbled contrite â—tentiaries to that beautiful gate of thy temple of mercies where we may retract our follies implore thy pardon deprecate thy wrath and for thy deliverance from so deep an Hell from so infamous a vile condition from so numerous a tale of deaths never leave praising thee and saying Holy holy holy Lord God of Hosts Heaven and Earth are full of thy glory Glory be to thee O God most high To whom with the Son and the Holy Ghost be ascribed c. SERMON IV. MATT. I. 23 Emmanuel which is by interpretation God with us THE different measure and meanâ— of dispensing Divine Knowledg to several ages of the World may sufficiently appear by the Gospels of the New and Prophecies of the Old Testament the sunshine and the clearness of the one and the twilight and dimness of the other but in no point this more importantly concerns us than the Incarnation of Christ This hath been the Study and Theme the Speculation and Sermon of all holy Men and Writers since Adam's Fall yet never plainly disclosed till John Baptist in the third of Matth. and the third Verse and the Angel in the next Verses before my Text undertook the Task and then indeed was it fully performed then were the Writings or rather the Riddles of the obscure stammering whispering Prophets turned into the voice of One crying in the Wilderness Prepare ye the ways of the Lord c. Isa xl 3 Then did the cry yea shouting of the Baptist at once both interpret and perform what it prophesied At the sound of it Every valley was exalted and every hill was brought low the crooked was made straight and the rough places plain v. 4. That is the Hill and Groves of the Prophets were levell'd into the open champain of the Gospel those impediments which hindred God's approach unto mens rebel hearts were carefully removed the abject mind was lifted up the exalted was deprest the intractable and rough was render'd plain and even in the same manner as a way was made unto the Roman Army marching against Jerusalem This I thought profitable to be premised to you both that you might understand the affinity of Prophecies and Gospel as differing not in substance but only in clearness of revelation as the glorious face of the Sun from it self being overcast and mask'd with a cloud and also for the clearing of my Text For this entire passage
your selves to a pretty large task and it were a notable Christmas employment I should bless God for any one that would be so piously valiant as to undertake it you must read over the whole Book of Scripture and Nature to this purpose For when you find in the Psalmist the news of Christs coming Then said I loe I come you find your directions how to tract him In the volume of thy book it is written of me c. i. e. either in the whole book or in every folding every leaf of this Book Thou shalt not find a Story a Riddle a Prophecy a Ceremony a down-right legal Constitution but hath some manner of aspect on this glass some way drives at this mystery God manifest in flesh For example perhaps you have not noted whereever you read Seth's Genealogies more insisted on than Cain's Sem's than his elder brother Ham's Abraham's than the whole World besides Jacob's than Esau's Judah's than the whole twelve Patriarchs and the like passages which directly drive down the line of Christ and make that the whole business of the Scripture Whensoever I say you read any of these then are you to note that Shiloh was to come that he which was sent was on his journey that from the Creation till the fulness of time the Scriptur◠was in travel with him and by his leaping ever now and then and as it were springing in the Womb gave manifest tokens that it had conceived and would at last bring forth the Messias So that the whole Old Testament is a Mystical Virgin Mary a kind of Mother of Christ which by the Holy Ghost conceived him in Genesis Chap. iii. 15 And throughout Moses and the Prophets carried him in the Womb and was very big of him And at last in Malachi Chap. iii. 4 was in a manner delivered of him For there you shall find mention of John Baptist who was as it were the Midwife of the Old Testament to open its Womb and bring the Messias into the World Howsoever at the least it is plain that the Old Testament brought him to his birth though it had not strength to bring forth and the Prophets as Moses from Mount Nebo came to a view of this Land of Canaan For the very first words of the New Testament being as it were to fill up what only was wanting in the Old are the Book and History of his generations and birth Matth. i. You would yet be better able to prize the excellency of this Work and reach the pitch of this days rejoycing if you would learn how the very Heathen fluttered about this light what shift they made to get some inkling of this Incarnation before-hand how the Sibyls Heathen Women and Virgil and other Heathen Poets in their writings before Christ's time let fall many passages which plainly referred and belonged to this Incarnation of God It is fine sport to see in our Authors how the Devil with his famous Oracles and Prophets foreseeing by his skill in the Scripture that Christ was near his birth did droop upon it and hang the wing did sensibly decay in his courage began to breath thick and speak imperfectly and sometimes as men in the extremity of a Fever distractedly wildly without any coherence and scarce sense and how at last about the birth of Christ he plainly gave up the ghost and left his Oracular Prophets as speechless as the Caves they dwelt in their last voice being that their great god Pan i. e. the Devil was dead and so both his Kingdom and their Prophecies at an end as if Christ's coming had chased Lucifer out of the World and the powers of Hell were buried that minute when a Saviour was born And now by way of Vse can ye see the Devil put out of heart and ye not put forward to get the Field can you delay to make use of such an advantage as this can ye be so cruel to your selves as to shew any mercy on that now disarmed enemy will ye see God send his Son down into the Field to enter the Lists and lead up a Forlorn Troop against the Prince of this World and ye not follow at his Allarm will ye not accept of a conquest which Christ so lovingly offers you It is a most terrible exprobration in Hosea Chap. xi 3 look on it where God objects to Ephraim her not taking notice of his mercies her not seconding and making use of his loving deliverances which plainly adumbrates this deliverance by Christ's death as may appear by the first Verse of the Chapter compared with the second of Matth. 15. Well saith God I taught Ephraim to go taking them by their arms but they knew not that I healed them I drew them with the cords of a man an admirable phrase with all those means that use to oblige one man to another with bands of love c. i. e. I used all means for the sustaining and strengthning of my people I put them in a course to be able to go and fight and overcome all the powers of darkness and put off the Devils yoke I sent my Son amongst them for this purpose Verse 1. And all this I did by way of love as one friend is wont to do for another and yet they would not take notice of either the benefit or the donor nor think themselves beholding to me for this mercy And this is our case beloved If we do not second these and the like mercies of God bestowed on us if we do not improve them to our Souls health if we do not fasten on this Christ incarnate if we do not follow him with an expression of gratitude and reverence and stick close to him as both our Friend and Captain finally if we do not endeavour and pray that this his Incarnation may be seconded with annother that as once he was born in our flesh to justifie us so he may be also born spiritually in our Souls to sanctifie us for there is a spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Mystical Incarnation of Christ in every regenerate man where the Soul of Man is the Womb wherein Christ is conceived by the Holy Ghost The proof of which Doctrine shall entertain the remainder of this hour for this is the Emmanuel that most nearly concerns us God with us i. e. with our Spirits or Christ begotten and brought forth in our hearts Of which briefly And that Christ is thus born in a regenerate mans soul if it were denied might directly appear by these two places of Scripture Gal. ii 20 I live yet not I but Christ liveth in me Again Ephes iii. 17 That Christ may dwell in your hearts by faith c. Now that you may understand this Spiritual Incarnatien of Christ the better we will compare it with his Real Incarnation in the Womb of the Virgin that so we may keep close to the business of the day and at once observe both his birth to
20 I live yet not I but Christ liveth in me and the life which I live in the flesh I live by the Faith of the Son of God who loved me and gave himself for me And do thou O Holy Jesus which hast loved us and given thy self for us love us still and give thy self to us Thou which hast been born in the World to save sinners vouchsafe again to be again Incarnate in our Souls to regenerate and sanctifie sinners Thou which art the Theme of our present rejoycing become our Author of perpetual spiritual rejoycing that our Souls may conceive and bring forth and thou maist conceive and regenerate our Souls that we may dwell in Christ and Christ in us And from the Meditation of thy Mortal flesh here we may be partakers with thee of thine Immortal glory hereafter Thus have we briefly passed through these words and in them first shewed you the real agreement betwixt Matthew and Isaiah in the point of Christ's Name and from thence noted that Jesus and Emmanuel is in effect all one and that Christ's Incarnation brought Salvation into the World Which being proved through Christ's several Incarnations were applied to our direction 1. To humble our selves 2. To express our thankfulness 3. To observe our priviledges 4. To make our selves capable and worthy receivers of this mercy Then we came to the Incarnation it self where we shewed you the excellency of this Mystery by the effects which the expectation and foresight of it wrought in the Fathers the Prophets the Heathens the Devils and then by way of Vse what an horrible sin it was not to apply and imploy this mercy to our Souls Lastly We came to another birth of Christ besides that in the flesh his Spiritual Incarnation in Man's Soul which we compared with the former exactly in eight chief Circumstances and so left all to God's Spirit and your Meditations to work on Now the God c. SERMON V. LUKE IX 55 You know not what spirit you are of OF all Errors or Ignorances there are none so worthy our pains to cure or caution to prevent as those that have influence on practice The prime ingredient in the making up a wise man saith Aristotle in his Metaphysicks is to be well advised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what doubts must first be made what ignorances earliest provided for and there is not a more remarkable spring and principle of all the Scripture folly that is wickedness among men than the beginning our Christian course unluckily with some one or more false infusions which not only are very hardly ever corrected afterward like the errors of the first concoction that are never rectified in the second but moreover have an inauspicious poysonous propriety in them turn all into nourishment of the prevailing humour and then as the injury of filching some of that corn that was delivered out for seed hath a peculiar mark of aggravation upon it is not to be measured in the garner but in the field not by the quantity of what was stoln but of what it would probably have proved in the Harvest so the damage that is consequent to this infelicity is never fully aggravaâ—ed but by putting into the Bill against it all the Sins of the whole life yea and all the damnation that attends it Of this kind I must profess to believe the ignorance of Gospel Spirit to be chief an ignorance that cannot choose but have an influence on every publick action of the life So that as Padre Pâ—â—lâ— was designed an handsome office in the Senate of Venice to sit by and observe and take care nequid contra pietatâ—m so it were to be wished that every man on whom the Name of Christ is called had some assistant Angel some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be it conscience be it the remembrance of what I now say unto him to interpose in all especially the visible undertakings of the life nequid contra spiritum Evangobi that nothing be ventured on but what is agreeable to the spirit of the Gospel Even Disciples themselves may it seems run into great inconveniences for want of it James and John did so in the Text ignoâ—â— de 〈◊〉 frâ— from Heaven on all that did not treat them so well as they expected but Christ turned and reproved them saying You know not what spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what kind of spirit you are of and that with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you Disciples you Christians You know not what spirit you are of In the words it will be very natural to observe these three Particulars 1. That there is a peculiar Spirit that Christians are of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. That some prime Christians do not know the kind of spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even so James and John You know not c. 3. That this ignorance is apt to betray Christians to unsafe unjustifiable designs and actions You that would have fire from Heaven do it upon this one ignorance You know not c. I begin first with the first of these That there is a Peculiar Spirit that Christians are of a spirit of the Gospel and that must be considered here not in an unlimited latitude but one as it is opposite to the Spirit of Elias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wilt thou do as he did It will then be necessary to shew you the peculiarity of the Gospel Spirit by its opposition to that of Elias which is manifold for instance first Elias was the great assertor of Law upon which ground Moses and he appear with our Saviour at his transfiguration So that two things will be observable which make a difference betwixt the Legal and the Gospel Spirit 1. That some Precepts of Christ now clearly and with weight upon them delivered by Christ were if in substance delivered at all yet sure not so clearly and at length and intelligibly proposed under the Law You have examples in the fifth of Matthew in the opposition betwixt the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what was said by Moses to the Ancients and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs sayings to his Disciples which if they be interpreted of Moses Law as many of the particulars are evidently taken out of the Decalogue Thou shalt not kill commit adultery perjury Christs are then clearly superadditions unto Moses or if they refer to the Pharisees glosses as some others of them possibly may do then do those glosses of those Pharisees who were none of the loosest nor ignorantest persons among them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their lives the strictest and they sit in Moses Chair and whatever they teach that do for their learning most considerable argue the Mosaick Precepts not to be so clear and incapable of being misinterpreted and so still Christ's were additions if not of the substance yet of light and lustre and consequently improvements
from off the earth what means have we left us but our prayers to prepare or mature this reconciliation Shall we then take heart also and bring in our action of trespass Shall we sit and pen our railing accusation in the form that Christ uses against the Pharisees Mat. xxiii 13 Wo unto you Scribes and Pharisees Hypocrites for you shut up the Kingdom of Heaven against men for you neither go in your selves neither suffer ye them that are entring to go in This we might do upon better grounds were we so revengefully disposed but we fear to incur our Saviour's censure Luke ix 55 And he turn'd and rebuk't them saying Ye know not what manner of spirits ye are of We should much mistake our Christian spirit if we should not in return to their curses intercede with God in prayer for them First that he will bestow on them the grace of meekness or charity then sincerity and uprightness without wilful blindness and partiality and lastly to intercede for the salvation of all our souls together And this is the only way St. Paul hath left us Rom. xii 20 by returning them good to melt them hoping and praying in the words of Solomon that by long forbearing this great Prince of the West will be perswaded and that our soft tongues may in time break the bone But whilst we preach charity to them shall we not betray partiality in our selves by passing over that uncharitable fire that is breaking out in our own Chimnies 'T were to be wished that this Christian grace which is liberal enough of it self would be entertain'd as gratefully as it is preach't we should not then have so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of fire amongst us as we have who being inflam'd some with faction others with ignorant prejudice others with doting on their own abilities fall out into all manner of intemperate censures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of the sword all sharp contumelious invectives against all persons or doctrines or lives that are not ordered or revised by them For what Photius out of Josephus observes among others to have been one main cause or prognostick of the destruction of Jerusalem the civil wars betwixt the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Zelots and the Cut-throats pray God we find not the same success amongst us Whilst the Zelots saith he fell on the Sicarii the whole body of the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was bitterly and unmercifully butcher'd betwixt them and under one of those two names all the People were brought to suffer their part in the massacre I desire not to chill or damp you with unnecessary fears or to suspect that our sins shall be so unlimited as utterly to out-vie and over-reach God's mercies But beloved this ill bloud that is generally nourish't amongst us if it be not a Prognostick of our fate is yet an ill Symptome of our disease These convulsions and distortions of one member of the body from another as far as it can possibly be distended this burning heat and from thence raving and disquietness of the soul are certainly no very comfortable Symptomes When the Church and Kingdom must be dichotomiz'd precisely divided into two extreme parts and all moderate persons by each extreme tossed to the other with furious prejudice must brand all for Hereticks or carnal persons that will not undergo their razor And then the contrary extreme censure and scoff at their preciseness that will not bear them company to every kind of riot These beloved are shrewd feaverish distempers pray God they break not forth into a flame When the boat that goes calmly with the stream in the midst of two impetuous rowers shall be assaulted by each of them for opposing or affronting each when the moderate Christian shall be branded on the one hand for preciseness on the other for intemperance on the one side for a Puritan on the other for a Papist or a Remonstrant when he that keeps himself from either extreme shall yet be intituled to both what shall we say is become of that ancient Primitive charity and moderation The use beloved that I desire to make of all this shall not be to declaim at either but only by this compass to find out the true point that we must sail by By this saith Aristotle you shall know the golden mediocrity that it is complained on both sides as if it were both extremes that may you define to be exact liberality which the covetous man censures for prodigality and the prodigal for covetousness And this shall be the summ not only of my advice to you but prayers for you that in the Apostles phrase your moderation may be known unto all men by this livery and cognizance that you are indited by both extreams And if there be any such Satanical art crept in amongst us of authorizing errors or sins on one side by pretending zeal and earnestness against their contraries as Photius observes that it was a trick of propagating heresies by writing books intitled to the confutation of some other heresie the Lord grant that this evil spirit may be either laid or cast out either fairly led or violently hurried out of our coasts I have done with the Pharisees censoriousness I come now in the last place to the ground or rather occasion of it his seeing the Publican comparing himself with notorious sinners I thank thee that c. That verse 1 Cor. xv 33 which St. Paul cites out of Menanders Thais that wicked communication corrupts good manners is grounded on this moral essay that nothing raiseth up so much to good and great designs as emulation that he that casts himself upon such low company that he hath nothing to imitate or aspire to in them is easily perswaded to give over any farther pursuit of virtue as believing that he hath enough already because none of his acquaintance hath any more thus have many good wits been cast away by falling unluckily into bad times which could yield them no hints for invention no examples of poetry nor encouragement for any thing that was extraordinary And this is the Pharisees fate in my Text that looking upon himself either in the deceivable glass of the sinful world or in comparison with notorious sinners extortioners adulterers Publicans sets himself off by these foils finds nothing wanting in himself so is solaced with a good comfortable opinion of his present estate and a slothful negligence of improving it And this beloved is the ordinary lenitive which the Devil administers to the sharp unquiet diseases of the conscience if at any time they begin to rage the only conserve that he folds his bitterest receipts in that they may go down undiscern'd that we are not worse than other men that we shall be sure to have companions to Hell nay that we need not neither at all fear that danger for if Heaven gates be so strait as not to
us and conceive Christ and bring forth true and saying Fâ—ith in us let all the rest of our studies be ordered in a new course let us change both our method and our Tutor and having hitherto learnt God from our selves let us be better advised and learn our selves from God Let us all study all learning from the Spring or Fountain and make him our instructer who is the only Author worth our understanding and admit of no Interpreter on him but himself The knowledge of God shall be our Vision in Heaven O let it be our speculation on Earth Let it fill every conceit or phansie that we at any time adventure on It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last work in which all the promises all our possible designs are accomplished O let us in part anticipate that final revelation of him lest so sudden and so full a brightness of glory be too excellent for the Eyes of a Saint and labour to comprehend here where the whole comfort of our life is what we shall then possess And if all the stretches and cracking and torturing of our Souls will prevail the dissolving of all our spirits nay the sighing out of our last breath will do any thing let us join all this even that God hath given us in this real service to our selves and expire whilst we are about it in praying and beseeching and importuning and offering violence to that blessed spirit that he will fully enlighten and enflame us here with zeal as well as knowledge that he will fill us with his grace here and accomplish us with his glory hereafter Now to him that hath elected us hath created us and redeemed us c. SERMON XI MATTH X. 15 It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment than for that City THE whole new Covenant consists of these two words Christ and Faith Christ bestowed on Gods part Faith required on ours Christ the matter Faith the condition of the Covenant Now to bring or present this Faith before you as an object for your understandings to gaze at or to go farther to dissect and with the diligence of Anatomy instruct in every limb or joynt or excellency of it were but to recal you to your Catechism and to take pains to inform you in that which you are presum'd to know The greater danger of us is that we are behind in our practice that we know what Faith is but do not labour for it and therefore the seasonablest work will be on our affections to produce if it were possible this pretious vertue in our souls and to sink and press down that floating knowledge which is in most of our brains into a solid weighty effectual Faith that it may begin to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a work of faith which was formerly but a phansie dream and apparition To this purpose to work on your wills no Rhetorick so likely as that which is most sharp and terrible no such Physick for dead affections as Corrosives the consideration of the dismal hideous desperate estate of infidels here in my Text and that both in respect of the guilt of the sin and degree of the punishment proportioned to it and that above all other sinners in the World It shall be more c. Where you may briefly observe 1. the sin of infidelity set down by its subject that City which would not receive Christ being preach't unto it v. 14. 2. the greatness of this sin exprest by the punishment attending it and that either positively it shall go very sore with it and therefore it is to be esteemed a very great sin implyed in the whole Text or else comparatively being weighed with Sodom and Gomorrha in judgment it shall be more tolerable for them than it and therefore 't is not only a great sin but the greatest the most damning sin in the world And of these in order plainly and to your hearts rather than your brains presuming that you are now come with solemn serious thoughts to be edified not instructed much less pleased or humor'd And first of the first The sin of infidelity noted in the last words that City To pass by those which we cannot choose but meet with 1. a multitude of ignorant Infidels Pagans and Heathens 2. of knowing but not acknowledging Infidels as Turks and Jews We shall meet with another order of as great a latitude which will more nearly concern us a world of believing Infidels which know and acknowledge Christ the Gospel and the promises are as fairly mounted in the understanding part as you would wish but yet refuse and deny him in their hearts apply not a Command to themselves submit not to him nor desire to make themselves capable of those mercies which they see offered by Christ in the World and these are distinctly set down in the verse next before my Text Whosoever shall not receive you i. e. entertain the acceptable truth of Christ and the Gospel preached by you as 't is interpreted by the 40. verse He that receiveth you receiveth me i. e. believes on me as the word is most plainly used Mat. xi 14 If you will receive it i. e. if you will believe it this is Elias which was for to come And John i. 12 To as many as received him even to them that believe in his name For you are to know that Faith truly justifying is nothing in the World but the receiving of Christ Christ and his sufferings and full satisfaction was once on the Cross tender'd and is ever since by the Gospel and its Ministers offered to the world and nothing required of us but an hand and an heart to apprehend and receive and to as many as received him he gives power to become the sons of God John i. 12 So that Faith and Infidelity are not acts properly determined to the understanding but indeed to the whole Soul and most distinctly to the Will whole part it is to receive or repel to entertain or resist Christ and his promises the Author and Finisher of our salvation Now this receiving of Christ is the taking or accepting of the righteousness of Christ and so making it our own as Rom. i. 17 being rightly weighed will enforce Read and mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it or by it the Gospel mentioned in the former verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousness of God by Faith as Rom. iii. 22 i. e. the not legal but Evangelical righteousness which only God accepts directly set down Phil. iii. 9 That righteousness which is through Faith of Christ the righteousness which is of God by Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is revealed to Faith is declared that we might believe that finding no life or righteousness in our selves we may go out of our selves and lay hold on that which is offered us by Christ and this you will find to be the clearest meaning
with their embraces but never take the condition of repentance and obedience this is not for their turn they abstract the cheap and profitable attributes of Christ his Priestly office of satisfaction and propitiation but never consider him as a King and so in a word lay hold of the estate before they have married the husband which they have yet no more right to than a meer stranger for the communicating the riches of a husband being but a consequence of marriage is therefore not yet made over till the marriage which is the taking of the husbands person be consummate And this I say is a second degree of infidelity somewhat more secret and less discernable when by an errour of the person by taking Christ the Saviour for Christ the Lord or his promises abstracted from his person we believe we shall be saved by him but deny to be ruled desire to enjoy all the priviledges but substract all the obedience of a Subject In the third place they which have accepted and received the true person of Christ as a Master as well as a Jesus they which have taken him on a resolved vow of performing this condition of homage and obedience are not in event as good as their engagements when they think the match is fast and past danger of recalling when they seem to have gotten a firm title to the promises and are in a manner entred upon the goods and estate of their Husband they do begin to break Covenant and either wholly substract or else divide their love they married him for his wealth and now they have that they are soon weary of his person they came with the Soul of an Harlot looking only what they should get by him and now they have many other old acquaintances they must needs keep League with their self denial their humility their vows of obedience were but arts and stratagems that want and necessity put them upon and now they have got their ends all those are soon out-dated they have Faith and so are justified and sure of their estate and so now they may sin securely there is no condemnation to them they are in Christ and all the sins nay all the Devils in the World shall never separate them And this is a sanctified religious piece of infidelity in men which think they have made sure of the main and so never think of the Consectaries they have Faith and so 't is no matter for good works the Lease is sealed the Wedding solemniz'd and then never dream or care for Covenants And these mens fate is like to be the same spiritually which we read of Samson's bodily strength he vowed the Vow of a Nazarite and as long as he kept unshaven no opposition could prevail against him but as soon as he broke his Vow when he had let his Mistress cut his Locks his strength departed from him All the promises and priviledges of our being in Christ are upon condition of our obedience and our Vow being broken the Devil and the Philistins within us will soon deprive us of our eyes and life Whatsoever livelihood we presume we have in Christ we are deceived we are still dead in trespasses and sins Thus do you see the three degrees of infidelity frequent amongst Christians 1. a not taking him at all 2. a mistaking of his person 3. a breaking off the Covenants now that you may abhor and fly from and get out of each of them by a lively Faith my next particular shall warn you the greatness of this sin and that first positively in its self it shall be very tolerable for that City Faith may be conceived in a threefold relation either to men the subjects of it and those Sinners or 2. to Christ and his sufferings the objects of it with all the effects remission of sins and Salvation attending it or 3. to God the Father the Author and Commander of it as the only condition annext to all his promises And consequently infidelity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be aggravated by these three depths or degrees each adding to its exceeding sinfulness As Faith respects its subject and that a sinful miserable one engaged and fixt in an unremediable necessity of sinning and suffering for ever so is it the only means upon Earth nay in the very counsel of God able to do us any help all the arts and spiritual Engins even in Heaven besides this are unprofitable Nay the second Covenant now being seal'd and God for ever having establisht the rule and method of it I say things thus standing God himself cannot be presum'd to have mercy upon any one but who is thus qualified it being the only foundation on which our Heaven is built the only ground we have to hope for any thing as is manifest by that place Heb. xi 1 being rightly weighed Now Faith is the substance of things hoped for where the Greek phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the ground or foundation of every of those things which can be the object of a Christians hope So that where no ground-work no building if no Faith no hope no possibility of Heaven If the Devil could have but stoln this Jewel out of the World he had shut up Heaven Gates eternally and had left it as empty of Saints as it is full of glory not capable of any flesh but what Christ's Hypostatical union brought thither And this is no more than I conceive the learned mean by necessitas medâ—i that Faith is necessary as a means i. e. there is no means besides of power either absolutely or ex hypothesi of it self or on supposition of Gods Covenant to bring us to Heaven Nothing is of force besides in reason to prepare or morally accommodate and God hath not promised to accept in mercy of any thing else For whereas the promises are sometimes made to repentance sometimes to obedience as whosoever repenteth shall be saved and the like you are to know that it is on this ground of the necessary union of these graces that where one of them is truly and sincerely there the rest are always in some degree there being no example of penitence or obedience in any subject which had not faith also For he that comes to God must believe that he is c. Heb. xi 6 And he that heartily believes he is and is a rewarder of them that seek him will not fail to search pursue and follow after him So that though the promises are made promiscuously to any one which hath either of these graces yet 't is upon supposal of the rest if it be made of Faith 't is in confidence that faith works by love Gal. v. 6 and as S. James enforces it is made perfect by works James ii 22 So that in the first place infidelity is sufficiently aggravated in respect of the subject it being a Catholick destroyer an intervenient that despoils him of all means all hope all possibility of Salvation
Orpheus the inventer of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 professing and worshipping 365. Gods all his life time at his death left in his will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that however he had perswaded them all the while there was indeed but one God And lastly how these two affections in them admiration and gratitude admiration of men of extraordinary worth and gratitude for more than ordinary benefactions done either to particular men or Nations were the chief promoters of idolatry making the Heathens worship them as Gods whom they were acquainted with and knew to be but men as might be proved variously and at large If I could insist upon any or each of these it would be most evident what I hope now at last is proved enough that the ignorance of those times was not simple blind ignorance but malign perverse sacrilegious affected stubborn wilful I had almost said knowing ignorance in them which being the thing we first promised to demonstrate we must next make up the Proposition which is yet imperfect to wit that ignorance in these Heathen in Gods justice might have provoked him to have pretermitted the whole world of succeeding Gentiles which I must dispatch only in a word because I would fain descend to Application which I intended to be the main but the improvident expence of my time hath now left only to be the close of my discourse The ignorance of those times being of this composition both in respect of the superstition of their worship which was perverse as hath been proved and the prophaneness of their lives being abominable even to nature as might farther be shewed is now no longer to be called ignorance but prophaneness and a prophaneness so Epidemical over all the Gentiles so inbred and naturalized among them that it was even become their property radicated in their mythical times and by continual succession derived down to them by their generations So that if either a natural man with the eye of reason or a spiritual man by observation of Gods other acts of justice should look upon the Gentiles in that state which they were in at Christs coming all of them damnable superstitious or rather idolatrous in their worship all of them damnable prophane in their lives and which was worse all of them peremptorily resolved and by a law of homage to the customs of their fathers necessarily ingaged to continue in the road of damnation he would certainly give the whole succession of them over as desperate people infinitely beyond hopes or probability of salvation And this may appear by St. Peter in the 10. of the Acts where this very thing that the Gentiles should be called was so incredible a mystery that he was fain to be cast into a trance and to receive a vision to interpret it to his belief and a first or a second command could not perswade him to arise kill and eat verse 16. that is to preach to Gentiles he was still objecting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prophaneness and uncleanness of them And at last when by the assurance of the spirit v. 15. and the Heathen Cornelius his discourse with him he was plainly convinced what otherwise he never dreamt possible that God had a design of mercy on the Gentiles he breaks out into a phrase both of acknowledgment and admiration Of a truth I perceive c. verse 34. and that you may not judge it was one single Doctors opinion 't is added verse 45. And they of the Circumcision which believed were astonished because that on the Gentiles also was poured out the gift of the Holy Ghost Nay in the 3 to the Ephesians verse 10. it is plain that the calling of the Gentiles was so strange a thing that the Angels themselves knew not of it till it was effected For this was the mystery which from the beginning of the world had been hid in God verse 9. which was now made known by the Church to principalities and powers verse 10. The brief plain meaning of which hard place is that by St. Pauls preaching to the Gentiles by this new work done in the Church to wit the calling of the Gentiles the Angels came to understand somewhat which was before too obscure for them till it was explained by the event and in it the manifold wisdom of God And this Proposition I might prove to you by many Topicks 1. By symptoms that their estate was desperate and their disease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very very mortal as that God when he would mend a people he punisheth them with afflictions when he intends to stop a current of impetuous sinners he lays the ax to the root in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or total subversion of them but when his punishments are spiritual as they were here when he strikes neither with the rod nor with the sword but makes one sin the punishment of another as unnatural lust of idolatry and the like when he leaves a nation to it self and the very judgement laid upon them makes them only less capable of mercy then is it much to be feared that God hath little mercy intended for that people their desertion being a forerunner of judgment without mercy 2. I might prove it ab exemplo and that exactly with a nec datur dissimile in Scripture that the nine Monarchies which the learned observe in Scripture were each of them destroyed for idolatry in which sin the Heathen now received to mercy surpass all the precedent world and for all their many destructions still uniformly continued in their provocation These and the like arguments I purposely omit as concerning St. Peters vision mentioned before out of the 10 of the Acts sufficiently to clear the point and therefore judging any farther enlargement of proofs superfluous I hasten with full speed to Application And first from the consideration of our estate who being the off-spring of those Gentiles might in the justice of God have been left to Heathenism and in all probability till St. Peters vision discovered the contrary were likely to have been pretermitted eternally to make this both the motive and business of our humiliation for there is such a Christian duty required of us for which we ought to set apart some tithe or other portion of time in which we are to call our selves to an account for all the general guilts for all those more Catholick engagements that either our stock our nation the sins of our progenitors back to the beginning of the world nay the common corruption of our nature hath plunged us in To pass by that ranker guilt of actual sins for which I trust every man here hath daily some solemn Assizes to arraign himself my text will afford us yet some farther indictments if 1700 years ago our father were then an Amorite and mother an Hittite if we being then in their loyns were inclosed in the compass of their idolatry and as all in Adam so besides
Photius as a sure token that Jerusalem should be destroyed because punishment came upon it in a chain every link drew on another no intermission or discontinuance of judgments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A single judgment that brings no train after it is cheaply entertained and is therefore called not a calamity but a visitation but when one plague shall invade shall supplant another when the pestilence shall fright out the famine and the sword pursue the pestilence that neither may slay all but each join in the glory of the spoil then must the beholder acknowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God is resolved to make them the Scene of his rage not only of his wrath Thus also in the spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the estate of the Soul some sins may be suffered to invade us and stick as did the Amorites to goad our sides not destroy but humble us But when sins shall come like gaol-birds linked and chained together when our corruptions and insolent tyrannical passions shall make us contemn the light and law of reason and nature when that contempt shall bring forth Idolatry and the like either worship of Idol-gods or vain conceits or imaginary delights every lust of our baser Soul then can it not be expected that God will have so little to do as to take any more care of us that he will have so much mercy as even to punish us any longer The next voice that we can expect is that horrible mercy of his Why should you be smitten any more Any restraint either of chastisement or instruction would be scarce seen upon us and therefore 't is but lost labour to beat the air or to lay stripes upon the Sea with Xerxes The height of Gods wrath in this World is but our just reward and that is desertion or dereliction and giving us over and giving us up which will suddenly bring us to that which our corrupt nature posts after all vile affections The issue of all is this that those that contemn Gods ordinary restraints God ordinarily leaves to themselves and suffers them to run into most horrible sins 'T is justice that they which delight in errour should be let alone in their course that they may see and acknowledge the errour of their delight that they which have contemned Gods Voice and natures within them should be forsaken and left without either ungodly unnatural that they which lull'd their reasonable Soul into a Lethargy for fear it should awake them or disturb their delights should not have life enough without it ever to awake or rouse themselves or it that they which have maliciously and contemptuously put out the Sun should for ever suffer a continued night 'T is Hippocr his observation that the Africans are very libidinous they are neither hardy nor valiant nor laborious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lust hath so effeminated them that they are fit for nothing but for softness and therefore saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there be among them beasts of all sorts of strange shapes the heat and violence of the same lust makes the very Beasts unnatural the confusion of species is ordinary among them and so almost every birth a Monster nature is almost lost amongst them and many Beasts may be found in Africk which never had any of their kind in the Ark Africa semper aliquod apportat novi whosoever hath a mind to a strange sight there he shall have store of them Thus is it in the Soul if the upper the manly part of it be overswell'd with lust it straight becomes effeminate and enervate hath neither strength nor sinews nor courage for any undertaking and then the Beasts of the field the lower baser sensual faculties of the Soul are not only lusty but outragious having no keeper to govern them they become wild scorn any limits or bounds of nature do every day conceive horrid unnatural vile imaginations and every season grow big and bring forth Monsters monstrous oaths monstrous delights monstrous vanities Some new art or trick of sinning that was never heard of before is invented against every solemn season of our jollity and this we carry about and shew and brag of as a new Creature or strange sight and get a great deal of applause and admiration and perhaps some money by the employment 'T were too long to point out the several sorts of these vile affections which contempt of this light hath produced in every one of us only let us strive and strain and stretch the Eyes that are left us to examine and observe every degree and Symptome and prognostick of them in our selves and never leave poring till we have pierced through that carnal security that blinded us and fully humble our selves in a sense of that desperate estate and almost the Hell that we are faln blindfold into And if we are still blinded still unable to see or move or relieve our selves let us then lay hold of the next Post or Pillar we meet with and there fix and dwell and weep and pray to that Omnipotent Physician of our Souls that Restorer of reasonable Creatures that he will by some spiritual Eye water recover us to that sense 'T is impossible saith Tobias for any one to restore us to the Image of the Father which was once on us but him only who was the eternal Image of the Father he only could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turn out that unreasonable blind soul within us made up of our sins which move us and reduce us to the dignity of reasonable creatures He hath already by his Incarnation delivered us from one long night the dark gloom of our Heathen Ancestors O that he would be born again spiritually in our Souls to deliver us from other more Cimmerian darkness the night and Hell of habituate sin wherein we grope He once breathed on us the breath of life to make us men O that he would again but breath on us the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His holy breath his hallowing breath his breath of holiness to make us Saints It is he that must prevent us with his Spirit or else we run headlong into all vile affections O That he would but Sanctify us and then the most plausible flattering sin in the World nay the most boysterous impetuous lust should not be able to tyrannize over us In the mean time let us remain men till it shall please that free voice to call us into Saints Grace is never placed but in a reasonable Creature and is therefore said to be sent to make reason see what by nature only it cannot never to blemish it in what it can comprehend as the Learned Bishop hath observed against the Jesuit Let us make much of all the light that nature and reason will afford us let us not suffer one precious ray to be cast away upon us but improve it to the extent of its virtue for the direction of our lives And
accomplish't defer all our happiness to be performed to us at the Resurrection and though God kill us yet trust in him and be able to see through Death in a trust That our Redeemer lives and that with these eyes we shall behold him then may we chear up and perswade our selves on good grounds that our hearts and lives do assent to the Resurrection which our tongues brag of Take no heaviness to heart but drive it away and remember the end But if this consideration cannot digest the least oppression of this life cannot give us patience for the lightest encumbrance but for all our Creed we still fly out into all outrages of passion and ecstacies of impatience we plainly betray our selves men of this present World whose happiness or misery is only that which is temporary and before our Eyes are not able by the perspective of faith to behold that which easily we might all our wants relieved all our injuries revenged all our wounds bound up in the day of the Resurrection but all our life long we repine and grumble and are discontented as men without hope and whilst we do thus what do we but act the part of these Atheists here in my Text scoffing and saying Where is the promise â—f his coming in the next Verse to my Text. This very impatience and want of skill in bearing the brunts of this our warfare is but a piece of cowardly Atheism either a denying or mocking at the Resurrection Every sigh is a scoff every groan a gibe every fear a sly art of laughing at the stupidity of those who depend upon the fulfilling of the promise of his coming Lastly say we what we will we live as if there were no Resurrection as Sadduces if not as Atheists all our designs look no further than this life all our contrivances are defeated and frustrate in the Grave we mannage our selves with so little understanding that any Spectator would judge by our actions that 't is no injury to compare us to the beasts that perish and never return again Certainly if we had any design upon Heaven or another life we would here make some provision for it Make our selves friends of our unrighteous Mammon that when we fail they may receive us into everlasting habitations i. e. use those good things that God hath given us with some kind of providence that they may stand us in stead when we have need of them i. e. not only as instruments to sin for that is to get us more Enemies but as harbingers to be sent before us to Heaven 'T was a bitter sarcasm of the fool to the Abbot on his Death-Bed that the Abbot deserved his staff as being the verier Fool of the two that being straight to die to remove his Tent to another World he had sent none of his houshold-stuff before him The truth is we live generally as men that would be very angry much displeased if any should perswade us there were a Resurrection the very mentioning of it to us might seem to upbraid our ordinary practices which have nothing but the darkness of death and silence of the Grave to countenance them I may justly say that many ignorant Heathens which were confident there was nothing beyond this life expected certainly with death to be annihilated and turn again into a perpetual nothing yet either for the awe they bore to vertue or fear of disgrace after death kept themselves more regularly lived more carefully than many of us Christians And this is an horrid accusation that will lie very heavy upon us that against so many illuminated understandings the ignorance of the Gentiles should rise up in judgment and the learned Christian be found the most desperate Atheist I have been too large upon so rigid a Doctrine as this and I love and pray God I may always have occasion to come up to this place upon a more merciful subject but I told you even now out of Lev. xix 17 that 't was no small work of mercy 't was the most friendly office that could be performed any man to reprehend and as the Text saith Not to suffer sin upon thy neighbour especially so sly a covert lurking sin as this of Atheism which few can discern in themselves I shall now come to Application which because the whole Doctrine spoke morally to your affections and so in a manner prevented Vses shall be only a recapitulation and brief knitting up of what hitherto hath been scattered at large Seeing that the Devils policy of deluding and bewitching and distorting our Vnderstandings either with variety of false gods or Heresies raised upon the true is now almost clearly out-dated and his skill is all bent to the deforming of the Will and defacing the character of God and the expression of the sincerity of our Faith in our lives we must deal with this Enemy at his own Weapon learn to order our munition according to the assault and fortify that part most impregnably toward which the tempest binds and threatens There is not now so much danger to be feared from the inrode of Hereticks in opinion as in practice not so much Atheism to be dreaded from the infidelity of our brains as the Heathenism and Gentilism of our Lusts which even in the midst of a Christian profession deny God even to his Face And therefore our chiefest Frontiers and Fortifications must be set up before that part of the Soul our most careful Watch and Sentinel placed upon our affections lest the Devil enter there and depopulate the whole Christian and plant the Atheist in his room To this purpose we must examine what Seeds are already sown what treachery is a working within and no doubt most of us at the first cast of the Eye shall find great store unless we be partial to our selves and bring in a verdict of mercy and construe that weakness which indeed signifies Atheism When upon examination we find our lives undermining our belief our practices denying the authority of Scripture and no whit forwarder to any Christian duty upon its commands When we find God's Essence and Attributes reviled and scoffed at in our conversation his omnipresence contemned by our confidence in sinning and argued against by our banishing God out of all our thoughts his all-sufficiency doubted of by our distrusts and our scorn to depend upon it When we perceive that our carriages do fall off at this part of our belief in Christ that he shall come again to be our Judge and by our neglect of those works especially of mercy which he shall then require of us shew that indeed we expect him not or think of him as a Judge but only as a Saviour When we observe our Wills resisting the gifts and falsifying the Attribute whilst our Creed confesses the Person of the Holy Ghost and see how little how nothing of the sanctifying spirit of the earnest of our Regeneration is in our hearts and we still
hath nothing to do in the business whilst he expects mercy makes himself uncapable of it and though he acknowledge a resurrection lives as though he looked to be annihilated Certainly he that expects God should send him a fruitful harvest will himself manure the ground he that hopes will labour according to that 1 Joh. iii. 3 He that hath this hope in him purifies himself c. So that whosoever relies on God for Salvation and in the midst of his hopes stands idle and walks after his own lusts by his very actions confutes his thoughts and will not in a manner suffer God to have elected him by going on in such reprobate courses Lastly If it be this confident walking after our own lusts which is here the expression of Atheism then here 's a comfort for some fearful Sinners who finding themselves not yet taken up quite from a licentious life suspect and would be in danger to despair of themselves as Atheists 'T is a blessed tenderness to feel every sin in our selves at the greatest advantage to aggravate and represent it to our Conscience in the horridst shape but there is a care also to be had that we give not our selves over as desperate Cain ly'd when he said his sin was greater than could be either born or forgiven When the Physicians have given one over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nature hath its spring and plunge and sometimes quits and overcomes the disease If thou art in this dangerous walk and strivest and heavest and canst not get out of it yet sorrow not as one without hope this very regret and reluctancy this striving and plunging is a good symptome If thou wilt continue with a good courage and set thy self to it to the purpose be confident thou shalt overcome the difficulty If this sin be a walking then every stop is a cessation every check a degree to integrity every godly thought or desire a pawn from God that he will give thee strength to victory and if thou do but nourish and cherish every such reluctancy every such gracious motion in thy self thou maist with courage expect a gracious calm deliverance out of these storms and tempests And let us all labour and endeavour and pray that we may be loosed from these toyls and gins and engagements of our own lusts and being entred into a more religious severe course here than the Atheism of our wayes would counsel us to we may obtain the end and rest and consummation and reward of our Course hereafter Now to him which hath elected us c. SERMON XVIII 1 TIM I. 15 Of whom I am the chief THE chief business of our Apostle S. Paul in all his Epistles is what the main of every Preacher ought to be Exhortation There is not one doctrinal point but contains a precept to our understanding to believe it nor moral Discourse but effectually implies an admonishment to our Wills to practise it Now these Exhortations are proposed either vulgarly in the downright garb of Precept as These things command and teach c. or in a more artificial obscure enforcing way of Rhetorick as God forbid that I should glory save in the cross of Christ whereby the world is crucified to me and I unto the world which though in words it seems a protestation of St. Pauls own resolution yet in effect is a most powerful exhortatory to every succeeding Christian to glory only in the Cross of Christ and on it to crucifie both the World and himself This method of reducing S. Paul to Exhortation I observe to you for the clearing of my Text. For this whole Verse at the first view seems only a mere Thesis or point of belief that Christ came into the World to save Sinners illustrated and applied by the Speaker as one and the chief of the number of those Sinners to be saved But it contains a most Rhetorical powerful Exhortation to both Vnderstanding and Will to believe this faithful saying That Christ came c. and to accept lay hold of and with all our might to embrace and apply to each of our selves this great mercy toward this great Salvation bestowed on Sinners who can with humility confess their sins and with Faith lay hold on the promise And this is the business of the Verse and the plain matter of this obscure double Exhortation to every mans Vnderstanding that he believe that Christ c. to every mans affections that he humble himself and teach his heart and that his tongue to confess Of all Sinners c. This Text shall not be divided into parts which were to disorder and distract the significancy of a proposition but into several considerations for so it is to be conceived either absolutely as a profession of S. Paul of himself and there we will enquire whether and how Paul was the chief of all Sinners Secondly respectively to us for whom this form of confessing the state and applying the Salvation of Sinners to our selves is set down And first whether and how Paul was the chief of all Sinners where we are to read him in a double estate converted and unconverted exprest to us by his double name Paul and Saul Paul an Apostle of Jesus Christ Saul a Persecutor mad against the Christians and that both these estates may be contained in the Text although penn'd by Paul regenerated may appear in that the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I signifying the whole complete person of Paul restrains not the speech to his present being only but considers also what he had been more especially set down at the thirteenth Verse Who was before a blasphemer c. So then Paul in his Saul-ship being a Blasphemer a Persecutor and injurious and in summ a most violent perverse malicious Unbeliever was a chief Sinner rankt in the Front of the Devil's Army and this needs no further proof or illustration Yet seeing that that Age of the World had brought forth many other of the same strain of violent Unbelief nothing inferiour to Saul as may appear by those many that were guilty of Christs Death as Saul in person was not and those that so madly stoned S. Stephen whilst Saul only kept the witnesses clothes and as the Text speaks was consenting unto his death seeing I say that others of that Age equalled if not exceeded Sauls guilt how can he be said above all other Sinners to be the chief I think we shall no◠wrest or inlarge the Text beside or beyond the meaning of the Holy Ghost or Apostle if in answer unto this we say that here is intended not so much the greatness of his sins above all Sinners in the World but the greatness of the miracle in converting so great a Sinner into so great a Saint and Apostle So that the words shall run Of all Sinners that Christ came into the World to save and then prefer to such an eminence I am the chief or as the word primarily
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
this verse Noli prohibere benefacere eum qui potest si vales ipse benefac Do not hinder him that is able to doe good if thou art able doe thou also good The Chaldee and Syriack take no notice of this word in their rendring But the LXXII set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor for it exactly according to the sense though nothing to the letter The literal notation ought to be preferred that it may teach us the right which the poor have to the rich man's charity V. 30. Strive not That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 litigavit signifies striving there is no doubt The onely question is whether that which is here forbidden be with a friend or any other man indifferently To the latter the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a man inclines but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the close determins it to the former For that signifies returning of evil and that in these circumstances must be the retributing evil for good Thus then the whole verse will be most literally rendred Quarrel not fall not out with a man without cause which the LXXII most fully render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall not out with a man in vain make him not an enemy of a friend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. unless he have or if he have not returned evil to thee as an explication of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without cause And thus it shews the great advantages of friendship such as no man should willingly or impertinently part with as long as it may be kept nothing but the breach of the laws of it on one side such is falseness treachery returning evil for good can be a fit motive to break it off or but lessen it to chide or quarrel and so loose the great pleasure and benefit of uninterrupted kindness on the other For the latter part the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest he work some harm against thee adding this as an enforcement to the advice because of the advantages he hath to hurt thee above all others by having been thy friend and communicated of thy secrets V. 32. His secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies a secret so also consultation familiar discourse or conversation see Psal 55.14 Note e society so 't is rendred elsewhere by the LXXII Jer. 6.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assembly and Jer. 15.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of counsel This makes it unquestionable that their rendring in this place should be read without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he assembles among the righteous As for their note that would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie agere pro tribunali longo subsellio deal as judges with those before their tribunal in opposition to amice familiariter they consider not that which is the main objection against this reading that the LXXII being allowed and acknowledged to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it must necessarily follow that if the Hebrew be true which hath no negation the negation must needs be quite contrary to the original and so no way of reconciling the LXXII with it but by leaving out the negation This then being premised the Septuagint's rendring will be very usefull to the right understanding the verse and maintaining the opposition betwixt the first and second part of it In the first the contumelious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deserâ—our transgressour from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recessit abberravit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII every wicked man is abomination to the Lord i. e. such as he averts and avoids and separates from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unclean or polluted before God for such are shut out from the congregation God will have nothing to doe with such withdraws his favour and grace from them his spirit will not abide when unrighteousness comes in but with or among the righteous is his counsel i. e. he assembles and congregates with such is to them deals with them as a friend he favourably and amicably exhibits and presentiates himself to such familiarly converseth with them And in this sense the next verse is fitly subjoyned to it of God cursing the house of the one and blessing the habitation of the other V. 35. Shame shall be the promotion of fools All the difficulty of this passage will be removed by adverting to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participle from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lift up or carry away or bear According to these several significations the LXXII sometimes render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lift up sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tollo to take away and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sixteen times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in this latter sense it seems to be taken here the correspondence with the former part thus inclining it The wise shall inherit glory i. e. receive it carry it away as victors their reward or heirs the inheritance or possessions of their fathers but fools opposed to the wise shall carry away in opposition to the others inheriting shame the contrary to glory Thus most of the ancient Interpreters render the place the Chaldee and fools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall receive tribulation or distress and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall receive and though the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exalted yet this probably as with them 't is ordinary in the other notion of the Hebrew for else what should they mean by their rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the wicked have exalted shame unless by exalting they meant receiving or carrying it away The Latin indeed have stultorum exaltatio ignominia the exalting of fools is shame and from them our English was surely derived shame shall be the promotion of fools To this they were lead by the singular number of the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they therefore render exaltatio promotion But the enallage or change of numbers is so frequent that nothing can be solidly concluded from thence and the Chaldee Syriack LXXII and Arabick all render it here in the plural and therefore that can be no exception against a sense that so well agrees with the context which therefore must be preferr'd V. 5. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rely not the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not exalted or puffed up either by way of paraphrase or perhaps by errour of the Scribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Theodotion here useth and signifies to rely V. 9. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from thy substance or wealth or Mammon saith the Chaldee the LXXII reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so again for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thine incomes or encrease they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy fruits