〈◊〉 thou hast afforded strength to my beauty made my splendor or prosperous state v. 7. firm and durable which may probably enough be the intire meaning of the phrase without referring to the Ark yet was it not amiss to mention the other in the Paraphrase as the means of his conceived safety V. 10. Hear For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear thou the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath heard and so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast been and so convert the petition of David into a report of Gods having granted it which is the subject of the next verse V. 11. Dancing From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bore is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pipe or hollow musical instrument ordinarily used in singing or dancing and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for dancing So the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into dancing and so the Interlinear and though the copy of the LXXII antiently as well as now read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into joy and so is followed by the Latine Syriack and Arabick yet the conjecture of our learned Country-man Mr. Nic. Fuller is very probable that their original reading was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dancing not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gladness the Hebrew word thus exacting and the conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wailing and lamentation not unfitly agreeing thereto for to that is opposed and properly succeedeth dancing see Matth. 9.17 To this is here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally thou hast opened my sackcloth For in time of mourning the manner was to gird it on so 2 Sam. 3.3 Rend your clothes and gird you with sackcloth Joel 1.13 Gird your selves and lament and so Isa 32.11 gird upon your loyns In stead of that melancholy cincture gladness here becomes a cincture as if sorrow like a conquered enemy were to be carried in triumph adding to the glory of the victory and taken in as an ingredient in our joy V. 12. My glory What is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory is somewhat uncertain The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the honourable of the earth that they may praise thee the Syriack read it as after the verb of the first person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will sing to thee glory but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that my glory may sing and so the Latine Arabick and Aethiopick in the notion of glory for the tongue or heart of man praising God as elsewhere and here the context directs to interpret it The Thirty First PSALM TO the chief Musitian a Psalm of David Paraphrase The Thirty First Psalm is an excellent mixture of prayer and praises and constant affiance in God it was composed by David and committed to the Prefect of his Musick 1. In thee O Lord do I put my trust let me never be ashamed deliver me in thy righteousness Paraphrase 1. O blessed Lord I place my whole affiance and confidence in thee do not thou forsake and disappoint me but make good thy promised mercies and deliverances unto me 2. Bow down thine ear to me deliver me speedily be thou my strong rock for an house of defence to save me Paraphrase 2. Receive my prayer and hasten to my relief be thou to me as a fortress and place of refuge whereto I may confidently resort and find safety 3. For thou art my rock and my fortress therefore for thy names sake lead me and guide me Paraphrase 3. And such indeed have I constantly experimented thee to be whensoever I have made my applications to thee thou hast succoured and secured me and so I do not doubt thou wilt still continue to do and though I have no title of claim thereto but only thy free mercy and most gracious promise direct and conduct me in all my ways 4. Pull me out of the net that they have laid privily for me for thou art my strength Paraphrase 4. Rescue me I pray thee out of the mischief that is treacherously prepared and designed against me for thou art my only helper 5. Into thy hand I commend my spirit thou hast redeemed me O Lord God of truth Paraphrase 5. To thee I offer up my very soul that part which alone is worth thy having to thee I give it in pledge as to one that having already wrought so many deliverances for me hast obliged me to be wholly thine and withal ingaged thy self by those pawns of thy goodness to do the like again in all my necessities 6. I have hated them that regard lying vanities but I trust in the Lord. Paraphrase 6. I detest all the Gentile practices of consulting auguries and divinations which alas never stand them in any stead deceive and frustrate their confidences All my addresses shall be made to thee O Lord and in thee will I repose all my confidence 7. I will be glad and rejoyce in thy mercy for thou hast considered my trouble thou hast known my soul in adversities Paraphrase 7. All my delight and joy shall be in recounting thy continual goodness toward me how thou hast regard to my necessities and owned me and relieved me in my lowest condition 8. And hast not shut me up into the hand of the enemy thou hast set my feet in a large room Paraphrase 8. And not delivered me up into the power and malice of my adversaries but as yet preserved me in a state of liberty 9. Have mercy upon me O Lord for I am in trouble my eye is consumed with grief yea my soul and my belly Paraphrase 9. Yet are not my troubles at an end O Lord I have long waited for rest but have not yet attained to it This is very grievous unto me painful to my soul my sensitive faculty and to my bowels the seat of those affections and of most accurate sense O be thou graciously pleased to look upon me 10. For my life is spent with grief and my years with sighing my strength faileth because of mine iniquity and my bones are consumed Paraphrase 10. For the continual distresses and troubles wherewith I have been exercised have even exhausted me thy punishments for my sins have brought me very low I am ready to sink and fail under them 11. I was a reproach among all my enemies but especially among my neighbours and a fear to mine acquaintance they that did see me without fled from me Paraphrase 11. My enemies scoff at me and so also do my friends in a great degree seeing me after all my confidence to continue thus helpless This makes them from whom I have most reason to expect relief to be afraid to afford me any and so I am avoided and left destitute by all men 12. I am forgotten as a dead man out of mind I am like a broken vessel Paraphrase 12. I am no more considered or cared for by them than as a
instruments that are in use among men in Festivities the Harp and Viol c. will be most fitly used in the singing of Psalms and Hymns unto God 3. Sing unto the Lord a new song play skilfully with a loud noise Paraphrase 3. And the choisest and rarest ditties and the best composed Musick and the most excellent melodious voices are all to be called in to perform this great duty of thanksgiving unto God 4. For the word of the Lord is right and all his works are done in truth Paraphrase 4. For all that God saith or doth is excellently good his commands are of those things which are infinitely best for us his promises abundantly gracious and certain to be performed and his very threats and prohibitions acts of special mercy to keep us from those things which are most pernicious to us As for all his works of providence they are most just and merciful 5. He loveth righteousness and judgment the earth is full of the goodness of the Lord. Paraphrase 5. Mercifulness and justice are of all things in the world most approved and valued by him and are by him exemplified to us in all the daily acts of his providence among us 6. By the word of the Lord were the heavens made and all the host of them by the breath of his mouth Paraphrase 6. The whole body of the heavens and all that is in them the Sun Moon and all the Planets and lesser Stars were created by his bare speaking the word commanding that they should have a being Which as it is a most illustrious evidence of his absolute omnipotence so is it of his great goodness also to us for whose benefit they were all created 7. He gathereth the waters of the Sea together as an heap he layeth up the deep in store-houses Paraphrase 7. So in like manner did he sever the waters which covered the face of the earth and confined them to hollow places where though they swell much higher then the shore yet they do not overrun it but are gathered into a round gibbous form and so remain constant within their channel And in those vast cavities of an unfathomable depth he hath laid up the whole Ocean as safe and as far from hurting or drowning or overrunning the earth as corn laid up in a granary as money in a treasury is safe from running out of it A joynt evidence again of his infinite power and goodness 8. Let all the earth fear the Lord let all the inhabitants of the world stand in awe of him Paraphrase 8. As therefore he is thus able to set bounds to that vast element so can he and doth he to the most enormous power of men which may therefore be a just cause of awe and dread to all the men in the world 9. For he spake and it was done he commanded and it stood fast Paraphrase 9. For as a bare word of his immediately created all the world so is every command of his now most certainly obeyed as he pleaseth to dispose so shall it infallibly be 10. The Lord bringeth the counsel of the heathen to nought he maketh the devices of the people of none effect Paraphrase 10. Whatsoever godless men see note on Psal 10. m. design or propose to themselves contrary to his will he blastes and frustrates it dissipates all their contrivances be they never so prudently managed by whole multitudes and assemblies of them 11. The counsel of the Lord standeth for ever the thoughts of his heart to all generations Paraphrase 11. Onely that which he hath decreed and purposed shall immutably come to pass 12. Blessed is the man whose God is the Lord and the people whom he hath chosen for his own inheritance Paraphrase 12. O then thrice happy is that Nation and people which have betaken themselves to the sincere service of so great and powerful and gracious a God and whom he hath in so special a sort made choice of to be peculiarly his among them to reveal himself in so eminent a manner 13. The Lord looketh from heaven he beholdeth all the sons of men 14. From the place of his habitation he looketh upon all the inhabitants of the earth Paraphrase 13 14. All the men that are in the earth the inhabitants of the whole world are within the compass of his most particular providence though he reside in heaven in a peculiar manner yet from thence he exactly surveighs and beholds all and every their actions and even most secret thoughts 15. He fashioneth their hearts alike he considereth all their thoughts Paraphrase 15. As he is severally and equally the creator of them all and former of their souls as well as bodies so he is certainly able to discern particularly all the operations of their very hearts and is no idle spectator but weigheth and and judgeth all and accordingly rewards every man 16. There is no King saved by the multitude of an host a mighty man is not delivered by much strength Paraphrase 16. 'T is not the multitude or strength of an Army that hath power to secure any Potentate not the valour or puissance of the most glantly person to preserve himself 17. An horse is a vain thing for safety neither shall he deliver any by his great strength Paraphrase 17. An horse is the most valiant and docile beast and generally the most used in Military affairs in respect both of his courage and swiftness vigour and activity yet he that depends thereon for his safety or good success in a battel oft finds him a very deceitful false aid is pitifully disappointed by him 18. Behold the eye of the Lord is upon them that fear him upon them that hope in his mercy Paraphrase 18. The only security is to be sought from the favour and protection of God and the way to qualifie our selves for that is by conjoyning our uniform sincere obedience to him and our unshaken constant relyance on his mercy 19. To deliver their soul from death and to keep them alive in famine Paraphrase 19. To such as are thus qualified his protection will not fail whatsoever the danger be how great soever the seeming destitution 20. Our soul waiteth for the Lord he is our help and our shield Paraphrase 20. The Lord is our only aid and protector to him therefore is all the desire of our souls 21. For our heart shall rejoyce in him because we have trusted in his holy name Paraphrase 21. And whatsoever befalls us we shall most cheerfully and not only patiently support it as having full assurance and confidence in him that he will either rescue us out of it or else convert it to our greatest advantage 22. Let thy mercy O Lord be upon us according as we hope in thee Paraphrase 22. O Lord our full trust is in thee let thy mercy come down upon us we beseech thee Annotations on Psal XXXIII V. 2. Instrument of ten strings From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
preserve one and destroy the other And this consideration if there were no other is certainly sufficient to ingage every wise man to the approbation and liking of the Law of God as that in compliance with which our temporal as well as eternal safety doth consist 120. My flesh trembleth for fear of thee and I am afraid of thy judgments Paraphrase 120. As on the other side to set every man living a trembling and to keep every pious man in that dread of God's judgments as never to dare to doe any thing but what is perfectly acceptable in his sight lest he fall justly under this vengeance AIN 121. I have done judgment and justice leave me not to mine oppressours 122. Be surety to thy servant for good let not the proud oppress me Paraphrase 121 122. Lord I have not done any wrong to them that are most forward to mischief me I have none to fly unto but thee Be thou pleased to take my part to interpose for me to deliver me out of their hands 123. Mine eyes fail for thy salvation and for the word of thy righteousness 124. Deal with thy servant according to thy mercy and teach me thy statutes Paraphrase 123 124. I have long waited and expected deliverance from thee continually hoping that thou wouldest at length send me some message of mercy O be thou pleased to afford it me out of thy never-failing compassion to all that want and wait for thee and both then and now direct me which way I may perform to thee most acceptable service 125. I am thy servant give me understanding that I may know thy testimonies Paraphrase 125. Lord there is nothing that I design to my self but the approving my obedience to thee O give me that grace that may direct and enable me to doe it sincerely and faithfully 126. It is time for thee O Lord to work for they have made void thy law Paraphrase 126. And this the more seasonably now when mine enemies despise and contemn God's Law The more confidently they doe so the more are all pious men engaged to perform exact obedience to it if it be but to resist that torrent to hold up vertue in some kind of reputation among men 127. Therefore I love thy commandments above gold yea above fine gold Paraphrase 127. And upon this account I do profess to prize and value the performance of obedience to thee before all the greatest wealth in the world 128. Therefore I esteem all thy precepts concerning all things to be right and I hate every false way Paraphrase 128. And indeed I have not the least exceptions to any law of thine but most uniformly and impartially imbrace them all and every one single and utterly dislike and detest the courses of all wicked men PE. 129. Thy testimonies are wonderfull therefore doth my soul keep them Paraphrase 129. The Law of God is made up all of wonderfull and excellent ingredients prescribes us those things which are admirably the most desirable of all other things to any rational man The consideration of which makes me study and search into them and observe them most diligently 130. The entrance of thy word giveth light it giveth understanding to the simple Paraphrase 130. And by doing so I learn and discern many mysteries The most ignorant natural man if he will enter seriously into this study and apply the several branches of thy Law as his rule of ordering all the actions of his life will by this have his eyes opened and illuminated and discern that there is no such solid substantial wisedom as this 131. I opened my mouth and panted for I longed for thy commandments Paraphrase 131. This have I suckt in with the greatest appetite the most insatiable thirst having a most vehement passionate desire toward it as that which is of all things really the most delectable 132. Look thou upon me and be mercifull unto me as thou usest to doe to those that love thy name Paraphrase 132. Lord it is thy constant wont and method to incourage all those that sincerely love and serve thee to pour on them all manner of expressions of thy favour and mercy O be thou thus pleased to deal with me at this time who desire and hope to be found in that number 133. Order my steps in thy word and let not any iniquity have dominion over me Paraphrase 133. Of this thy mercy I beseech thee to grant me that constant assistance of thy spirit which may support and guide me in a regular obedience to thy commands and rescue me from the power of every known sin let not any such be ever able to gain consent from or command over my will 134. Deliver me from the oppression of man so will I keep thy precepts Paraphrase 134. Wicked men are forward to oppress and injure me O be thou pleased to interpose for my rescue and it shall ingage me to a constant observation of all thy commandments 135. Make thy face to shine upon thy servant and teach me thy statutes Paraphrase 135. Lord be thou pleased to look favourably upon me and by thy special grace and guidance to direct me to a conscientious practice of all duty toward thee 136. Rivers of waters run down mine eyes because they keep not thy law Paraphrase 136. The great universal impiety of men is a most sad spectacle fit to be washed in whole floods of tears to be matter of humiliation and lamentation to all pious beholders TSADDI 137. Righteous art thou O Lord and upright are thy judgments 138. Thy testimonies that thou hast commanded are exceeding righteous and faithfull Paraphrase 137 138. Thy Law O Lord and all thy dispensations are as thou thy self most eminently and superlatively righteous commanding those things which all moral justice and fidelity exacts and forbidding those which have a natural turpitude and indispensable sinfulness in them 139. My zeal hath consumed me because mine enemies have forgotten thy words Paraphrase 139. The consideration of which puts me into a kind of indignation and vehement displeasure at mine enemies at this time not so much for mine own sufferings as that rational men should so far depart from all obligations of piety justice common humanity and even their own interests as to neglect the practice of those commands which are so eminently just v. 138. 140. Thy word is very pure therefore thy servant loveth it Paraphrase 140. Thy whole Law is most exactly formed as metal refined from all dross no least corruption or mean allay to be found in it And this is the just ground of the extreme love and value I bear to it 141. I am small and despised yet do I not forget thy precepts Paraphrase 141. And as mean and contemptible a person as I am either really in my self or in the opinion of other men yet am I carefull to uphold this reputation and credit with God that I am his
we reade of the Ark of the testimony 't is in relation to the Decalogue which was kept in the Ark Exod. 25.16 thou shalt put into the Ark the testimony which I shall give thee And so here the testimony to Israel is the command given to that people of going up from all parts of the land to Jerusalem three times a year to the Feasts That is meant in the beginning of the verse Thither the tribes go up not to but by or according to the testimony to Israel the law given to that purpose The preposition indeed is wanting and so must of necessity be supplied rather than to make the testimony the notation of the place viz. the Ark the sense being thus most current Whither i. e. to Jerusalem the tribes go up i. e. all the Jews wheresoever inhabiting according to the testimony or law given to Israel so ל imports to give thanks unto the name of the Lord which was the end of their going up and of the command which required it at the festivals the solemn times of thanksgiving The Chaldee have another notion of it and render it God's testifying to Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that his majestatick presence shall abide among them when they come to confess unto the name of the Lord. But the former rendring is more proper and agreeable And accordingly the learned Castellio reads it ex edito Israelitis oraculo from or by the oracle delivered to the Israelites The Jewish Arab reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is the place of convention to or for Israel taking it in the notion that the words derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have V. 5. Thrones of judgment That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seats for judgment here signifie the Sanhedrim or highest Court of Judicature there can be no question These are said to sit so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally imports at Jerusalem as being the Metropolis of Judea and so the seat of that greatest Council as lesser cities are of the consistories or lesser consessus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgments Matt. 5.22 The onely difficulty is whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thrones for the house of David be but another phrase to express the same thing If it be then the expression is poetical to set down the grandeur of that supreme Sanhedrim that it is a royal judicature and so as it were the seat of the King himself as among us the King's Bench is the title of our great court of judicature where in the King's name judgment is given to the people But 't is more probable that it is added as a third argument of the glory of Jerusalem that there is the regal throne where now David as after him his successours should reside The Chaldee reade it to this sense for interpreting the latter part of the house of the sanctuary they say that there are seats prepared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for the Kings of the house of David V. 8. Within thee The suffix ב is best rendred with or of or concerning The Chaldee retein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Syriack reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thee or on thee the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or concerning thee all of them joyning it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will speak peace on thee or of thee i. e. bless thee and pray for all God's blessings and felicities upon thee The Jewish Arab I will speak of thy peace or safety The Hundred and Twenty Third PSALM A Song of Degrees The hundred twenty third is a prayer for deliverance from proud insulting enemies and an act of full affiance and dependence on God for it 1. UNto thee lift I up mine eyes O thou that dwellest in the heavens Paraphrase 1. O thou supreme God of heaven to thee I address my prayers on thee I wholly depend for a gracious answer to them in this time of distress and calamity 2. Behold as the eyes of servants look unto the hand of their Masters and as the eyes of a maiden unto the hand of her Mistress so our eyes wait upon the Lord our God untill that he have mercy upon us Paraphrase 2. Whatsoever misery is now upon us comes certainly from thy just chastening hand to that we look and wait and begg and beseech As servants or handmaids when they are chastened by their Lords or Mistresses bear it with all meekness without murmuring or repining onely look to the hand that smiteth them and beseech and importune for release and patiently expect that good time when the offended Lord shall say that it is enough and so withdraw his scourge and return to mercy so have we under all the inflictions that our sins have justly brought upon us from thee behaved our selves under the discipline of thy rod acknowledging the most just original and authour of all our miseries our selves the original and thy justice provoked by our sins the authour of them not looking so much to the instruments or executioners of thy wrath as to that supreme divine hand that smiteth and accordingly applying our selves onely to thee in our prayers and petitions for release when thou shalt see it most expedient for us 3. Have mercy upon us O Lord have mercy upon us for we are exceedingly filled with contempt 4. Our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud Paraphrase 3 4. Be thou therefore now pleased if it may be thy will at length to withdraw thy chastening hand from us to consider the weight of the calamity and tyranny that lies upon us from contumelious and insolent oppressours and now seasonably to send us relief and deliver us out of their hands Annotations on Psal CXXIII V. 2. Look unto the hand What sort of looking it is which is here meant must be judged by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the hand For indeed the original style is elliptical and the word look is not there to be found but is supplied by the sense the eyes of servants to the hand of their lords or masters Now of such lords it is certain as also of the mistress of a family over the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferiour maid-servant that they had power not onely of commanding but of chastising and the latter of these is more frequently expressed by the hand the former more significantly by the eye or tongue the one directing the other commanding And so the eyes of the servant or handmaid to the hand of the lord or mistress may very fitly note the servant under chastisement turning the eyes and looking to the hand that striketh and beseeching importuning mercy And this as an argument of a meek patient and reforming disposition So Isa 9.13 it is objected unto the people that they turned not to him that smiteth them neither do they seek the Lord of hosts And to this sense the
context doth wholly incline it for in the application so it lies even so our eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord our God i. e. look or wait or are turned to the Lord our God untill he have mercy upon us and then follows the importunate prayer Have mercy upon us O Lord have mercy upon us where the mercy that is waited for and the mone and importunity for mercy is just the description of one that is under chastisement and so determins the sense to that V. 4. Those that are at ease From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be quiet at ease is the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used not onely for quiet secure in the original notion but by metonymie of the Cause for the Effect for insolent scornfull because ease and security makes men such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle in his Rhetoricks riches and worldly felicity makes men insolent and contumelious despisers of others The Syriack renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemners scorners deriders from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to scorn to mock Ibid. Proud The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here seems to be no simple but compound word made up of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proud and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to afflict and so to signifie proud oppressours The Chaldee seem to take notice of this rendring it by two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scorners from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contemn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and proud The Jewish Arab reads of mocking with or from the armies and contempt from the stout or from the armies Besides this active notion of the scorning and contempt the passive may also be considered for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Epithe◠of excellent persons So R. Shererah Gaon R. Saadias Gaon c. and the Talmudists that lived streight after the close of the Gemara were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a mark of honour and if that were the word here the despight of them must be despight which they suffered and the reproach of the quiet so also taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as frequently 't is in a good sense but taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a compound the high or great oppressours it must be active despight that which they doe to others The Hundred Twenty Fourth PSALM A Song of Degrees of David The hundred twenty fourth is an acknowledgment of God's assistance and a thankfull commemoration of the deliverances wrought signally by him It seems first to have been composed by David upon his deliverances from the hands of Saul and after of Absalom and being very applicable was appointed to be sung by the Levites after the return from the Captivity and is very agreeable to any other eminent deliverance wrought by God for his servants 1. IF it had not been the Lord who was on our side now may Israel say 2. If it had not been the Lord who was on our side when men rose up against us 3. They had swallowed us up quick when their wrath was kindled against us 4. Then the waters had overwhelmed us the stream had gone over our soul 5. Then the proud waters had gone over our soul Paraphrase 1 2 3 4 5. It is now full time to look back with humility and thankfulness on the dangers and miseries we have past and devoutly to acknowledge to whom our whole deliverance is to be imputed 'T is now most evident to us that the mischief designed us was no less than utter ruine and destruction that the power of the designers was equal to their malice and that no humane means were any way able to have resisted or diverted them they were so mightily inraged and violently bent against us One onely means there was which could avail us in this condition the supreme omnipotent irresistible strength of heaven and that hath signally appeared for us and rescued us out of this ruine 6. Blessed be the Lord who hath not given us as a prey to their teeth Paraphrase 6. His holy and glorious name be now and ever magnified that he hath not permitted them to have their will but timely delivered us from their rage 7. Our soul is escaped as a bird out of the snare of the foulers the snare is broken and we are escaped 8. Our help is in the name of the Lord who made heaven and earth Paraphrase 7 8. And now being safely returned from our captivity we have leisure to review our former state the very same that the silly bird is in when it is caught in a gin or springe we were fast in their hands they had long pursued their game and at length were possest of it we were taken in their nets And in this seasonable point of time God came and disappointed their malice and rescued us out of their hands David by the death of Absalom the Jews by the Persians breaking the Chaldean Monarchy to which the deliverance of the Jews was consequent And so our deliverance is to be acknowledged as an immediate work of God's interposition and as signal an evidence of his overruling power as the creation of the whole world was when it was wrought by a word of his Annotations on Psal CXXIV V. 5. The proud waters This verse is from the Hebrew thus literally to be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then had it past over our soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular belonging to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torrent in the former verse then follows by opposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swelling lifted up or proud waters The word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to swell or boil as water in a pot over the fire and from thence 't is applied metaphorically to other things And by comparing the Arabick it is probable that the signification of the Root is more general for any encrease or superabundance The LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by that phrase I suppose meaning very deep waters either unfordable where there is no standing or else rapid against which there is no holding out no resisting The Syriack reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 copious plentifull waters Thus the meaning is clear the torrent v. 4. had past over our soul and that torrent farther exprest by swelling or proud i. e. great plenty of waters breaking in for such is a torrent The Jewish Arab translates it Then they had drowned us as water and had been as a torrent over our souls The LXXII here as in the former verse reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our soul past through the water and our soul past through the torrent but this I suppose as a paraphrase not so much to express the condition in or under as the escape and deliverance out of the danger but the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over our
a few special favourites of his but inlarged and vouchsafed to all and every man in the world upon the title of his fatherly mercy to his creature till by their impenitence persisted in against his means of grace they render themselves incapable of it 10. All thy works shall praise thee O Lord and thy saints shall bless thee 11. They shall speak of the glory of thy kingdom and talk of thy power Paraphrase 10 11. And proportionably according to the just merit of it all the men in the world are obliged to pay thee the acknowledgments of thy supereminent transcendent mercy but especially those that are so qualified by the power of thy grace obediently received by them as to have a more particular interest therein 12. To make known to the sons of men his mighty acts and the glorious majesty of his kingdom Paraphrase 12. These shall never satisfie themselves that they have said enough in depredicating the inward beauties and felicities and admirable excellencies of the kingdom of God in mens hearts that state of souls when by the divine and sanctifying power of his grace the dominion of sin and Satan is subdued and the kingdom of heaven erected in the stead of it and all the faculties of the soul voluntarily and chearfully and constantly subjected to it The sweetness and comforts of this shall so transport and ravish them that have a vital taste of it in their own hearts that they shall earnestly desire and endeavour to discover and recommend it to others and bring all men to a sense and acknowledgment how desirable a thing it is to be the subjects of this kingdom 13. Thy kingdom is an everlasting kingdom and thy dominion endureth throughout all ages Paraphrase 13. The magnificence and glory of any other the greatest kingdom is but finite and transitory and so oft in few years is removed and destroyed but the kingdom of God is as durable as God himself and the comforts of subjection and obedience thereto which all pious men injoy have never any end but are swallowed up in the ocean of eternal bliss and glory the never failing portion of all such 14. The Lord upholdeth all that fall and raiseth up all those that be bowed down Paraphrase 14. And one special act of this his kingdom one exercise of this power of his grace it is that those which are sincere faithfull subjects thereof shall never want a sufficient supply of strength from him for all their wants whether of souls or bodies Be they never so weak in themselves never so near falling and unable to support themselves and stand by their own strength they shall yet be sure of a sufficiency in him he will support them in the most infirm feeble tottering condition and when through humane frailty they are brought low and actually fallen he will not deny them grace to get up again but afford them effectual means of recovery if by humble confession of their lapses they beg and solicit it and industriously make use of it when it is given them And so for outward distresses he will either preserve them from them or support them under them and in his good time deliver them out of them 15. The eyes of all wait on thee and thou givest them their meat in due season 16. Thou openest thy hand and satisfiest the desire of every living thing Paraphrase 15 16. This mercy and benignity of his is a spring inexhaustible of all kinds of good things a treasure of abundant supply to all the creatures in the world which consequently attend and wait his pleasure and never fail to receive from him timely and seasonably to their necessities whatsoever they really stand in need of 17. The Lord is righteous in all his ways and holy in all his works Paraphrase 17. In sum all God's dispensations and dealings with us are made up of abundant mercy and compassion charity and liberality to all our wants and so are to be acknowledged and devoutly praised by all the men in the world 18. The Lord is nigh unto all them that call upon him to all that call upon him in truth Paraphrase 18. Whosoever addresses his prayers to God and faithfully adheres to him that flies not to any indirect course for aids but keeps fast to him in constant obedience and waits God's time with patience and perseverance in prayer shall be sure never to fail of answers of mercy from him 19. He will fulfill the desire of them that fear him he will hear their cry and will save them Paraphrase 19. If they faithfully serve and obey him he will not be wanting to them in their greatest wants but will seasonably grant them their requests and deliver them out of all dangers 20. The Lord preserveth all them that love him and all the wicked will he destroy Paraphrase 20. Those that love God and keep his commandments have by his promise a claim and right to his protections and preservations but for transgressours which are accounted haters of him he will certainly pour out his vengeance upon them 21. My mouth shall speak the praise of the Lord and let all flesh bless his holy name for ever and ever Paraphrase 21. All this exacts the most solemn acknowledgments all the praises and Hallelujahs that our hearts or tongues can express O let all the men in the world joyn to perform this duty and never give over praising and glorifying his holy name Annotations on Psal CXLV V. 7. Abundantly utter The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bubble to issue to send out as a spring or fountain issues out water and though here it be metaphorically used of speaking yet it must in reason be rendred with respect to the original use of it The LXXII therefore render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin eructabunt for which our English yielding no proper word we must be content with that â—f issuing or pouring out or sending forth The Chaldee which reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word with their termination is rendred by the Latin Translator personabunt shall sound forth as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which so signifies and is by the Greek lightly changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to proclaim V. 9. To all In this place the reading of the LXXII both in the Roman Edition and others is undoubtedly corrupted The Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all and so is followed by the Chaldee and Latin and Arabick the Syriack omitting it wholly and onely the copies of the LXXII and from them the Aethiopick reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that expect and others add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that expect him But Asulanus's reading is doubtless here to be preferred which hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all which being the original reading and so followed by the Latin and Arabick was changed by the scribe into 〈◊〉 〈◊〉 〈◊〉
I have nothing else to complain of in my present distresses 5. For in the time of trouble he shall hide me in his pavilion in the secret of his Tabernacle shall he hide me he shall set me up upon a rock Paraphrase 5. Were I but returned to the Sanctuary I should look upon it and make use of it as of a refuge of perfect safety to which in any difficulty I might confidently resort and be secured by God as in a tower or fortress 6. And now shall my head be lifted up above mine enemies round about me therefore will I offer in his Tabernacle sacrifices of joy I will sing yea I will sing praises unto the Lord. Paraphrase 6. And as now it is though I am at present withheld from that felicity yet have I confidence that my prayers shall be heard that I shall be delivered from mine enemies power and exalted above them all and afforded all matter of joy and Sacrifices when I do come to Sion and abundant thanksgivings unto God 7. Hear O Lord when I cry with my voice have mercy also upon me and answer me Paraphrase 7. And therefore with this confidence I now offer up my Prayers to thee O Lord for mercy and compassion and gracious returns to all my wants 8. When thou saidst Seek ye my face my heart said unto thee Thy face Lord will I seek Paraphrase 8. Whatsoever supply I lack my heart directs me whither to apply my self by resounding in my ears those gracious words of thine seek ye my face calling all that want any thing to ask it of thee To thee therefore I make my address with thine own words of invitation in my mouth Thy face O Lord will I seek making all my application to thee and to none other 9. Hide not thy face far from me put not thy servant away in anger thou hast been my help leave me not neither forsake me O God of my salvation Paraphrase 9. Lord vouchsafe me thy wonted presence and favourable aspect withdraw all expressions of thy displeasure Thy former continued reliefs have ingaged me to hope for deliverance from none but thee O do not thou leave me for then I shall be utterly destitute 10. When my father and my mother forsake me then the Lord will take me up Paraphrase 10. It is one of thy wonderful works of mercy to provide for those whose parents have exposed and left them helpless the young Ravens Psalm 147.9 And the like I trust thou wilt do for me though all hmane aids should utterly fail me 11. Teach me thy way O Lord and lead me in a plain way because of mine enemies Paraphrase 11. Lord do thou instruct and direct me what course I shall take that mine enemies may have no advantage against me but that I may escape safe out of their hands 12. Deliver me not over unto the will of mine enemies for false witnesses are risen up against me and such as breath out cruelty Paraphrase 12. Permit me not to fall into their power for as they have begun with slander and calumny so will they end if thou do not divert or with-hold them in injustice and rapine 13. I had fainted unless I had believed to see the goodness of the Lord in the land of the living Paraphrase 13. Had I not had a full confidence that I should by Gods great mercy be supported in my distress and restored to those injoyments of rest and peace which God had faithfully promised me Here the Psalmist abruptly but elegantly breaks off the speech 14. Wait on the Lord be of good courage and he shall strengthen thy heart wait I say on the Lord. Paraphrase 14. O my soul do thou patiently expect Gods leasure be not discouraged with thy present evils but arm thy self with constancy and fortitude and never doubt of Gods seasonable reliefs Annotations on Psalm XXVII V. 2. Stumbled Though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in the Praeter tense yet 't is usual in the Prophetick writings that these should be taken in the future tense when the context inclines that way And so here it doth being a profession of his confidence in God that he will deliver him out of his present distresses as both the antecedents v. 1. and consequents v. 3. make evident And accordingly it is most probable that here thus it should be v. 2. and so the Jewish Arab reads they shall stumble and fall and so the learned Castellio renders it si invadant offensuri sunt atque casuri If they invade me they shall stumble and fall Though it be also possible that it may reflect upon his past experiences of Gods mercies as pledges of his future and then it may retain the praeter tense And therefore I deemed it safest to take that in also in the Paraphrase V. 6. Joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices of jubilation are those of the solemn feasts attended not only with the harmony and Musick of the Levites but the Hosannahs and acclamations of the people Hence Jeremy compares the military clamours of the victorious Chaldeans in the Temple to those that were formerly made there in the day of a solemn feast Lam. 2.7 They have made a noise in the house of the Lord as in a day of a solemn feast And this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or joyful sound which they that hear are by David pronounced blessed Psal 89.15 Blessed is the people that know the joyful sound V. 8. My heart For the meaning of this v. 8. little help will be had from the antient Interpreters The Syriack leave out a part of it unrendred and have only thus much My heart saith unto thee and my face shall seek thy countenance The LXXII and after them the Latine Arabick and Aethiopick in stead of Seek ye my face read I have sought thy face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My heart said to thee I have sought thy face thy face Lord will I seek and other copies with some change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. My heart hath said to thee I will seek the Lord my face hath sought thee thy face Lord will I seek But the Chaldee keeps close to the Hebrew only for seek ye reads in the singular seek thou The full meaning of it will easily be gathered by reflecting on Gods mercy and kindness unto men ready to defend them if they will but call to him for his help This is conteined in this supposed speech or command of Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek ye my face thereby inviting all to address their prayers to him This gracious speech of Gods David here meditates upon and on it founds his confidence and in his addresses to Heaven first minds God of this his command or invitation or incouragement to all to seek to him that is the meaning of My soul said to thee seek ye my face laying a
was dumb I opened not my mouth because thou didst it Paraphrase 9. What is befallen me I am far from repining or murmuring at It comes I know from thee whose disposals are most wise and be it never so sharp I am sure I have well deserved it 10. Remove thy stroak away from me I am consumed by the blow of thine hand Paraphrase 10. Yet if it may be thy will set now a period to my calamities lest I be utterly destroyed by them 11. When thou with rebukes dost correct man for iniquity thou makest his beauty to consume away like a moth surely every man is vanity Selah Paraphrase 11. If thou be displeased as our sins very oft provoke thee the very withdrawing thy favour doth insensibly blast and consume all our wealth and greatness health and beauty and whatsoever is most pretious to us So sure and visible is it that we men and all we have are meer nothing 12. Hear my prayer O Lord and give ear to my cry hold not thy peace at my tears for I am a stranger with thee and a sojourner as all my fathers were Paraphrase 12. Be pleased therefore O Lord to hearken to my sad and mournful request which I now poure out before thee that seeing my time and all mens is so short and transitory in this world this being so contrary to a place of rest or stability 13. O spare me a little that I may recover strength before I go hence and be no more Paraphrase 13. Thou wilt give me a little space of relaxation that I may serve and glorifie thee here on earth before I dy Annotations on Psal XXXIX V. 5. Hand-breadth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies palmas and being here applyed to dayes of mans life certainly denotes the shortness thereof as it were commensurate to the breadth of the palme or hand The copies of the LXXII which now we have read variously some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 followed by several of the antients others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without sense But methinks there should be no doubt but the Original rendring was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either of which differs very little even but by one letter from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Antients most commonly retein and is also exactly answerable to the Hebrew For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius those two words are Synonymous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And accordingly Symmachus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hand-breadths The other interpreters render it paraphrastically the Arabick short the Chaldee light the Syriack with a measure the Latine mensurabiles both these as from the Greek taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for mensurabiles V. 5. Mine age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies time age particularly this age of ours which here we live which belonging to the body the Chaldee by way of paraphrase render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body both here and in Job and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substance the Syriack life the Arabick consistence V. 6. Heapeth up The difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must here be taken notice of The former here appears to contain all the toyle of the harvest in reaping binding cocking all congestion and heaping things together bringing them from the several places where they grow into a cumulus the Chaldee renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to congregate The latter notes the stowing or housing laying it up removing or carrying it out of the field where 't is heaped or cockt up ready for carriage For so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes to lay up sometimetimes to take away And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the feast of Ingathering is the feast of Tabernacles after this last part of harvest was fully ended This then is the description of the vanity of our humane estate that when a man hath run through all the labours of acquisition and hath nothing visible to interpose betwixt him and his enjoyments yet even then he is uncertain not only whether himself shall possess it at last but whether his heir shall do it nay he knows not whether his enemy may not he cannot tell who shall gather them into the barn or enjoy them when they are there V. 11. Moth For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a moth the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a spider paraphrastically expressing the same thing viz. consumption of that which is most pretious the moth so consuming the garment and the spider his own vital faculties when out of his own bowels he spins his web The Chaldee reads it like a moth broken asunder But the phrase is in reason to be applyed to the moths consuming other things not being himself consumed Hos 5.12 I will be to Ephraim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a moth i. e. I will consume them Isa 50.9 the moth shall eat them as a garment The Syriack paraphrase it another way thou hast made their desires fly away as chaffe by desires rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies any thing desirable from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desideravit and so may here be taken for beauty for health for strength for any thing that is most desirable In the end of the verse where in the Hebrew we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely vanity is every man the LXXII from v. 6. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is troubled in vain which shews that they used this larger liberty and kept not themselves to strict literal version The Chaldee reads is nothing the Syriack as a vapour by way of paraphrase also and so we know St. James c. 4.14 resolves our life to be a vapour The Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes such a vapour as comes out of the mouth in speaking The Fortieth PSALM TO the chief Musitian A Psalm of David Paraphrase The Fortieth Psalm is an acknowledgment of Gods mercies to David and of his obligations to God and contains a prophetick mention of the mutual contract betwixt God the Father and Christ the Son It was composed by David and committed to the Prefect of his Musick 1. I waited patiently for the Lord and he inclined unto me and heard my cry Paraphrase 1. In the greatest of my troubles I reposed my full trust and confidence on the Lord I waited his good time and continued my constant prayers unto him and in due season he heard and granted my request 2. He brought me also out of an horrible pit out of the miry clay and set my feet upon a rock and established my goings Paraphrase 2. And though I were very deeply immerst in calamities and so as my condition was well nigh desperate yet he rescued me out of all and set me in a condition of safety and stability 3. And he hath put a new song in my mouth even praise unto our God
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.
〈◊〉 〈◊〉 my footsteps where the Chaldee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my feet As for the phrase washing their feet in the blood of the ungodly it literally signifies the plentifull effusion of the blood of wicked men which the godly live to see but figuratively to refresh as washing of feet was designed to weary travailers to recreate and withal to benefit and profit them as bathing was a principal part of the antient medicine and so besides the thankful acknowledgment of Gods mercy to them in thus destroying their enemies which is some refreshment to those that are under their persecution they receive profitable document also to cleave fast to God and the practice of all virtue which hath this assurance to be secured and remunerated in this life The Fifty Ninth PSALM TO the chief Musitian Altaschith Michtam of David when Saul sent and they watcht the house to kill him Paraphrase The fifty ninth Psalm was composed on a special occasion set down 1 Sam. 19.11 when after Sauls casting his javelin at David he fled to his own house and Saul sent messengers to watch the house in the night that they might slay him in the morning but David being by Michals help let down by a window escaped v. 20. This Psalm as the former was called his jewel and was set to the tune forementioned Psal 57. a. and committed to the Praefect of his Musick 1. Deliver me from mine enemies O my God defend me from them that rise up against me 2. Deliver me from the workers of iniquity and save me from the bloody man Paraphrase 1 2. O thou my most gratious God mine only Protector and Defender be thou pleased to interpose thine hand to rescue me out of the power of my wicked and blood-thirsty enemies 3. For lo they lie in wait for my soul the mighty are gathered against me not for my transgression not for my sin O Lord. 4. They run and prepare without my fault awake to help me and behold Paraphrase 3 4. Now is a season for this thy special interposition for the aid and relief of thy all-seeing Providence for now Saul and his servants have designed my death and though I never in the least provoked him but on the other side have deserved very well of him yet are they resolved to intrap and catch me and then to take away my life 5. Thou therefore O Lord God of hosts the God of Israel awake to visit all the heathen be not merciful to any wicked transgressor Selah Paraphrase 5 Now therefore O thou most powerful God which canst with the least bâ—ck of thine discomfit the strongest forces and hast promised to watch over thy faithful servants be thou pleased to shew forth thy just judgments among men to vindicate the innocent and to dissipate all obstinate wilful sinners see v. 8. and Psalm 10.16 This thou wilt certainly do who art the upright judge of all the word and though thou wilt pardon and accept upon their repentance and amendment the lapses of thy servants yet 't is certain that even in thy covenant of mercy there is no relief for the wilful and impenitent And this abodes most sadly to Saul at this time 6. They return at evening they make a noise like a dog and go round about the City Paraphrase 6. As hungry dogs that come home at evening and are very unquiet and go about the walls of the City for Carrion dead carcasses cast out thither or any thing else that may satisfie their hunger so do the servants of Saul pursue and seek after my life with the greatest impatience and greediness that is possible 7. Behold they belch out with their mouth swords are in their lips for Who say they doth hear Paraphrase 7. All their consultations and discourse is to contrive how they may take away my life and herein they go on unanimously no man among them makes conscience of duty as if there were never a God in heaven to observe and punish such injustice and violence 8. But thou O Lord shalt laugh at them thou shalt have all the heathen in derision Paraphrase 8. But thou O Lord art a beholder of all their actions as of all things else that are done in the world whosoever hath any design contrary to thee see v. 5. though thou permit him a while yet in thy season thou shalt disappoint and punish him This is the method of thy Providence over all the people of the world and thus shalt thou now do in this case disappoint and frustrate all them that watch to take away my life 9. Because of his strength will I wait upon thee for God is my defence Paraphrase 9. The God of heaven is the only safeguard and security the only means of protection I have or can pretend to therefore on him only will I depend for relief or rescue from this danger 10. The God of my mercy shall prevent me God shall let me see my desire upon mine enemies Paraphrase 10. All the good that can ever befal me comes from the meer grace and mercy of God on that therefore I wait with confidence and implore with humility that he will now timely afford it me and disappoint and discomfit mine enemies 11. Slay them not lest my people forget scatter them by thy power and bring them down O Lord our shield Paraphrase 11. As for the manner of it that must also be referred to the wisdom of thy choice to do it in such a way as may have the deepest and most lasting impression on the beholders and that it will not so probably do if thou involve them in one speedy universal slaughter which though it may affect the beholders at the time will be soon forgotten again but by some more lingring way scattering them first and then rendring them the objects of contempt casting them severally into a very low condition in their dispersions for that will continue to mind men of this work of thy vengeance to which all these evils are naturally consequent And this is the method that thou wilt now use in discomfiting them and defending me 12. For the sin of their mouth and the words of their lips let them even be taken in their pride and for cursing and lying which they speak Paraphrase 12. This have they justly brought upon themselves by their perjurious falseness and boldness their maligning and threatening those which never deserved ill of them and their continual going on and obstinate impersuasibleness therein 13. Consume them in thy wrath consume them that they may not be and let them know that God ruleth in Jacob unto the ends of the earth Selah Paraphrase 13. And thus shall God certainly deal with them sending punishment upon punishment till they be quite destroyed and this in so signal a manner that all that behold it shall discern Gods judgment in it and his particular Providence in the government of the world 14.
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
Paraphrase 1 2 3. It is now a season of singing most solemn praises and making the most humble acknowledgments unto God for all his goodness and mercy and grace afforded us O let all his faithfull servants those especially whose office it is to wait at his altar joyn ardently and uniformly in the performance of so joyous and pleasant a duty 4. For the Lord hath chosen Jacob to himself and Israel for his peculiar treasure Paraphrase 4. And two things especially are to be the ingredients in our lands First that God hath vouchsafed to us the dignity and prerogative beyond all other nations in the world that of being his own special care and charge whom he hath peculiarly chosen and espoused to pour out his liberalities among us 5. For I know that the Lord is great and that our Lord is above all Gods Paraphrase 5. Secondly that the power and greatness of this our God doth infinitely exceed all that is so much as pretended to by all the false Idol-deities which are worshipped by other nations 6. Whatsoever the Lord pleased that did he in heaven and in earth in the seas and in all deep places Paraphrase 6. The latter of these is evident in the works of his creation and preservation all that is or ever was in the several parts of the universe the heavens and earth and ocean being at first produced and ever since continued by this power of his 7. He causeth the vapours to ascend from the ends of the earth he maketh lightnings for the rain he bringeth the wind out of his treasuries Paraphrase 7. All the vapours that ascend from any part of this lower world are drawn up by means which he in his wisedom hath appointed for that work and out of them he frameth in the air meteors of diverse kinds clouds that dissolve in rain and flashes of lightning which often accompany that rain and yet neither dry up that nor are quencht by it a work of his wonderfull managery and then the most boisterous winds which no man can imagin whence they come or whither they go but onely that they are laid up by God in some unknown receptacle and from thence brought forth when or for what uses he pleaseth 8. Who smote the first born of Aegypt both of man and beast 9. Who sent tokens and wonders into the midst of thee O Aegypt upon Pharaoh and upon all his servants Paraphrase 8 9. And this omnipotent power of his was he pleased to interpose for us in bringing our ancestours out of Aegypt after he had shewed forth many prodigies of judgments upon the King and all the people of Aegypt at length causing a sad lamentation through the whole land by killing every first-born both of Pharaoh the King and of all other the greatest and meanest inhabitants and extending the stroke even to the first-born of cattel by which act of severity upon them they were perswaded to dismiss the people out of their land 10. Who smote great Nations and slew mighty Kings 11. Sihon King of the Amorites and Og King of Basan and all the Kingdoms of Canaan 12. And gave their land for an heritage an heritage unto Israel his people Paraphrase 10 11 12. So again did he magnifie his transcendent controlling power in subduing those gyantly Kings and people Sinon and the Amorites Numb 21.24 and Og the King of Basan and his army v. 34 35. and the whole Kingdom of Canaan the Kings and all their cities Numb 21.3 whom by no power of their own but by God's delivering them into their hands v. 2. they utterly destroyed And having thus evidenced his power which was the latter thing mentioned v. 5. he also magnified his mercy to us which was the former thing v. 4. to which the Psalmist goes back after the Scripture style see note on Matt. 7. b. in giving us this whole land of Canaan a fruitfull and pleasant land for us and our posterity to injoy by his divine gift as if it had descended to us from our fathers 13. Thy name O God endureth for ever and thy memorial O Lord throughout all generations 14. For the Lord will judge his people and he will repent himself concerning his servants Paraphrase 13 14. Thus are the power and boâ—ty of our God magnified toward us and we obliged never to forget either of them but commemorate them to all ages For though God for our sins doth sometimes justly permit us to be opprest and disturbed by our enemies yet such is his goodness and mercy to us still that upon our returning and repenting he is pleased to return and repent also to pardon our sins to take our parts and avenge us on our enemies See Deut. 32.36 15. The Idols of the heathen are silver and gold the work of mens hands 16. They have mouths but they speak not eyes have they but they see not 17. They have ears but they hear not neither is there any breath in their mouths 18. They that make them are like unto them and so is every man that trusteth in them Paraphrase 15 16 17 18. On the other side the gods of the heathen world v. 5. are all but lifeless inâ—nimate images see Psal 115 4 5 c. not able to afford the least aid to any of their â—otaries A sad reproach that to all those that first make and then pray to and expect assistance from them and an argument that they are but a sort of stocks and stones and images themselves that can believe in or hope for good from such senseless pictures of men whom they worship for Gods 19. Bless the Lord O house of Israel bless the Lord O house of Aaron 20. Bless the Lord O house of Levi ye that fear the Lord bless the Lord. 21. Blessed be the Lord out of Zion which dwelleth in Jerusalem Praise ye the Lord. Paraphrase 19 20 21. And the sadder the condition is of such worshippers of all the gentile world which is thus infatuated the more are we of Israel obliged to bless and magnifie the Lord of heaven if it be but for that blessing bestowed so graciously and happily upon us of rescuing us out of the blindness and sottishness and utter darkness which possesseth the hearts of the far greater part of the world And on this account as also for all other his mercies it is the special duty of this whole nation thus assumed by him to be his people but especially the Priests and Levites and all his faithfull servants whom he hath yet more obliged separated them from the rest of this people and assumed them yet nearer to himself to bless and praise and magnifie his holy and glorious name to assemble together at the place of his solemn worship the place where he is pleased in a most special manner to reside and presentiate and exhibit himself unto them that address themselves to him there and there to sing continual Hosannahs and Hallelujahs to him
actuated by a full diet and inflation of the soul through taking in of knowledge virtue or the like which is intended indeed for nourishment for the soul but through some vice in the digestive faculty turns all into air and vapors and windiness whereby the soul is not fed but distended and not fill'd but troubled and even tortured out of it self To this first kind of pride may be accommodate many of the old phancies of the Poets and Philosophers the Gyants fighting with God i. e. the ambitious daring approaches of the soul toward the unapproachable light which cost the Angels so dear and all Mankind in Eve when she ventured to taste of the Tree of Knowledge Then the phancy of the Heathens mentioned by Athenagoras that the souls of those gyants were Devils that 't is the Devil indeed that old Serpent that did in Adam's time and doth since animate and actuate this proud soul and set it a moving And Philoponus saith that winds and tumours i. e. lusts and passions those troublesome impressions in the soul of man are the acceptablest sacrifices the highest feeding to the Devils nay to the very damned in Hell who rejoyce as heartily to hear of the conversion of one vertuous or learned man to the Devil of such a brave proselyte I had almost said as the Angels in Heaven at the repentance and conversion of a sinner This is enough I hope to make you keep down this boiling and tumultuousness of the soul lest it make you either a prey or else companions for Devils and that 's but a hard choice nay a man had far better be their food than their associates for then there might be some end hoped for by being devoured but that they have a villanous quality in their feeding they bite perpetually but never swallow all jaws and teeth but neither throats nor stomachs which is noted perhaps by that phrase in the Psalmist Death gnaweth upon the wicked is perpetually a gnawing but never devours or puts over Pride in our education is a kind of tenderness and chilness in the soul that some people by perpetual softness are brought up to that makes them uncapable and impatient of any corporal or spiritual hardness a squeasiness and rising up of the heart against any mean vulgar or mechanical condition of men abhorring the foul clothes and rags of a beggar as of some venomous beast and consequently as supercilious and contemptuous of any piece of God's service which may not stand with their ease and state as a starch't Gallant is of any thing that may disorder his dress Thus are many brought up in this City to a loathing and detestation of many Christian duties of alms-deeds and instructing their Families in points of religion of visiting and comforting the sick nay even of the service of God if they may not keep their state there but specially of the publick prayers of the Church nothing so vulgar and contemptible in their eyes as that But I spare you and the Lord in mercy do so also The third kind of pride is a supercilious affected haughtiness that men perhaps meekly enough disposed by nature are fain to take upon them for some ends a solemn censorious majestick garb that may entitle them to be patriots of such or such a faction to gain a good opinion with some whose good opinion may be their gain Thus was Mahomet fain to take upon him to be a Prophet and pretend that 't was discoursing with the Angel Gabriel made him in that case that his new wife might not know that he was Epileptical and so repent of her match with a beggar and a diseased person And upon these terms Turcism first came into the world and Mahomet was cried up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest Prophet to omit other witness as the Saracen fragments tell us that we have out of Euthymius Thus are imperfections and wants sometimes even diseases both of body and mind assumed and affected by some men to get authority to their persons and an opinion of extraordinary religion but rather perhaps more Oyl to their Cruse or custom to their trading But not to flutter thus at large any longer or pursue the common-place in its latitude the Pharisees pride here expresseth it self in three things 1. his posture standing apart 2. his manner of praying altogether by way of thanksgiving 3. his malicious contemptuous eye upon the Publican The first of these may be aggravated against the schismatick that separates from the Church or customs but especially Service and Prayers of the Church 'T is pride certainly that makes this man set himself thus apart whereas the very first sight of that holy place strikes the humble Publican upon the knees of his heart afar off as soon as he was crept within the gates of the Temple he is more devout in the Porch than the Pharisee before the Altar The 2 d. against those that come to God in the pomp of their souls commending themselves to God as we ordinarily use the phrase commending indeed not to his mercy but acceptance not as objects of his pity but as rich spiritual Presents not tears to be received into his bottle but jewels for his treasure Always upon terms of spiritual exultancy what great things God hath done for their souls how he hath fitted them for himself never with humbled bended knees in acknowledgment of unworthiness with St. Paul who cannot name that word sinners but must straight subsume in a parenthesis of whom I am the chief 1 Tim. i. 15 and for the expression of the opinion he had of his own sanctity is fain to coyn a word for the purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word not to be met with in all Greek Authors again before he used it less than the least of the Saints Ephes iii. 8 And Jacob in a like phrase I am less than all thy mercies Gen. xxxii 10 The Litany that begins and ends with so many repetitions importuning for mercy even conjuring God by all powerful names of rich mercy that can be taken out of his Exchequer to have mercy upon us miserable sinners this is set aside for the Publican the sinners Liturgy nay as some say for the profane people only not to pray but to swear by But this only as in transitu not to insist on The 3 d. expression of his pride is his malicious sullen eye upon the Publican and that brings me to the next thing proposed at first the Pharisees censoriousness and insinuated accusations of all others I am not as other men extortioners c. or even as this Publican 'T were an ingenuous speculation and that which would stand us in some stead in our spiritual warfare to observe what hints and opportunities the Devil takes from mens natural inclinations to insinuate and ingratiate his temptations to them how he applies still the fuel to the fire the nourishment to the craving stomach and accommodates all his
the poor when he draweth him into his net Paraphrase 9. For these he lies in ambush as a Lion in expectation of his prey on purpose to tear and devour them lays his toils to insnare them with all the subtlety imaginable draws them into his power and then useth the utmost violence upon them rends them and preys on them 10. He coucheth and humbleth himself that the poor may fall by his strong ones Paraphrase 10. And as a Lion is then most couchant when his aims are most bloody and designs that insidious posture to that very end so doth he put on the guise of the greatest meekness and humility on purpose that as a Lion again he may make use of it to the greatest advantage of seising on his prey oppressing any that are weaker than he whensoever it comes within reach of him 11. He hath said in his heart God hath forgotten he hideth his face he will not see it Paraphrase 11. All this while he perswades himself that God takes no notices of these oppressions of his is confident never to be called to any account for them 12. Arise O Lord O God lift up thy hand forget not the humble Paraphrase 12. But thou O Lord of all power and justice and withal of grace and mercy to them that wait on thee be pleased at length to stretch forth thy hand of defence and relief to all that are thus oppressed and injured 13. Wherefore doth the wicked contemn God he hath said in his heart Thou wilt not require it Paraphrase 13. This thy longanimity in forbearing of wicked men and permitting them to prosper makes them blaspheme thee as one that either doth not see or will never punish their violences v. 3. 14. Thou hast seen it for thou beholdest mischief and spight to requite it with thy hand the poor committeth himself unto thee thou art the helper of the fatherless Paraphrase 14. But they will one day find themselves in a sad errour and discern to their cost that God hath seen all the oppressions of their lives and will repay indignation and anger and wrath upon every Soul that hath gone on in this enormous atheistical course and on the other side take a special care of all helpless men that rely and trust on him and commit themselves by patience and piety to his custody 15. Break thou the arm of the wicked and the evil man seek out his wickedness till thou find none Paraphrase 15. For thou Lord wilt shew forth thy vengeance and bring to nothing the oppressors power visit him and his deeds till they be utterly destroyed 16. The Lord is King for ever and ever the heathen are perished out of his land Paraphrase 16. Thus will God vindicate himself to have the governing of the world in his hands and though wicked men and oppressors prosper for a time and this tempt men to some doubts and atheistical disputes yet the conclusion will clear the doubt and confirm all that consider it in the adoration of Gods power and justice viz. the utter extirpation of wicked men out of Canaan the emblem of Heaven 17. Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine ear to hear Paraphrase 17. Thou hast O Lord by promise obliged thy self never to reject any humble suppliant that wants and waits for thy help the ardency of humble addresses to thee is thine own gift and then thou canst never reject or despise those requests which are thus by thine own spirit and appointment directed and brought to thee 18. To judge the fatherless and the oppressed that the man of the earth may no more oppress Paraphrase 18. And this gives security and confidence to the most helpless and desolate that thou wilt in thy good time interpose thy aids and thy vengeance to relieve the opprest when he is duly qualified for that mercy and to subdue and confound the atheistical tyrannizing oppressors and shew them how small reason they had to rejoyce and boast of Gods not seeing or considering their actions Annotations on Psalm X. V. 2. Persecute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things as was said note on Psal 7. e. to persecute and to be set on fire and though we render it in the former sense and so apply it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked in the active sense the wicked persecutes the poor yet the antient Interpreters generally render it in the passive and apply it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor that in the pride of the wicked he is set on fire i. e. brought into great tribulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII in the sense that S. Peter uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4.12 for a great persecution and affliction that fell on godly men And thus the sense will very well bear it in this place and the matter be little varied which way soever the rendring be it being all one whether the wicked in his pride persecute the poor or the poor be persecuted and afflicted and opprest in or through the pride of the wicked The Chaldee exactly follows the Hebrew and is as ambiguous as that but is translated in the passive sense V. 3. Blesseth Some incertainty there is in rendring this latter part of the third verse The LXXII besides that they take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked from the beginning of the next verse and joyn it with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked hath provoked the Lord they also render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is blest and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the injurious and so the Syriack and Latine But the Chaldee varies from them and keeps nearer the Hebrew The chief difficulty is in the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though in Kal it signifies to bless yet in Piel as here 't is used it is observed sometimes to signifie in a contrary sense to curse or blaspheme So evidently Job 1.5 Peradventure they have sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and curst God in their heart the Targum read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and provoked God so again v. 11. and c. 11.5 and 9. Curse God and die so 1 King 21.10 of Naboth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast blasphemed or cursed God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Targum Blasphemed before God and so again v. 13. And thus the Arabick word to bless as Mr. Pocock cites it out of Nehayah signifies also to reproach or rail at and many other words of contrary significations are noted by him Not. miscell ch 2. And so most reasonably it must signifie here and then the meaning will be clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Nominative Case as in the beginning of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been and no ellipsis to be supplyed save only of the copulative and which is much more frequent and easie than what
as when fearful birds flie to the tops of Mountains out of the foulers reach 2. For loe the wicked bend their bow they make ready the arrow upon the string that they may privily shoot at the upright in heart Paraphrase 2. They are daily discouraging me with the approach and preparations of mine enemies and the closeness and unavoidableness of their designs against me 3. If the foundations be destroyed what can the righteous do Paraphrase 3. Assuring me that within a while all my preparations and Forces will be routed and then 't is not my righteousness will give me any support or security 4. The Lord is in his holy Temple the Lords throne is in Heaven his eyes behold his eye-lids try the Children of men Paraphrase 4. But my full reliance and confidence in God arms me against all these temptations to fear and despair Let the strength and preparations of my enemies be what they will and my condition as low and destitute in the eye of man as is possible yet I am sure God sits in Heaven as in a sanctuary and on a throne so that I have my double appeal and resort to his mercy and his justice the former to secure the righteous the latter to subdue and destroy the wicked oppressor and from these two I have grounds of assured confidence that that all-seeing Majesty that knoweth and judgeth the actions of men will not fail to judge on my side to secure me and destroy my proudest adversaries 5. The Lord tryeth the righteous but the wicked and him that loveth violence his soul hateth Paraphrase 5. For as it is most infallibly certain that God doth overlook and sentence all and every action of all sorts of men both good and bad and approves and justifies and acquits and withall maintains the cause undertakes the patronage of the sincerely upright person and though he permit him to be under some temptations and seeming destitutions for a while yet finally delivers him and vindicates his integrity and suffers not any thing which is truly ill to befall him but converts all into good to him so on the other side he abhors violence and injustice and permits not that finally to prosper save to the destruction and endless mischief of the Authors of it 6. Upon the wicked he shall rain Snares fire and brimstone and an horrible tempest this shall be the portion of their Cup. Paraphrase 6. Be their Forces and preparations never so strong God can and will defeat them all when man cannot intrap them or overcome them by his policy God will do it for him bring them into some trap or other that shall keep them fast enough from injoying their projected prey from hurting the righteous and this oft so unexpectedly and so strangely as that it shall be acknowledged the immediate work of God as much as if it came down in a showre of rain visibly from Heaven And so when men cannot by their own strength resist them God will destroy them by his interposition and that so observable to pious considering spectators that it shall be attributed to him as immediately and signally as was the destruction of Sodom by fire and brimstone or of the Aegyptians by means of the strong East-wind Exod. 14.21 which drowned them c. 15.10 and secured the Israelites Thus shall God finally deal with the wicked oppressors though he bear patiently with them for a while 7. For the righteous Lord loveth righteousness his countenance doth behold the upright Paraphrase 7. For as God is most just and upright in himself and perfectly abhors all the injustices and oppressions of wicked men so doth he think himself obliged to favour and protect innocence wheresoever it is and accordingly considers and regards and with his own eye of special watchful providence defends and secures all those that walk uprightly Annotations on Psal XI V. 1. Your mountain where the Hebrew now reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to your mountain a Sparrow all the antient interpreters uniformly read to the mountain as a Sparrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the rest and so the sense exacts and so it is possible the reading antiently was without the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the mountain as a Sparrow as Psal 102.7 we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Sparrow upon the house top However if it be flie Sparrow to your Mountain the sense will be the same as a Sparrow to the Mountains your being redundant in sense so the Jewish-Arab to some of the mountains V. 3. If the foundations It is not certain what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here The word is once more found Isa 19.10 where we read purposes and in the margin foundations and by some learned men 't is rendred nets by others more agreeably to the context dammes or pool-heads The Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuit denotes promiscuously to make or prepare or raise whether a damme a work a fortress and rampart of any kind or a family or an Army c. From the first of these wherein 't is used Isa 26.1 God saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will found or cast up Salvation for walls and bull-warks the noun may here signifie a refuge or place of strength such as were ordinarily built on hills which were mention'd v. 1. from the second is Seths name Gen. 4. because saith Eve God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath prepared me another seed for Abel hath given me saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raised up say the LXXII In the third sence 't is used Psal 3.6 for laying siege incamping raising an army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assembling saith the Chaldee in a militarie manner so Isa 22.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall set themselves in array And it is most probable that here in a discourse of enemies and hostility it should be used either in that first or in this third sense either for fortresses or strong holds or else for other forces and preparations military It is thought also capable of another notion for laws the foundations of Government and the defences or bulwarks of every mans right which by another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are so stiled Psal 82.5 speaking of Judicature perverted All the foundations of the earth are out of course But the context here speaking of David and his enemies and using another word doth not so well allow of this To that of fortresses the story agrees not for David had none such To the latter of forces or preparations military the LXXII and the other interpreters following them best agree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have destroyed what thou hast prepared and the Syriack yet more fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what thou hast prepared they have dissipated The Latine not so fully yet to the same sense qua perfecisti destruxerunt they have destroyed what thou hast done i. e. the preter for the future
must be acknowledged to have some obscurity in them V. 16. Desolate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anus one oft used for unigenitus an onely son doth also signifie a solitary and desolate person so Psal 68.6 God setteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the solitary in families i. e. gives them children that had none So Psal 22.20 deliver my soul from the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my onely one i. e. my soul which is now left destitute from the power of the dog and so here as must be concluded from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afflicted which is added to it Yet have the LXXII rendred it in the other signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely-begotten and so the Arabick onely son But the Latine more to the letter unicus pauper sum ego I am alone and poor V. 21. Integrity For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 integrity and uprightess in the abstract and singular the LXXII read in the concret◠and the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the innocent and right and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep or preserve is by them rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stuck or adhered to me as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colligavit to be bound up in league with any But the Chaldee render it clearly Perfectness and uprightness shall preserve me And thus also 't is capable of two sences one in relation to himself the other to God If it refer to David himself then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will best be rendred simplicity that ingredient in Jacobs character as that is somewhat inferior to goodness which v. 8. is joyned with uprightness and both spoken of God besides whom none is good in that sense as Christ saith But it may not unfitly refer to God and then it will signifie perfectness in the highest degree and as that denotes the greatest goodness and mercy as when Christ saith be you perfect as your Father in heaven is perfect Mat. 5.48 't is Luk. 6.36 be ye merciful as your heavenly Father is merciful and then as Psal 23.6 we have Surely goodness and mercy shall follow me all the days of my life referring questionless to Gods goodness c. so here it may well be Perfectness and uprightness i. e. Gods perfectness and uprightness his mercy in promising his fidelity in performing shall preserve me The Twenty Sixth PSALM A Psalm of David Paraphrase The Twenty Sixth Psam was composed by David as an appeal to God to vindicate his integrity and deliver him from his enemies 1. Judge me O Lord for I have walked in mine integrity I have trusted also in the Lord therefore I shall not slide Paraphrase 1. To thee O Lord I appeal for patronage and relief and to qualifie my self for so great a dignity am able only to say this for my self 1. That I have not injured them that invade me nor by any other wilful prevarication from my duty forfeited thy protection 2. That I have constantly and immutably reposed my full trust and dependance on thee my only helper 2. Examine me O Lord and prove me try my reins and my heart Paraphrase 2. For these two I humbly offer my self to thy divine most exact inspection and examination even of my most inward thoughts and if thou seest good to thy casting me even into the furnace of affliction for the approving my sincerity herein 3. For thy loving-kindness is before mine eyes and I have walked in thy truth Paraphrase 3. What ever thy trials are this thou wilt certainly find that I have never failed to meditate on delight in and repose all my trust in thy mercies and that I have sincerely performed obedience to all thy commandments 4. I have not sat with vain persons neither will I go in with dissemblers Paraphrase 4. My conversation hath not been tainted with the evil examples of the world I have not been guilty either of falseness or treachery or any manner of base unworthy dealing 5. I have hated the congregation of evil doers and will not sit with the wicked Paraphrase 5. On the contrary I have detested and abhorred all assemblies of those that design such things and constantly eschewed entring into any of their consultations 6. I will wash mine hands in innocency so will I compass thine altar O Lord. Paraphrase 6. I have indeavoured daily so to prefere my thoughts and actions from all impurity that I might be duly qualified to offer my oblations to thee with confidence to be accepted of thee 7. That I may publish with the voice of thanksgiving and tell of all thy wondrous works Paraphrase 7. To proclaim to all men in the solemnest manner thy abundant rich mercies to those that keep close to thee 8. Lord I have loved the habitation of thy house and the place where thine honour dwelleth Paraphrase 8. O what a pleasure hath it alwayes been to me to come and offer up my prayers before the Ark the place where thou art graciously pleased to presentiate and exhibite thy self 9. Gather not my soul with sinners nor my life with bloody Men. Paraphrase 9. This I hope may be ground of assurance to me that thou wilt not deal with me as with wicked and bloody men that thou wilt not permit me to fall under their fate to perish as they do 10. In whose hand is mischief and their right hand is full of bribes Paraphrase 10. Who design and consult and contrive nothing but injustice and spare no liberalities that may be useful toward that end 11. But as for me I will walk in mine integrity Redeem me and be merciful unto me Paraphrase 11. Out of such mens power and malice be thou pleased to rescue me who have never yet forfeited mine integrity 12. My foot standeth in an even place in the congregation will I bless the Lord. Paraphrase 12. I am constant and steady in my adherence and relyance on thee thou I know wilt support me and I will make my most solemn acknowledgments of it to thee Or And now what have I to do but to offer sacrifice to thee and bless and praise thee for ever in the publick assembly Annotations on Psalm XXVI V. 1. Slide The only difficulty in this verse is in what sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken The verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to trip to totter to be shaken or moved to be ready to fall inconstant or not able to stand And it may be applyed either to the subject matter of his hope that he shall not be cast down by his enemies forsaken by God and that look't on as a reward of his hope and so our English understands it and accordingly infers it with the illative therefore Or else it may be applyed to the hope it self or David hoping and then it signifies the constancy of his unshaken hope that
womb opens and they bring forth presently This seems to be the meaning of the LXXII also that render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparing the binds viz. to bring forth This is here set poetically to express the great consternation that the Moabites and Edomites intimated in the former verse were in V. 10. The floud That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wither signifies a floud of waters or deluge that layes all wast is certain Such was that in Noahs time vulgarly and by way of eminence thus stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deluge and of that the Chaldee understands this place God say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the generation of the deluge sat in judgment and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall make the deluge to be inhabited or make the world habitable after it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called back the deluge saith the Syriack restrained it saith the Arabick rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sits in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitavit And thus it may properly be understood here the only place where the word is used save in the story of Noah as reflecting on the great judgments of God on the old heathen sinful world which he still continues although not in the same way of execution upon the heathen Princes Davids and his enemies But it is also possible that as waters and many waters signifie no more then the clouds see note c. so here the floud which is still but a multitude of waters may be taken for those waters above the firmament the clouds or watery meteors which when they were let loose upon the old world the windows of heaven were said to be opened But these withall very fit poetically to signifie the armies of David and Gods enemies which also if not represt lay wast as a flood and come in like a deluge So a flood of mighty waters signifies Isa 28.2 and the enemies coming in like a flood Isa 59.19 See Jer. 46.7 8. and 47.2 Dan. 9.26 and 11.22 Am. 9.5 Nah. 1.8 And in the like though nor the same style David speaks of his enemies Psal 6◠2 and Psal 124.4 And then Gods sitting on them will be his judging and executing punishments upon them i. e. these heathen people here formerly mentioned The Thirtieth PSALM A Psalm and song at the dedication of the house of David Paraphrase The Thirtieth Psalm was composed by David to accompany the festival at the dedication of his house the building whereof is mentioned 2 Sam. 5.11 soon after the end of his war with Sauls house and his being anointed King over Israel and is the commemoration of his own great troubles and dangers and Gods rich mercy in delivering him out of them 1. I will extol thee O Lord for thou hast lifted me up and hast not made my foes to rejoyce over me Paraphrase 1. I will magnifie thy mercy O Lord who hast restored me peaceably to the throne out of a very low and well-nigh lost condition When I was made like water spilt upon the earth and not only so but as such water again sunk into the pit v. 3. thou wert then pleased as it were to let down the pitcher into that pit and from those many waters that there are lost to recover and gather up one who could not deserve to be esteemed as a drop of the bucket and so to lift me and to draw me out of that pit to enable me to overcome all difficulties and not suffer mine enemies to prevail against me who would have triumpht abundantly if thou hadst not rescued and delivered me out of their hands 2. O Lord my God I cryed unto thee and thou hast healed me Paraphrase 2. When I was in distress I addrest my prayers to thee and thou gavest me release 3. O Lord thou hast brought up my soul from the grave thou hast kept me alive that I should not go down to the pit Paraphrase 3. It was thy continued aid and protection that still supported me without which I had certainly been destroyed 4. Sing unto the Lord O ye Saints of his and give thanks for the remembrance of his holiness Paraphrase 4. O let this be matter of rejoycing and blessing God to all pious men let it excite all such to knowledge and commemorate his fidelity and mercy to all that wait on him 5. For his anger endureth but a moment in his favour is life weeping may endure for a night but joy cometh in the morning Paraphrase 5. When he chastiseth his servans for their sins this endureth but for a small time but the effects of his favour never have any end he exerciseth them with sadness and light affliction for some small space but then presently follow solid and durable joys 6. And in my prosperity I said I shall never be moved 7. Lord by thy favour thou hast made my mountain to stand strong thou didst hide thy face and I was troubled Paraphrase 6 7. When Saul was dead and I was crowned both over Judah and Israel in Hebron and the Ark the pledge of Gods presence and powerful assistance placed and setled in the hill of Sion I deemed my quiet and prosperity so compleat that I needed not to fear removing out of it Gods special favour to me had exalted me to the throne and as I thought now secured me in it But he was pleased for some time to withhold my rest For as after my first crowning I was seven years together exercised by enemies of the house of Saul 2 Sam. 5.5 so after this second other troubles assaulted me thereby to instruct me by what tenure it was that I held my security meerly by his continued favour and mercy toward me 8. I cryed to thee O Lord and unto the Lord I made supplication 9. What profit is there in my blood when I go down into the pit shall the dust praise thee shall it declare thy truth Paraphrase 8 9. In this estate I made my moan to God and besought him that he would not give me up to the malice of mine enemies to be destroyed and slaughtered by them but magnifie in me at once his mercy and his fidelity the one in preserving my life and restoring me to peace the other in performing those promises which would seem to have been frustrated by my death 10. Hear O Lord and have mercy on me Lord be thou mine helper Paraphrase 10. And to that end that he would now seasonably interpose his hand for my assistance 11. Thou hast turned for me my mourning into dancing thou hast put off my sack-cloth and girded me with gladness Paraphrase 11. 〈◊〉 at length my 〈…〉 been heard and all my sorrow and affliction exchanged for joy and a most prosperous condition and establishment in the Kingdom 2 Sam. 5.12 which is now the more glorious by comparison with my former sadness 12. To the end that
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
thy appointed place of hearing requests and then quietly attending thy time with full confidence of a seasonable audience from thee we have never been disappointed 10. According to thy Name O God so is thy praise unto the ends of the earth Thy right hand is full of righteousness Paraphrase 11. Thy Name is spoken of over all the world and where-ever the mention of it is come men admire and celebrate thy glorious works of mercy to thy people Innumerable are the acts of goodness which have been wrought by thy right hand through the special interposition of thy power for us thy unworthy servants and thereby art thou set out most holy and most renowned in the eyes of all men thy justice and thy mercy being for ever discernible in the exercise of thy power 11. Let mount Sion rejoyce let the daughters of Judah be glad because of thy judgments Paraphrase 11. Let Jerusalem the Metropolis and all the lesser cities of Judah and the people therein joyn all in a festival celebration of thy great and wondrous works of deliverance and all sorts of blessings which God hath afforded them 12. Walk about Sion and go round about her tell the towers thereof Paraphrase 12. There is nothing so deserving our solemnest meditations as this goodness of God unto his people exhibited in his Sanctuary in answer to their prayers A man may very comfortably and profitably spend all his time in contemplation of it walking about the city and seeing whether God have not exactly guarded it not any one tower of it demolisht but especialy considering this his Sanctuary on the hill of Sion surveighing the very external fabrick numbring the towers of it as emblems but very imperfect ones of the lustre and magnificence of that God that inhabits there and from thence signally answers the prayers of his people 13. Mark ye well her bulwarks consider her palaces that ye may tell it to the generations following Paraphrase 13. Spend your time in a diligent consideration of the fortifications and stately lofty buildings thereof survey them severally that ye may be able perfectly to decipher them to posterity and by that imperfect measure think what a powerful and admirable Deity it is that inhabits there and what a glorious Church he will provide himself in the days of the Messias of which this is but a dark feeble adumbration 14. For this God is our God for ever and ever he shall be our guide unto death Paraphrase 14. Let us therefore all praise and magnifie this glorious God of Israel and adhere constantly to him in despite of whatsoever temptations to withdraw us from him and he guided and ruled by him to the end of our lives Annotations on Psalm XLVIII V. 2. Beautiful for situation For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair in situation in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a clime or province or tract of ground the Roman LXXII reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some other antient Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so Apollinaris hath it and as the Latine of that S. Augustine and S. Ambrose read dilatans dilating This latter may not improbably have respect to a notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usual in the Misneh for the boughs or top branches of a tree which some of the Jews also would have take place here as comparing Sion to a beautiful well-spreading tree But the vulgar hath fundatur which though it imperfectly expresseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it seems rather to respect that then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and gives us reason to read it otherwise than the ordinary copies now will have it neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Roman nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Kircher but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adjective neuter agreeing with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hill of Sion for which again the ordinary copies read corruptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hills That these two errors of the Scribe are thus to be amended appears by the Latine Fundatur mons Sion the mount Sion is founded rooting and founding being so neer in sense that there can be no doubt but they thus rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of this rendring the account also may most probably be fetcht from the forementioned notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for boughs for though the boughs be contrary to the root and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the well settling of the roots being the cause of the flourishing of the boughs the one may pass for a periphrasis of the other But the other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a clime or tract of ground may well be accepted and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be no more then among us Bellofitum faire in situation And to this also the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well accord the situation being not unfitly exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 root and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a denotation of the beauty But of this the Latine fundatur is not expressive Here follows in our reading of the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitated also by the Latine exultatione But here also 't is not improbable the Copies of the LXXII are corrupt being so easily changed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rejoycing or a kind of rejoycing of the whole earth as the Syriack as well as the Chaldee literally render And that being admitted the LXXII which are now remote enough will be exactly answerable to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hill of Sion is well rooted or well seated the perfection of beauty Psal 50.2 Lam. 11.15 built very advantagiously in respect of Situation the joy of the whole land so again Jerusalem is stiled Lam. 11.15 the sides literally according to the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the North i. e. on the north side of Jerusalem V. 7. Tarsis Of Tarsis what place it is and how variously interpreted by the Antients is set down at large by the learned Bochart whose opinion of it he hath solemnly confirmed viz. that it belonged to Spain neer to Gadir or Gades now softned into Cades and was the same that Authors call Tartessis or Tartessus a most opulent place by the Poets therefore turned into the Elysian fields and by Geographers called Hercules pillars beyond which was no Passing That in this place were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mines of Gold and Silver see Stephanus Byzant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a city of Tartessia saith he i. e. Tarshis who adds Tinn also in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Strabo both brass and iron of which sorts as also of silver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he there is neither so much nor so good as yet discovered to be in any part of the earth Hence was i◠that the Phoenicians i. e. the old
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
to resolve what is the Importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall not fear For though the joyning it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedent seems regular they shall shoot and not fear yet the context seems not to agree to that The design of the place is to express calumniators and whisperers who shoot poysonous words like darts v. 3. and shoot them in secret and suddenly in the beginning of the verse and to that best agrees the interpreting it of those that are thus secretly and suddenly shot at by them that they do not fear But then this agrees not with the Syntaxis for those were in the former part of the verse mentioned in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect man whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the plural This makes it necessary to recurre either to the Hebrew practice which often passes from one number to another or else to their idiome frequently taken notice of of putting the third person active to denote the passive without consideration of the persons that are the agents as when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall receive you imports no more than you shall be received So here suddenly do they shoot and they fear not will signify suddenly do they shoot and no man fears or as ו oft signifies when or while none fear And if we consider the Genius of the antient Poetry consisting much in Paronomasia's and verbal allusions which is here so visible betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shooting and fearing it will appear to be an elegance and not any harsh expression Thus the LXXII render it in sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shoot and shall not be feared and the Syriack not far distant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall not be seen i. e. shall come upon them unawares when being not seen they are not feared or expected To this rendring the learned Castellio adheres reading ut eos improviso figant nihil tale metuentes that they may unexpectedly wound them not fearing any such thing to that purpose changing the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedent into the plural homines integros V. 8. Make their own tongue to fall From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impegit to stumble is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being applied to the tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that their own tongue as appears by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 themselves may signifie in proportion with the stumbling of the feet stammering or sticking in speech linguiâ— bâ—fitent saith Castellio stick or stammer with their tongues The Syriack render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their tongues shall be weak from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decurtatus est infirmatus est This is ordinary for men that are in a sudden affrightment upon any unexpected accident and so here very appliable to Sauls Army at their defeat But in this rendring there is no account given of the suffix in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows The Jewish Arab therefore renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the nominative case which being joyned with the verb plural must relate to more tongues of more speakers and reads thus It is their own tongue that hath made them stumble To which the Chaldee best accords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall make themselves stumble with their tongue for that is all one with their tongue shall make them stumble But perhaps the rendring will yet be more literal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their tongue shall cause it to fall upon them by it meaning the mischief or punishment which certainly is spoken of and may best answer the suffix 'T is also possible that it may be thus divided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall make him stumble or fall i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stroaks or wounds immediately foregoing v. 7. and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their tongue is upon or against themselves In either rendring the sense is the same that their tongues by which they designed to hurt others shall bring mischief upon themselves The LXXII which read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their tongues have brought them to nought are punctual in observing the suffix and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural their tongues not tongue to agree with the verb plural but then they take no notice of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon themselves This the Latine express by coâ—â—ra eos but in their infirmatae sunt linguae eorum observe not the suffix To this is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fly from all that see them shall fly from them and so 't is exprest in the history 1 Sam. 31.7 and 1 Chron. 10.7 And when the men of Israel c. saw that the men of Israel fled and that Saul and his sons were dead they forsook the Cities and fled The Syriack express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall fear from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were troubled To the same sense the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 motus est were moved though the translator render it movebunt capita sua they shall shake their heads an expression of dislike and aversion to them The Sixty Fifth PSALM TO the chief Musitian A Psalm and song of David Paraphrase The sixty fifth Psalm is a thankful commemoration of Gods mercies and deliverances probably of his restoring plenty v. 9 10 11 12. after the three years famine 2 Sam. 21.1 composed by David to be sung by the quire and to that end committed to the Praefect of his Musick 1. Praise waiteth for thee O God in Sion and unto thee shall the vow be performed Paraphrase 1. To thee O Lord our solemnest praises are most due and the richest of our vowed oblations or free-will offerings 2. O thou that hearest prayer unto thee shall all flesh come Paraphrase 2. Thy property it is to give a favourable audience to all petitions that are duly and faithfully presented unto thee by any obedient servant of thine This thou hast now most gracioussy done to me see 2 Sam 21.1 where David enquired and the Lord answered c. And this is an encouragement and obligation to all such to make their constant addresses to thee and to all others to hasten to qualifie themselves for a capacity of that unvaluable priviledge to betake themselves to Gods service that so they may have this freedom and dignity of access unto him 3. Iniquities prevail against me as for our transgressions thou shalt purge them away Paraphrase 3. Our sins have justly deserved thy displeasure and been of force to make a separation between thee and us but thou art gratiously pleased to afford us thy free pardon of them to deal with us and accept our prayers as if we had not thus provoked thee 4. Blessed is the
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
that will not be purified cast us again into what fornace thou pleasest that we may at length leave our dross our filth behind us and having used thine own methods toward this end and purged our eyes to see that it is thou that hast thought this necessary for us that hast of very mercy very fidelity thus caused us to be troubled work in us that purity here which may make us capable of that vision that peace that fulness of sanctity and glory hereafter Which God of his infinite abyss of Purity grant us all To whom with the Son that Image of his Father's Purity and the holy sanctifying purifying Spirit c. Christ and Barabbas THE SEVENTH Being a Lent SERMON at Oxford A. D. 1643. JOHN 18.40 Not this Man but Barabbas THIS passage of Story not unagreeable to the time every day of Lent being a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Passion-week hath much of the present humour of the World in it whether we consider it as an act of Censure or as an act of Choice both these it is here in the Jews 1. An Act of popular Censure i. e. most perfect injustice very favourable to the Robber and very severe to Christ Barabbas may be releas'd the vilest wretch in the world one that was attach'd for robbery and for insurrection may become the peoples Favourite be pitied and pleaded for and absolutely pardon'd dat veniam corvis the blackest Devils in Hell shall pass without any of our malice our indignation our animosities but an innocent Christ or any of his making one that comes from Heaven to us upon errands of holiness of reformation that by authority of his doctrine and example would put vice out of countenance discover our follies or reproach our madnesses and in the Wisemans phrase upbraid our ways and reprove our thoughts he that hath no sins to qualifie him for our acquaintance no oaths no ribaldry to make him good company none of the compliances or vices of the times to commend him to our friendship at least to our pardon none of that new kind of popularity of being as debauch'd and profestly vitious as other men shall be supected and feared and hated the most odious unpardonable unsufferable neighbour grievous unto us even to behold Wisd 2.15 Innocence is become the most uncomely degenerous quality vertue the most envious censorious thing the not being so near Hell as other men the most ridiculous scrupulosity and folly in the world And the misery of it is there is no discoursing no reasoning this humour out of us they had cried once before and the crossing doth but more enflame them the charm that should have exorciz'd doth but enrage the evil spirit Then cried they all again saying Not this man but Barabbas But besides this I told you these words might be taken in another notion and under that it is that we are resolved to handle them as an act of the Jews choice of their absolute inconditionate decree their loving of Barabbas and hating of Jesus not before they had done either good or evil but after one had done all the evil t'other all the good imaginable then hating the Jacob and loving the Esau electing the Robber and rejecting the Saviour the Barabbas becomes a Barabbas indeed according to the origination of the name a son of a father a beloved son in whom they are well pleased a chosen vessel of their honour and Christ the only refuse vessel of dishonour the only unamiable undesirable formless beautiless reprobate in the mass Non hunc sed Barabbam Not this man c. In the words under the notion of the Choice you may please to take notice of these severals 1. A Competition precedaneous to this Choice presumed here but express'd in St. Matt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of the two will ye c. 2. The Competitors Barabbas and Christ 3. The choice it self not only preferring one before t'other non hunc sed but 1. absolutely rejecting of one non hunc not this man and then by way of necessary refuge pitching upon t'other Non hunc sed Barabbam Not this man but Barabbas And of these in this order And First of the first That there is a Competition before what the Competitors are or what the Choice 1. I say that there is a Competition a canvass or plying before we come to choose any thing This is a truth most constantly observable in all which we are most concern'd in in that transcendent interest the business of our souls Were there but one object represented to the faculty one Christ one holiness one salvation the receiving him would be any thing rather than Choice Chance it might be or Necessity it might be Chance it might be that such a thing had the luck to come first to prepossess and forestal us to get our favour when there was no body else to sue for it and indeed he that should be godly or Christian on such a felicity as this through ignorance only or non-representation of the contrary he that should give his voice unto Christ because there was no body else to canvass for it that if Mahomet had plied him first would have had as much saith for the Alchoran as he hath now for the Bible been as zealous for a carnal sensual as now for a pure spiritual Paradise he that if he had been born of Heathen Parents or put out to nurse to an Indian would have suck'd in as much of Gentilism as by this civil English education he hath attain'd to of the true Religion that hath no supersedeas no fortification against worshipping of Sun and Moon posting from one Heathen Shrine as now from one Sermon to another but only that Christianity bespake him earliest that Idolatry was not at leisure to crave his favour when Protestancy got it is I confess a Christian he may thank his Stars for it Planetarius Sanctus a Saint but such an one as a Jew would have been might he have been a Changling stollen into that cradle or the most barbarous China-Infidel had he had as he of old fortunam Caesaris so fortunam Christiani the Christians fortune to have tutor'd him And so for vertue and sinlessness also he in whom 't is not conscience but bashfulness and ignorance of vice that abstains only from uncreditable or unfashionable from branded or difused sins swears not only because he hath not learnt the art of it hath not yet gotten into the Court or into the Army the schools where that skill is taught the snops where those reverst thunderbolts so tempestuously shot against Heaven are forg'd he that is no Drunkard no Adulterer no Malicious person only quia nemo because he hath no company to debauch no strength to maintain no injury to provoke the uncommitted sin is all this while but a child of Fate born under a benign Aspect more lucky but not more innocent more fortunate but not more vertuous than other men Again if
riches of the coelestial paradise which like that other of Eden is the posing of Geographers pars globi incognita undiscovered yet to the worldlings heart Methinks there should be no hurt in that if such friends may be made of this Mammon of unrighteousness this falsehearted unfaithful wealth of yours that when you fail they may receive you into everlasting habitations sure this may be allowed to joyn with other motives to the performance of a well-tasted wholsom duty In a word if earth and heaven combined together be worth considering the possession of the one and reversion of the other abundance and affluence here the yearly wages of alms-giving and joys and eternity hereafter the final reward of alms-giving a present coronet and a future crown a Canaan below and a Jerusalem above if the conjunction of these two may have so much influence on your hearts as in contemplation of them to set you about the motion that nature it self inclines you to and neither world nor flesh have any manner of quarrel to feign against it then may I hope that I have not preach'd in vain that what I have now only as a precentor begun to you the whole chorus will answer in the counterpart what hath been now proclaimed to your ears be echoed back again by your hearts and lives and the veryest stone in the temple take up its part the hardest impenetrablest unmercifullest heart joyn in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this shall be the summ not only of my exhortation but my prayer That that God of mercies will open your eyes first and then your hearts to the acknowledgement and practice of this duty direct your hands in the husbanding that treasure intrusted to them that mercy being added to your zeal Charity to your devotion your goodness may shine as well as burn that men may see and taste your good works glorifie God for you here and you receive your crown of glory from God hereafter THE END XIX SERMONS PREACHED On Several Occasions BY THE REVEREND and LEARNED Henry Hammond D. D. How shall they hear without a Preacher And how shall they Preach except they be sent Rom. x. 14 15. Go ye into all the World and preach the Gospel to every creature St. Mark xvi 15 LONDON Printed for RICHARD ROYSTON Bookseller to the KING' 's most Sacred MAjESTY and Richard Davis Bookseller in OXFORD MDCLXXXIV A TABLE OF THE XIX SERMONS A Sermon on Ezek. 16.30 The work of an imperious Whorish Woman Page 561. A Sermon on Philip. 4.13 I can do all things through Christ that strengthens me p. 569. A Sermon on Prov. 1.22 How long ye simple ones will ye love simplicity p. 575. A Sermon on Matth. 1.23 Immanuel which is by interpretation God with us p. 582. A Sermon on Luke 9.55 You know not what manner of spirit ye are of p. 588. A Sermon on Ezek. 18.31 For why will you die p. 595. A Sermon on Jer. 5.2 Though they say The Lord liveth surely they swear falsly p. 601. A Sermon on Luke 18.11 God I thank thee that I am not as other men c. p. 607. A Sermon on Matth. 3.3 Prepare ye the way of the Lord. p. 618. A Sermon on John 7.48 Have any of the Pharisees believed on him p. 625. A Sermon on Matth. 10.15 It shall be more tolerable for the Land of Sodom and Gomorrha c. p. 633. Two Sermons on Acts 17.30 And the times of this Ignorance God winked at c. p. 639 p. 646. A Sermon on Rom. 1.26 For this cause God gave them up unto vile affections p. 653. A Sermon on Gal. 6.15 But a new Creature p. 663. Two Sermons on 2 Peter 3.3 Scoffers walking after their own lusts p. 670 676. Two Sermons on 1 Tim. 1.15 Of whom I am chief p. 681 and p. 687. SERMON I. EZEK XVI 30 The Work of an imperious Whorish Woman NOT to chill your ears by keeping you long at the doors not to detain you one minute with a cold unprofitable Preface This Chapter is the exactest History of the Spiritual estate of the Jews i. e. The elect of God and the powerfullest exprobration of their sins that all the Writings under Heaven can present to our eyes From the first time I could think I understood any part of it I have been confident that never any thing was set down more rhetorically never more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more affection and sublimity of speech ever concurred in any one writing of this quantity either sacred or profane 'T were a work for the solidst Artist to observe distinctly every part of Logick and Rhetorick that lies concealed in this one Chapter and yet there is enough in the surface and outward dress of it to affect the meanest understanding that will but read it For our present purpose it will suffice to have observ'd 1. That the natural sinful estate of the Jews being premised in the five first Verses 2. The calling of them in this condition in their pollutions in their blood and bestowing all manner of spiritual ornaments upon them following in the next ten Verses the remainder is most what spent in the upbraiding and aggravating their sins to them in a most elevated strain of reproof and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or highest pitch of it is in the words of my Text The work of an imperious Whorish Woman For the handling of which words I first beg two postulata to be granted and supposed before my discourse because I would not trouble you to hear them proved I. That the elect chosen people of God the Jews were degenerate into heathen desperate devillish sinners II. That what is literally spoken in aggravation of the Jews sin is as fully applicable to any other sinful people with whom God hath entred Covenant as he did with the Jews And then the subject of my present discourse shall be this That Indulgence to sin in a Christian is the Work of an imperious Whorish Woman And that 1. Of a Woman noting a great deal of weakness and that not simple natural weakness through a privation of all strength but an acquired sluggish weakness by effeminate neglecting to make use of it 2. Of a Whore noting unfaithfulness and falseness to the Husband 3. Of an imperious Whore noting insolency and an high pitch of contempt And of these briefly and plainly not to increase your knowledge but to enliven and inflame the practical part of your souls not to inrich your brains with new store but to sink that which you have already down into your hearts And first of the first That Indulgence to sin in a Christian is the work of a Woman an effect and argument of an infinite deal of weakness together with the nature and grounds of that weakness The work c. And this very thing that it may be the more heeded is emphatically noted three several times in this one Verse 1. The work
by which to make a judgment of Gods decree concerning us I say if we will believe God hath elected us 't is impossible any true Faith should be refused upon pretence the person was predestined to destrustion and if it were possible yet would I hope that Gods decrees were they as absolute as some would have them should sooner be softned into mercy than that mercy purchased by his Son should ever fail to any that believes The bargain was made the Covenant struck and the immutability of the Persian Laws are nothing to it that whosoever believeth in him should not perish but have everlasting life Joh. iii. 15 Wherefore in brief let us attend the means and let what will or can come of the End Christ is offered to every soul here present to be a Jesus only do thou accept of him and thou art past from death to life there is no more required of thee but only to take him if thou art truly possessor of him he will justify he will humble he will sanctifie thee he will work all reformation in thee and in time seâ—l thee up to the day of redemption Only be careful that thou mistakest not his Person thou must receive him as well as his promises thou must take him as a Lord and King as well as a Saviour and be content to be a subject as well as a Saint He is now proclaimed in your ears and you must not foreslow the audience or procrastinate To day if you will hear his voice harden not your hearts He holds himself out on purpose to you and by the Minister wooes you to embrace him and then it nearly concerns you not to provoke so true so hearty nay even so passionate a friend if he be not kissed he will be angry Lastly if in this business of believing so vulgarly exposed there yet appear some difficulties in the practice to be overcome before it prove a possible duty If self-denial be incompetible with flesh and blood if delights and worldly contentments if an hardned heart in sin and a world of high Imaginations refuse to submit or humble themselves to the poverty of Christ if we cannot empty our hands to lay hold or unbottom our selves to lean wholly on Christ then must we fly and pray to that spirit of power to subdue and conquer and lead us captive to it self to instruct us in the baseness the nothingness nay the dismal hideous wretchedness of our own estate that so being spiritually shaken and terrified out of our carnal pride and security we may come trembling and quaking to that Throne of Grace and with the hands of Faith though feeble ones with the eye of Faith though dimly with a hearty sincere resigning up of our selves we may see and apprehend and fasten and be united to our Saviour that we may live in Christ and Christ in us and having begun in the life of Grace here we may hope and attain to be accomplished with that of Glory hereafter Now to him which hath elected us c. SERMON XII ACTS XVII 30 And the times of this ignorance God winked at but now commandeth all men every where to repent THE words in our English Translation carry somewhat in the sound which doth not fully reach the importance of the Original and therefore it must be the task of our Preface not to connect the Text but clear it not to shew its dependence on the precedent words but to restore it to the integrity of it self that so we may perfectly conceive the words before we venture to discuss them that we may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle phrases it first represent them to you in the bulk then describe them particularly in their several lineaments Our English setting of the words seems to make two Propositions and in them a direct opposition betwixt the condition of the ancient and present Gentiles that God had winked at i. e. either approved or pitied or pardoned the ignorance of the former Heathens but now was resolved to execute justice on all that did continue in that was heretofore pardonable in them on every one every where that did not repent Now the Original runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is in a literal construction God therefore passing over the times of ignorance as if he saw them not doth now command all men every where to repent Which you may conceive thus by this kind of vulgar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sensible proceeding in God God always is essentially and perfectly every one of his Attributes Wisdom Justice Mercy c. but yet is said at one time to be peculiarly one Attribute at another time another i. e. to be at one time actually just at another time actually merciful according to his determination to the object As when God fixes his Eyes upon a rebellious people whose sins are ripe for his justice he then executes his vengeance on them as on Sodom when he fixes his Eyes upon a penitent believing people he then doth exercise his mercy as on Nineveh Now when God looks upon any part of the lapsed World on which he intends to have mercy he suffers not his Eye to be fixed or terminated on the medium betwixt his Eye and them on the sins of all their Ancestors from the beginning of the World till that day but having another account to call them to doth for the present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look over all them as if they were not in his way and imputing not the sins of the Fathers to the Children fixeth on the Children makes his Covenant of mercy with them and commandeth them the condition of this Covenant whereby they shall obtain mercy that is every one every where to repent So that in the first place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not be rendred by way of opposition he winked then but now commands as if their former ignorance were justifiable and an account of knowledge should only be exacted from us And in the second place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word read but this once in all the New Testament must be rendred not winking at but looking over or not insisting upon as when we fix our Eyes upon a Hill we suffer them not to dwell on the Valley on this side of it because we look earnestly on the Hill Now if this be not the common Attical acception of it yet it will seem agreeable to the penning of the New Testament in which whosoever will observe may find words and phrases which perhaps the Attick purity perhaps Grammar will not approve of And yet I doubt not but Classick authorities may be brought where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall signifie not a winking or not taking notice of but a looking farther a not resting in this but a driving higher for so it is rendred by Stephanus Ad ulteriora oculos convertere and then the phrase shall be as proper as the sense the Greâ—k as authentical as
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