consideration of that great displeasure of thine to which I am to impute all these sad and direfull effects of it 11. My days are like a shadow that declineth and I am withered like grass 12. But thou O Lord shalt endure for ever and thy remembrance unto all generations 13. Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come Paraphrase 11 12 13. My condition is every day worse and more hopeless than other my joyless life hastening to its fatal period and unless thou please to interpose thy sovereign power I am utterly and finally lost But herein this one great comfort remains that thy strength is beyond our weakness thy eternity is opposed to our frail transitory state thy mercy surmounts our wants and misery and on this I still found an hope and confidence that thou wilt in thy good time return the captivity of our Church and Nation restore us to the priviledges and blessings of peaceable assemblies and that it will not now be long ere that most desirable and acceptable time come 14. For thy servants take pleasure in her stones and favour the dust thereof Paraphrase 14. To this hope I am induced by thine own promise that whensoever thy people are carried captive by heathen enemies if they shall be truly sensible of thy punishments and humbled for their sins thou wilt then remember thy Covenant and restore them And this is our condition at this time Now thy Church is laid waste among us see Nehem. 1.3 we cannot choose but be sensible of our loss and our sins and with all compassion and affection be transported when we think of either At present the want of outward prosperity hath not rendred her less desirable in our eyes but rather inhansed the value of those interdicted felicities and made us vow all readiness to endeavour the repairing of those ruines whensoever thou shalt please to grant us that welcome opportunity 15. So the heathen shall fear the name of the Lord and all the Kings of the earth thy glory 16. When the Lord shall build up Zion he shall appear in his glory 17. He will regard the prayer of the destitute and not despise their prayer Paraphrase 15 16 17. When that blessed time shall come it shall be an effectual means to bring in whole heathen nations Princes and people to thy service when they see so great a deliverance wrought for thy people their captivity returned and their Temple re-edified evidences as of the omnipotent power of God so of his readiness to hear the prayers of those that are brought to the lowest ebbe of misery and destitution 18. This shall be written for the generation to come and the people which shall be created shall praise the Lord. Paraphrase 18. The wonderfulness of this deliverance shall be recorded to all posterity and in probability be a means of bringing in those that have not yet any being to be proselytes to the service of so great and compassionate a God 19. For he hath looked down from the height of his sanctuary from heaven did the Lord behold the earth 20. To hear the groaning of the prisoner to loose those that are appointed to death 21. To declare the name of the Lord in Zion and his praise in Jerusalem 22. When the people are gathered together and the Kingdoms to serve the Lord. Paraphrase 19 20 21 22. When they hear how signally he doth exercise his power and providence in affairs of the world here below and how ready he is to relieve and rescue those that are in the greatest distress and destitution to return their captivity and restore them to their country again there to bless and praise and proclaim the power and mercy of God in his Temple making their constant solemn resort thither from all the quarters of the land at the times by God appointed 23. He weakened my strength in the way he shortened my days 24. I said O my God take me not away in the midst of my days thy years are throughout all generations Paraphrase 23 24. When I consider the sadness of our state the misery and shortness of our lives and on the other side the strength and eternity of God I cannot but address my prayers unto him with some hope that he will spare us and restore us to some prosperity and not cut us off in the most flourishing part of our lives 25. Of old hast thou laid the foundations of the earth and the heavens are the work of thy hands 26. They shall perish but thou shalt endure they all shall wax old like a garment as a vesture shalt thou change them and they shall be changed 27. But thou art the same and thy years shall have no end Paraphrase 25 26 27. 'T was he that by his almighty power at first created the whole world and all the parts thereof and though by the same he will in his due time either destroy or change them quite from the condition of their creation yet through all these transmutations he shall continue the same to all eternity 28. The children of thy servants shall continue and their seed shall be established before thee Paraphrase 28. And this irresistible power and immutable will of his is a ground of firm hope and confidence to me that there shall be a time of rest to God's faithfull servants that upon our sincere return to him and reformation of our sins he will return our captivity and if this fall not out in our days yet our children and their posterity shall receive the benefit and comfort of it and be continued a people to him and thereby for ever ingaged to serve him Annotations on Psal CII V. 3. Like smoak For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in smoak which we reade in the Hebrew the Chaldee and LXXII are thought to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as smoak and accordingly they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as smoak But 't is more probable that they so express what they thought to be the meaning than that they read it otherwise than we do For the Jewish Arab though reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as smoak is consumed or vanisheth The Syriack reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in smoak and so the sense will best bear either my days or time of my life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consume and wither in smoak as Psal 1.19.83 a bottle in the smoak afflictions have had the same effect on me as smoak on those things that are hung in it dried me up and deformed me or perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 end or fail or consume in smoak as when any combustible matter is consumed smoak is all that comes from it and so it ends in that and to that the latter part of the verse may seem to incline it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my bones or members or body
immarcescible joy and bliss in another world and to their posterity in the blessings of this life which he hath promised not onely to the third and fourth but to the thousandth generation Exod. 20.6 and being thus by promise obliged will be sure to perform it to all those that are carefull to observe the condition of it 19. The Lord hath prepared his throne in the heavens and his kingdom ruleth over all Paraphrase 19. This is he surely able to doe being the omnipotent God of heaven and earth sitting in heaven as a great Monarch in his throne and exercising dominion over all creatures in the world who are all most ready to obey him and doe whatsoever he will have them But most eminently this will he doe by sending his Son the Messias into the world the spring of all grace and mercy who after his birth and death shall rise and ascend and enter on his regal office in heaven subduing the whole heathen world in obedience thereto See Rev. 4.2 20. Bless the Lord ye his Angels that excell in strength that doe his commandments hearkening unto the voice of his word 21. Bless ye the Lord all ye his hosts ye ministers of his that doe his pleasure Paraphrase 20 21. A natural and proper consequent to this it is that as Rev. 4.8 at the erecting of Christ's throne all the living creatures rest not day and night saying Holy holy so the Angels of heaven meant by those living creatures those Courtiers that attend his throne and are by him indued with the greatest power of any that incompass him many Myriads of them and doe whatsoever he commands them with all the readiness and speed imaginable these glorious creatures that are witnesses and ministers of his great and wonderfull acts of mercy should for ever bless and magnify his sacred name 22. Bless the Lord all his works in all places of his dominion bless the Lord O my soul Paraphrase 22. And that all the men in every corner of the world acknowledge and bless and praise his name as being all the subjects of his kingdom as well as works of his power among whom it is most just that I that have received such mercies from him should take up my part of the Anthem make one in the quire and consort of those that sing continual praises to him Annotations on Psal CIII V. 5. Thy mouth What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is not agreed among interpreters The Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the days of thy old age referring it saith Schindler to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old worn out clothes opposed to the renewing of the age which here follows But the word is used for the mouth Psal 32.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose mouth must be holden the LXXII there render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his jaws According to this notion it is that the Syriack here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy body but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy desire or sensitive appetite the satisfying of which is the providing for the body all the good things it standeth in need of and so is a commodious paraphrase for filling the mouth the organ of conveying nourishment to the body Aben Ezra and Kimchi that refer this Psalm to David's recovery from sickness give this farther account of the phrase because in sickness the soul refuseth meat Job 33.20 and the Physician restreins from full feeding and prescribes things that are nauseous In which respects the blessing of health is fitly described by the contrary Abu Walid recites two interpretations 1. that of our translators 2. taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of ornament that multiplieth thy adorning with good i. e. that abundantly adorneth thee with good Aben Ezra approves the notion of ornament but applies it to the soul the ornament of the body i. e. who satisfieth thy soul with good And an Hebrew Arabick Glossary renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy body Ibid. Thy youth is renewed like the Eagles Of the Eagle S. Augustin affirms that the beak grows out so long that it hinders her taking her food and so would endanger her life but that she breaks it off upon a stone and of this he interprets the renewing her youth here But S. Hierome on Isa 40.30 more fitly expounds it of the changing of feathers Of all birds it is known that they have yearly their moulting times when they shed their old and are afresh furnished with a new stock of feathers This is most observable of Hawks and Vultures and especially of Eagles which when they are near an hundred years old cast their feathers and become bald and like young ones and then new feathers sprout forth From this shedding their plumes they seem to have borrowed their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Eagle from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decidit defluxit to fall or shed To their bareness or baldness the Prophet Micah refers c. 1.16 inlarge thy baldness as the Eagle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Eagle whose feathers shed And to the coming again of their feathers Isaiah relates c. 40.30 they that wait on the Lord shall renew their strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eagles they shall send up their feathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall sprout out their feathers say the LXXII and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall send out their wings but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall be renewed to their youth just as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy youth shall be renewed as an Eagle which therefore in all reason must refer to the new or young feathers which the old Eagle yearly sprouts out Aquila longam aetatem ducit dum vetustis plumis fatiscentibus novâ pennarum successione juvenescit The Eagle is very long-lived whilst the old plumes falling off she grows young again with a new succession of feathers saith S. Ambrose Serm. 54. So the Jewish Arab reads So that thy youth is renewed like the feathers of Eagles V. 7. His acts From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to machinate to design to study to attempt to doe any thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here annext to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his way by these to signifie the nature and ways of God or his dispensations toward men The place here evidently refers to Exod. 33. There Moses petitions God shew me thy way that I may know thee v. 13. and I beseech thee shew me thy glory v. 18. by his way and glory meaning his nature and his ways of dealing with men that they might discern what to conceive of him and expect from him And he said I will make all my goodness pass before thee and I will proclaim the name of the Lord v. 19. by which his nature is signified and what that name is is set down by enumeration of his attributes c. 34.6 The Lord the
Then they cried unto the Lord in their trouble and he saved them out of their distress 14. He brought them out of darkness and the shadow of death and brake their bands in sunder Paraphrase 10 11 12 13 14. In like manner is he pleased to deal for those that are in prison and expectation of present death when in this valley of Achor they fly to him for rescue 'T is most just and so most ordinary with God to deliver men up to be chastised for their sins when they are so proud and stout as to resist or neglect the commands of God 't is but seasonable discipline to exercise them with afflictions to bring distresses upon them persecution imprisonment c. thereby to teach them that necessary lesson of humility And if then they shall speedily return to him that strikes and with obedient penitent hearts and fervent devotions indeavour to attone him he will certainly be propitiated by them and deliver them out of their distresses be they never so sharp and in the eye of man irremediable 15. O that men would praise the Lord for his goodness and for his wonderfull works to the children of men 16. For he hath broken the gates of brass and cut the bars of iron in sunder Paraphrase 15 16. This certainly is another act of his special and undeserved bounty and withall an instance of his omnipotence thus to rid them of those gyves that none else can loose to preserve those that in humane judgment are most desperately lost and abundantly deserves to be acknowledged and commemorated by us 17. Fools because of their transgression and because of their iniquity are afflicted 18. Their soul abhorreth all manner of meat and they draw near unto the gates of death 19. Then they cry unto the Lord in their trouble he saveth them out of their distresses 20. He sent his word and healed them and delivered them out of their destructions Paraphrase 17 18 19 20. So again when the follies and stupidities of men betray them to wilfull sins and God punisheth those with sickness and weakness brings them so low that nature is almost wholly exhausted in them and present death is expected if from their languishing bed they shall apply themselves to the great and sovereign Physician forsake the sins that brought this infliction upon them and thus timely make their solid peace with heaven and then pray themselves and others see Jam. 5.14 15 16. Ecclus 38.9 imploring his gracious hand for their recovery there is nothing more frequently experimented than that when all other means fail the immediate blessing of God interposeth for them and restores them to life and health again 21. O that men would praise the Lord for his goodness and for his wonderfull works to the children of men 22. And let them sacrifice the sacrifice of thanksgiving and declare his works with rejoycing Paraphrase 21 22. And this certainly is a third instance of God's infinite power and goodness this of unhoped unexpected cures of the feeblest patients which exacts the most solemn gratefull acknowledgments from those that have received them from his hand 23. They that go down to the sea in ships and doe business in great waters 24. These see the works of the Lord and his wonders in the deep 25. For he commandeth and raiseth the stormy wind which lifteth up the waves thereof 26. They mount up to the heaven they goe down again to the depths their soul is melted because of trouble 27. They reel to and fro they stagger like a drunken man and are at their wits end 28. Then they cry unto the Lord in their trouble and he bringeth them out of their distress 29. He maketh the storms a calm so that the waves thereof are still 30. Then are they glad because they be quiet so he bringeth them unto their desired haven Paraphrase 23 24 25 26 27 28 29 30. So again the great navigators traffickers and merchants of the world when in their voyages by sea they meet with terrible amazing tempests wayes that toss their ships with that violence as if they would mount them into the air and at another turn douse them deep into the vast Ocean as if they would presently overwhelm them and the passengers are hereby stricken into sad trembling fits of consternation and amazement and expectation of present drowning in this point of their greatest danger they oft experiment the sovereign mercy and power of God and receive such seasonable returns to their devout prayers that they find the storm presently turned into the perfectest calm and by the friendliest gales are safely wafted to that port which they designed to sail to 31. O that men would praise the Lord for his goodness and for his wonderfull works toward the children of men Paraphrase 31. And this certainly is a fourth most eminent instance of God's infinite power and goodness which exacts our most fervent offerings of praise and thanksgiving 32. Let them exalt him also in the congregation of the people and praise him in the assembly of the Elders Paraphrase 32. And not onely such as are sent up to God from our single breasts or closets but it deserves the most solemn publick commemorations in the Temple in the united laâ—ds of the whole congregation Elders and people answering one the other 33. He turneth rivers into a wilderness and the water-springs into dry ground Paraphrase 33. The same act of his power and providence it is to convert the greatest abundance of waters into perfect drought 34. A fruitfull land into barrenness for the wickedness of them that dwell therein Paraphrase 34. Thereby to punish those with utter sterility and fruitlesness after the manner of his judgments on Sodom whose plenty had been infamously abused and mispent on their lusts 35. He turneth the wilderness into a standing water and dry ground into water-springs 36. And there he maketh the hungry to dwell that they may prepare a city for habitation 37. And sow the fields and plant vineyards which may yield fruits of increase 38. He blesseth them also so that they are multiplied greatly and suffereth not their cattel to decrease Paraphrase 35 36 37 38. And the same act again it is of his bounty and power together to improve the barrennest desart into the fruitfullest pastures most commodious for habitation and plantations and thither to bring those who had formerly lived in the greatest penury and by his auspicious providence onely without any other observable means to advance them to the greatest height of wealth and prosperity of all kinds making them a numerous and powerfull nation remarkable for the blessings of God upon them 39. Again they are minished and brought low through oppression affliction and sorrow 40. He poureth contempt upon Princes and causeth them to wander in the wilderness where there is no way 41. Yet setteth he the poor on high from affliction and
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 〈◊〉 〈◊〉 〈◊〉
solicitude for those which humbly and faithfully depend on him when they have no means to provide for themselves See Matth. 6.25 26. 10. He delighteth not in the strength of the horse he taketh no pleasure in the legs of a man 11. The Lord taketh pleasure in them that fear him in them that hope in his mercy Paraphrase 10 11. In like manner 't is not the strength or agility of horse or man the military prowess or other humane excellencies which recommend a man to God or have any pretense of right to challenge any victories or prosperous successes from him but the fear of God a constant obedience to his commands and an affiance and trust and dependance on him not by any tenure of merit in our selves but onely of free undeserved mercy in him is that which hath the assurance of acceptance from him and is blest with more eminent prosperities from him than all other intellectual or corporal or even moral excellencies without this 12. Praise the Lord O Jerusalem praise thy God O Sion 13. For he hath strengthened the bars of thy gates he hath blessed thy children within thee 14. He maketh peace in thy borders and filleth thee with the finest wheat Paraphrase 12 13 14. At the present the whole Kingdom and Church of the Jews are most eminently obliged to acknowledge and magnifie the great power and mercy of God who hath now restored peace and plenty and all kind of prosperity unto both and not onely so but confirmed their security unto them fortified them against all fears of hostile invasions 15. He sendeth forth his commandment upon earth his word runneth very swiftly 16. He giveth snow like wool he scattereth the hoar frosts like ashes 17. He casteth forth his ice like morsels who can stand before his cold 18. He sendeth out his word and melteth them he causeth his wind to blow and the waters flow Paraphrase 15 16 17 18. And this as a work of the same omnipotent power which continually shews it self to all the men in the world in some instance or other They that have not such signal miraculous deliverances or rescues have yet other most convincing evidences of his divine power and providence which by the least word spoken or appointment given immediately performs the most wonderfull things Of this sort there is one vulgar but yet wonderfull instance in the coming of great frosts and snows and the vanishing of them again whensoever he pleases without any visible mediate cause of it we have great snows that descend silently and within a while lie in a great thickness as a fleece of white wool upon the ground and no sheep is more warmly clad than the earth is by this means At another time the frost comes and scatters but a few ashes as it were upon the surface of the earth and yet by that means the whole surface of the earth and waters is congealed into a firmness as strong as Crystal able to bear any the greatest weight and upon the face of the ground a multitude of small pieces of ice are scattered like morsels of bread without any appearance of moisture in them and the severity of this cold so great that no man can either resist the force of it or long support it And when both the earth and waters are thus crusted and no humane means can dissolve it God doth but send out a warm southerly wind and as at a word speaking the snow and the frost immediately melt and come down in full streams of water upon the valleys A thing very observable and sufficient to make known a divine power and providence to all men in the world 19. He sheweth his word unto Jacob his statutes and his judgments unto Israel 20. He hath not dealt so with any nation and as for his judgments they have not known them Praise ye the Lord. Paraphrase 19 20. But his mercies and dispensations unto his Church and people of the Jews are infinitely above the proportion and weight of these He hath made known his will to them given them very many admirable laws and ordinances moral and judicial and ritual And herein have they the privilege and advantage above all other nations in the world who were not vouchsafed such illustrious revelations of the will of God as they till the Messias promised to all nations and not onely to the Jews should come and take down the partition and bring all in common into one pale and make known to every creature what was before given to the Jews peculiarly and add more divine precepts of inward purity and more clear revelations of most transcendent celestial promises than the Jews themselves had formerly received For this and all other his infinite goodness and mercy blessed be the name of the Lord for evermore Annotations on Psal CXLVII V. 7. Sing The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Interlinear renders Respondete may here deserve to be considered The theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies either to begin or answer in speaking or singing and so may here in lauds be appliable either to the Praecentor that begins the hymn or to them that follow and take up the counterpart In the first sense it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to answer by which it is ordinarily rendred is sometimes used where there is no precedent speech to which any reply should be made and so simply signifies to speak and not to answer see Mar. 2.14 So Exod. 15.21 of Miriam 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we reade she answered them Sing ye to the Lord but it should be She began to them in the song The LXXII duly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she began to them So Num. 21.17 Israel sang this song Spring up O well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LXXII again reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begin And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Answer but Begin to the Lord in confession or acknowledgement of his power and mercy And so here follows sing praises upon the harp The Praecentor beginning with the voice it was ordinary for the instruments to follow to the same tune and key V. 9. The beast How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this and other places is to be rendred and how it critically differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living creature is not resolved among the Hebrews That which is most generally received from Genebrard and Mercer and others is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a tame beast such as are usefull among men either for work or food as Oxen Sheep c. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a wild beast and to this the LXXII here incline which render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin jumentum by which the tame beasts are signified those that are usefull among men and so Psal 148.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wild beasts are set to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living creatures and 〈◊〉
Potentates of the world and all the people thereof shall acknowledge and magnifie his government And so shall the Gentile world universally subject themselves to Christ 12. For he shall deliver the needy when he cryeth the poor also and him that hath no helper Paraphrase 12. As the government of a just and merciful Prince that is ready to relieve all that are opprest and wronged And therein a type of Christs Kingdom who never denies grace and pardon to the humble suppliant that having no trust to rely on â—n himself sees in prayer to his free grace and mercy 13. He shall spare the poor and needy and he shall save the souls of the needy Paraphrase 13. A Prince of bowels and compassion to them that are in any kind of distress to defend and deliver them out of it And so shall Christ not only not punish the lowly penitent sinner but bestow all that iâ— pretious upon him even grace here and eternal salvation hereafter 14. He shall redeem their soul from deceit and violence and pretious shall their blood be in his fight Paraphrase 14. To rescue them out of the hand of the injurious and oppressor and preserve their lives from the invader as those that are much valued and esteemed by him And so shall Christ redeem in the most eminent manner those that rely on him from all their spiritual enemies Sin and Satan from the power of the one and tyranny of the other and pay his own life a ransome for mankind 15. And he shall live and to him shall be given of the gold of Sheba prayer also shall be made for him continually and daily shall he be praised Paraphrase 15. As long as he lives shall strangers reverence and subjects continually bless and pray for him as the Author of a peaceable and happy life to them And so shall the faith of Christ have the reverence of strangers be admired by all that hear of it as being made up of the most excellent divine doctrines of charity purity subjection c. and for all those that set themselves to the practice of his precepts they shall have cause to bless them and magnifie them as the greatest mercy that could ever have been vouchsafed them 16. There shall be an handful of corn in the earth upon the top of the mountains the fruit thereof shall shake like Lebanon and they of the city shall flourish like grass of the earth Paraphrase 16. In his time shall there be great abundance of all things and Gods hand very remarkable in blessing and prospering the smallest quantity of seed sown in the barrennest soile into a most plentiful harvest and this city shall thrive proportionably the number of the inhabitants shall increase as fast as the seed which is sown doth And so in the dayes of the Messiah shall Gods providence and his grace most signally evidence it self in bringing forth a multitude of believers by a little contemptible preaching of the faith among the most idolatrous obdurate Gentiles 17. His name shall endure for ever his name shall be continued as long as the Sun and men shall be blessed in him all nations shall call him blessed Paraphrase 17. And his memory and honour shall outlive his person shall never be blotted out but shall flourish and descend upon his posterity as a mark of renoun to all that shall come from him And for all others when they shall bless any Prince or royal person they shall do it in this form The Lord make thee like Solomon And in sum all the nations in the world shall look upon him as a most blessed person a most wise and a most prosperous Prince And so shall Christ pretypified by Solomon be in a most eminent manner remembred even adored and worshipped and magnified for ever All they that receive his faith shall as his sons be called by his name be known by the title of Christians and be looked upon as a most happy and blessed sort of men that they are vouchsafed that dignity of being his sons to be taught and educated by him and to transcribe his copies to be like him in all goodness 18. Blessed be the Lord God the God of Israel who only doth wondrous things Paraphrase 18. For these and all other his mercies so wonderfully wrought for his servants and which none else is able to work the eternal Lord of heaven and earth who alone is worshipped by the Jews and which hath chosen them to himself to be his people be now and ever magnified 19. And blessed be his glorious name for ever and let the whole earth be filled with his glory Amen and Amen Paraphrase 19. And O that all the men in the world would set themselves industriously and faithfully to his service that they would bless and praise him continually offer up their daily oblation of lands and thanksgiving to him and all hearts be throughly possest with his divine excellencies and endeavour to express the power thereof in all the actions of their lives in doing what he hath directed and exemplified to them O that every man would say Amen to this prayer O that God would once grant this petition 20. The prayers of David the son of Jesse are ended Paraphrase 20. Here is the conclusion of the second Book of Psalms which were if not all composed yet perhaps all collected and put into this order by David The other Books that follow being a collection of Asaph and other men in which some there are also of Davids composing after the finishing of this collection or shutting up of this Book Annotations on Psalm LXXII V. 3. Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in righteousness and so joyned in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall judge in the beginning of the next verse and so it must be if the ב have any signification But it is not unusual for this and other prepositions to be used as expletives and accordingly the Chaldee retains it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst yet both the Syriack and Latine leave it out and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy righteousness and justitiam righteousness And so the sense is most perspicuous V. 5. They shall fear thee For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall fear or reverence thee The LXXII seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall prolong his life and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall endure as long as the Sun and so the Latine permanebit cum sole and he shall abide with the Sun But the Chaldee adhere to our reading of the Hebrew and render it both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall fear from or be afraid of thee and again by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall pray before thee and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fear or adore which the Interpreter
paraphrase it the former by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that learn thy law with respect to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law which hath such affinity with it the other by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confessing to thee as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letters whereof differ so little from it The Seventy Fifth PSALM TO the chief Musitian Altaschith A Psalm or song of Asaph Paraphrase The seventy Fifth Psalm was composed by Asaph to the tune known by the name Altaschith see note on Psal 57. a. praising God for all his wondrous acts of mercy and of justice upon the enemies of his people and was committed to the Praefect of the Musick 1. Unto thee O God do we give thanks unto thee do we give thanks for that thy name is near thy wondrous works declare Paraphrase 1. We bless and magnifie thy mercies O Lord and again we bless and magnifie them and have all manner of inducement and obligation thus to do not only because we have received so many signal ingagements from thee but especially because the performance of this duty of praise is so richly accepted and rewarded by thee and thy power and providence ascertain'd to the present defense of all those that performe it faithfully that wait on thee for thy aids and faâ—l not in acknowledging the receit of them 2. When I shall receive the congregation I shall judge uprightly Paraphrase 2. For God is a most upright judge and if he doth a while delay the punishing of wicked men and relieving the godly that certainly is but an act of his wise disposal to choose the fittest season for it a time which in all respects is most agreeable and then he will certainly interpose in mercy to the one and just vengeance to the other 3. The earth and all the inhabitants thereof are dissolved I bear up the pillars of it Selah Paraphrase 3. When the whole land was in a civil combustion one part as it were melted and dissolved from another 't was God alone that kept it from utter destruction by preserving alive the pious men who by their Prayers and Intercessions are wont to contend and prevail for averting of ruine see note b. or supported it still upon the proper basis and re-establisht David in his Throne 4. I said unto the fools Deal not so foolishly and to the wicked Lift not up the horn 5. Lift not up your horn on high speak not with a stiff neck Paraphrase 4 5. Represt and brought down the wicked Rebells that scoft at God and his Anointed and were obstinately bent to exalt themselves in his ruine These did God in his good time bring down and put to shame 6. For promotion cometh neither from the East nor from the West nor from the South 7. But God is the Judge he putteth down one and setteth up another Paraphrase 6 7. For indeed it is he only that can exalt or suppress and no power on earth can properly be said to do it this is the priviledge and prerogative of the one supreme supereminent ruler of all the world and in great justice he thus disposeth of this as of all things here belong as he sees fittest never suffering wicked men continually to prosper 8. For in the hand of the Lord there is a cup and the wine is red it is full of mixture and he poureth out of the same but the dregs thereof all the wicked of the earth shall wring them out and drink them Paraphrase 8. All that befalls either good or evil men comes certainly from God who hath in his power judgments of the most direful aloy most fitly compared to a cup of the strongest wine with the addition of the most stupifying mixtures myrrhe c. see note on Rev. 14.10 c. and in the dispensing and pouring out of this some drops may fall to the portion of godly men in this world some afflictions for a time but then for the wicked they must expect the bottom of the cup the bitterest and most intolerable part of suffering every drop of those dregs of Gods wrath to be drunk up by them in this life probably but undoubtedly in another 9. But I will declare for ever I will sing praises to the God of Jacob. Paraphrase 9. As therefore it is my part not to fail to proclaim and bless the name of this God for ever which hath so favourably owned the cause of his servants 10. All the hornes of the wicked also will I cut off but the hornes of the righteous shall be exalted Paraphrase 10. So I shall securely remit to him the taking his own time to execute his judgments to bring down the power of all his enemies which he will certainly perform cherishing and at last promoting those that adhere faithfully to his service Annotations on Psal LXXV V. 1. Declare The whole difficulty of this v. 1. seems to be best removed by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a participle plural in the sense of the dative case for then that will express to whom Gods name i. e. his power is here said to be nigh viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that de lare the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy wondrous works Thus hath the learned Castellio rendred it Cujus praesens adest nomen tua narrantibus miracula To thee will we give thanks whose name is present at hand so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to them that shew forth thy miracles V. 2. Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condixit signifies an appointed time or season as well as place and in that former sense 't is most commonly used either for time in general or in special for the four seasons of the year the months the solemn feasts c. and to this sense of time not place or congregation the learned interpreters render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time saith the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII and tempus the Latine and so the Arabick and Aethiopick and the Interlinear statutum tempus and Castellio certum tempus and then with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cepit it may fitly signifie the taking a fit season And then follows the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will judge rectitudes understanding it of the Lord. That the speech belongeth to God appears by the next verse his establishing or supporting the pillars of the earth preserving religious persons who in the Hebrew dialect are frequently stiled pillars so Maimonides de Idol of Abraham that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillar of the world so Gal. 11.9 those eminent Apostles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pillars and oft elsewhere Which establishing and preserving of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII I have set them firm and solid can belong to none but God and so in the
this sense of this verse the Apostles discourse seemeth to be framed Heb. 4 6 7. thus seeing they to whom it was first preached entred not in because of unbelief Again he limiteth a certain day saying To day c. i. e. notwithstanding all former rebellions if you will now come in the promised rest shall be made good to you Which the Apostle there applies to the Hebrews under the preaching of the Gospel not as if it had no completion in Davids time by the carrying up the Ark to Jerusalem and Gods resting and their worshipping him there but because beyond that the Psalm had a farther completion in the Messias as the Jews themselves Rab. Kimchi and others confess in whom God did much more eminently dwell than he ever did in the Ark or Temple at Jerusalem From whence therefore the Apostle concludes that there then remained a rest to the people of God the persecuted Christians and to all unbelieving Jews upon condition if they shall hearken to the voice of God in the preaching of the Gospel For then notwithstanding all their misbehaviours continued untill that time of his writting to them that warning they should yet be Gods people and enjoy the glorious promises of peace and happiness under the Messiah In which words to day if a farther offer of grace and pardon is made to those Jews on condition of timely reformation And so elsewhere according to these grounds the Apostle saith 't was necessary that the Gospel should first be preached to the Jews but they then again refusing it was to depart from them and be promulgated to the Gentiles who in the scheme here used in this verse are called by Christ other sheep Joh. 10.16 which are not of this fold taken in by God into his Church upon their hearing his voice when the Jews who if they would have heard at that time had still continued his sheep were cast out and given over as lost sheep for their not hearing The Ninety Sixth PSALM The ninety sixth Psalm is a form of common thanksgiving and praising of God for all his works of grace and mercy as the great Creatour and Preserver Redeemer and Judge of the world It was first composed by David and among others delivered into the hand of Asaph and his Brethren at the carrying up of the Ark from the House of Obed-Edom to Zion 1 Chron. 16.23 c. and afterward lightly changed and said to have been used at the reâ—building the Temple after the Captivity And is in the prophetick sense very appliable to Christ's spiritual Kingdom and the effects thereof in the conversion of the Gentiles c. see note c. 1. O Sing unto the Lord a new song sing unto the Lord all the earth 2. Sing unto the Lord bless his name shew forth his salvation from day to day 3. Declare his glory among the heathen his wonders among all people Paraphrase 1 2. O let all men in the world acknowledge and bless and magnifie the Lord of heaven and this in the utmost chearfull joyous manner every day of their lives but more peculiarly we at this time who have this present signal addition to his wonted mercies commemorating all the glorious works and mighty deliverances which he hath wrought for his people Paraphrase 3. Let this zeal of ours indeavour to extend it self to the benefit of all the heathen people in the world those that know not God and by proclaiming the glorious miraculous acts of his power and goodness to his faithfull servants invite and perswade all to become proselytes to his service 4. For the Lord is great and greatly to be praised he is to be feared above all Gods Paraphrase 4. For certainly his power and goodness his majesty and his mercy is most worthy to be adored by all rational creatures and his divine vengeance so lately felt by the Philistims whose Gods were plagued by him as well as their votaries and by the Jews themselves in that breach upon Uzza 1 Chron. 13.11 ought in all reason to be admired and reverenced and trembled at by all opposers much more than all the feigned deities that are feared and worshipped among men and are not able to secure their worshippers or themselves 5. For all the Gods of the nations are idols but the Lord made the heavens Paraphrase 5. The choicest of those that the heathen people of the world have adored for Gods are but either Angels or souls of men or celestial bodies and what are these but the creatures of God who is the Creatour of the highest heavens and of all that inhabit there and are therefore in all reason to give place to the kingdom of the Messias which is to be erected in mens hearts see note c. 6. Honour and majesty are before him strength and beauty are in his sanctuary Paraphrase 6. The sanctuary or holy place appointed for the assembly to whom God will powerfully presentiate himself is the most glorious majestick place in the world the Angels those splendid ministers of his reside there and by their ministery our prayers are heard our wants supplied and so sufficiency of strength imparted to those that stand in need of it and there petition for it And this an image and imperfect type of what shall be at the coming of Christ that spiritual kingdom of his among us by the efficacy of his grace in his Church 7. Give unto the Lord O ye kindreds of the people give unto the Lord glory and strength Paraphrase 7. O let all the nations and people of the world acknowledge him the great and glorious Creatour and supreme sole Governour of all 8. Give unto the Lord the glory due unto his name bring an offering and come into his courts Paraphrase 8. Let them pay to him those acknowledgments which his all-wise and gracious providence and disposals and the redemption which he hath wrought for the whole world exact from all and offer up themselves and their prayers those their spiritual sacrifices together to him in his Church 9. O worship the Lord in the beauty of holiness fear before him all the earth Paraphrase 9. Let them magnifie and adore him in all his glorious attributes revere and obey him in all his commands and never fall off or apostatize from him 10. Say among the heathen that the Lord reigneth the world also shall be established that it shall not be removed he shall judge the people righteously Paraphrase 10. Let his people of the Jews instruct the heathen world in these great Articles of their Creed not onely that the God of Israel the Creatour of the world is also the sole Governour of it but farther that the Messias his eternal Son having conquered death shall have all dominion over his Church committed to him by his Father that by his divine providence and power he shall so over-rule and settle and compose the disturbances and oppositions among men that he shall plant miraculously and
〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be that he reign By this 't is evident that in this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord at thy right hand must be understood of the Messias instated in his regal power at the right hand of his Father and not of the Father as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to back and help him as Psal 16.8 and elsewhere the phrase is used For of the Son thus exalted we know it is that we reade Joh. 5.22 that the Father hath committed all judgment to the Son Agreeable to which it is that this Adonai or Lord at Jehovah's right hand here shall strike through Kings in the day of his wrath i. e. shall act revenges most severely on the opposers of his Kingdom which revenges in the New Testament are peculiarly attributed to Christ and called the coming of the Son of man coming in the clouds coming with his Angels and the approaching or coming of his Kingdom V. 7. Brook of the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any hollow place or vale a receptacle of waters and from thence a small river or brook which hath not its original from any spring but is filled with rain-waters and so is full in the winter but in the summer dried up So Gen. 26.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the valley of Gâ—rar Joel 3.18 a fountain shall come forth and water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the valley of Shittim and 2 King 3.16 make this valley full of ditches and v. 17. ye shall not see rain yet that valley shall be filled with water And being here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the way it seems to signifie no more than those plashes of water which in the winter are frequent in highways from the fall of much rain These first from the places where they are collected no pools on purpose provided for the receit of waters but every little cavity in the way which is thus filled by rain and secondly by the stagnancy or standing still of these waters and thirdly by the frequency of passengers fouling them are to be concluded very unfit for the use of men very inconvenient for drinking and would never be used for that purpose were it â—ot by him that hath no other or that so far intends the haste of his way and so far despises or neglects himself as to content himself with the worst and meanest sort of accommodation that which will just satisfie the necessities of nature This is most observable of souldiers in an hasty march that are thirsty but will not make stay at an Inn to refresh themselves with wine or so much as go out of their way to make choice of or seek out for wholsome water but insist on their pursuit and satisfie their thirst at the next receptacle of waters the next puddle or trench or ditch or brook they meet with This is a sign of great alacrity in a souldier and withall of great humility and contempt of hardship and difficulties of submitting to any the meanest and most servile condition and may well here be used poetically to express the great humiliation and exinanition of the Messias assuming the real form and all the mean offices of a servant pursuing the work to which he was sent with all alacrity counting it his meat and drink to doe the will of him that sent him and finish his work Joh. 4.34 and in fine laying down his life suffering as willingly a most bitter contumelious death which being by him exprest by drinking of a cup and that a special sort of cup such as others would not probably be content with Are ye able to drink of the cup that I shall drink of Matt. 20.22 and that an insupportable bitter cup Matt. 26.39 42. Father if it be possible let this cup pass from me it may very fitly be extended to his death as well as to all that was preparative and in the way to it And to this the lifting up his head reigning victoriously over all his enemies being constituted Judge of quick and dead is here justly apportioned according to that of Phil. 2.8 9. He made himself of no reputation but humbled himself and became obedient unto death even the death of the cross Wherefore God hath highly exalted him Another notion there is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a torrent or river Prov. 18.4 a flowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torrent or river and so Am. 6.14 unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it river of the wilderness If it be here taken in that notion then drinking of it may be a proverbial speech to express victory as Isa 37.25 when Sennacherib is boasting of his conquests he thus speaks I will enter into the height of his border and the forrest of his Carmel I have digged and drunk water and with the sole of my feet I have dried up all the rivers of the besieged places Where the former part being an expression of victory and forcible seisure and so the latter also of blocking up and close siege the middlemost may probably be to the same sense and the rather because of the custom of Eastern Princes who in token of dedition exacted from subjugated Provinces Earth and Water Judith 2.7 In reference to which the digging up Earth and drinking Water will signifie a forcible entry a method of battery where the milder summons have not prevailed thereby to take livery and seism of an hostile Countrey And if that be the notion here then the phrase signifies Christ's victory atchieved by his death over Satan Sin and Hell Which being wrought upon the Cross is fitly precedaneous and preparative to the lifting up of his head The Hundred and Eleventh PSALM Praise ye the Lord. The Hundred and eleventh Psalm is one of those whose Title see Note a. on Psal 106. is Hallelujah and is accordingly spent in praising and magnifying the name of God for all his works of power and mercy It is composed in twenty two short Metres each beginning with the several Letters of the Hebrew Alphabet 1. I Will praise the Lord with my whole heart in the assembly of the upright and in the congregation Paraphrase 1. From the bottom of my soul and with the full quire of all the faculties thereof I will acknowledge and bless the name of God This I will doe more privately in counsel of all pious men the true Israelites when ever any transaction of concernment is to be advised on by those that make strict conscience of their duty and this will I doe in the most publick and solemn assembly No juncto is too close no congregation too wide for such a most due performance 2. The works of the Lord are great sought out of all them that have pleasure therein Paraphrase 2. Marvellous are the works of God and of all other sorts of study most worthy to be the exercise and imployment of all pious men who can entertain themselves with more
they are consecrated but have really not the least degree of sense or life in them The materials whereof they are made are perfectly inanimate and the artificers carving on them mouths and eyes and ears and noses and hands and feet and throats is not at all available to give them the use or first faculty of language or sight or any other sense or so much as of breath And then they that can carve and work them to this end specially those that can offer their prayers repose their confidences in such inanimate statues are certainly as to any regular use of their faculties as senseless as irrational as any of them act as contrary to all reasonable or animal rules as meer images would doe if they were supposable to doe any thing 9. O Israel trust thou in the Lord he is their help and their shield Paraphrase 9. Whilst those the best gods that other nations acknowledge are thus perfectly impotent the God of Israel is a God of goodness and of power as able as willing to relieve them that trust in him O let all that are admitted to the honour of being own'd as his people confidently rely and repose their trust in him 10. O house of Aaron trust in the Lord he is their help and their shield Paraphrase 10. And above all those especially that draw nigh to him wait on his altar officiate in his divine service are in peculiar manner obliged to offer up their prayers and repose their affiance in him who hath promised to be present and assistent to them as those which are his proxies and commissioners upon earth to intercede betwixt God and man in things belonging to God 11. Ye that fear the Lord trust in the Lord he is their help and their shield Paraphrase 11. And the same is the duty or rather privilege of all faithfull servants of God to repose their whole trust in him as one that will be sure never to fail them nor forsake them 12. The Lord hath been mindfull of us he will bless us he will bless the house of Israel he will bless the house of Aaron Paraphrase 12. Of this we have had many experiences in the several acts of his power and mercy toward us and each of those is a pawn and ingagement to secure us of the continuance of the like both to our Church and State Temple and People whensoever we have need of it 13. He will bless them that fear the Lord both small and great Paraphrase 13. And the same will he not fail to doe to all true servants of his of what condition soever they are in this world the greatest Prince shall not have any privilege herein above the meanest peasant 14. The Lord shall increase you more and more you and your children Paraphrase 14. And the same blessings which he bestoweth on such he will continue and intail upon their posterity 15. Ye are the blessed of the Lord which made heaven and earth Paraphrase 15. This is a prerogative indeed wherein the pious man infinitely exceeds and surpasses all other men in the world that he and his family and all that come from him are the peculiar province and care of the Creator of all the world and what blessing is there that they may not confidently expect and depend on by that tenure 16. The heavens even the heavens are the Lords but the earth hath he given to the children of men Paraphrase 16. The highest heavens hath God provided for his own palace and court of residence but the other part of the Universe the inferiour globe of earth and air and sea hath he given to man to have the dominion and use of the creatures that are therein 17. The dead praise not the Lord neither any that go down into silence 18. But we will bless the Lord from this time forth and for evermore Praise the Lord. Paraphrase 17 18. And to this vast bounty of his what praises and acknowledgments of ours can ever bear any proportion The most we can doe in discharge of this duty is to bless and serve him constantly whilst we live here and when we are gone off from this scene where this service is performed to him and our bodies laid in their graves where there is nothing but silence no power or opportunities of serving or magnifying God any longer to leave it as a legacy to our posterity through all successions unto the end of the world that they may supply our defects and sing continual Hosanna's and Hallelujah's to him for ever Annotations on Psal CXV V. 1. Not unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred not with us in the notion wherein that is said to be with us which we have or is in our power as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 73.25 who is with me or whom have I in heaven and Gen. 33.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough with me or I have enough V. 4. Idols The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies literally grievances and 't is usually observed that the Jews imposed names of ill omen on the heathen Deities so the feasts dedicated to them in their idiome are proportionably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mourning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrition But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be sad and anxious signifies also by Metonymy to form or frame any thing very diligently applied to God's framing of us Job 10.8 and to enemies distorting and depraving others words Psal 56.5 And in that notion of it also may be deduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the simulacra idols or Images of the Gentiles which being consecrated by their Priests and thereby thought to be animated by those whose images they are thenceforth are worshipped as Gods So when 2 Sam. 5.21 we reade that the Philistims left there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their images 1 Chron. 14.12 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Gods So S. Augustine De Civit. Dei l. 8. c. 23. tells us of the Theology of the heathens received from Trismegistus that the simulacra or statues were the bodies of their Gods which by some magical ceremonies or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were forced to joyn themselves as souls and so animate and inliven those dead organs to assume and inhabit them So saith Minutius Isti impuri spiritus sub statuis imaginibus consecratis delitescunt those impure spirits lie hid under the consecrated statues or images and again rapiunt ad se daemonia omnem spiritum immundum per consecrationis obligamentum they catch and force to them the devils and every unclean spirit by the band of consecration the spirits are supposed to be annext and bound to them by their magical rites and ceremonies So Arnobius cont Gent. l. 6. Eos ipsos in his signis colitis quos dedicatio infert sacra fabrilibus efficit inhabitare simulacris the heathens in the images worship
〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are deemed to come from that original in this place and many others it is surely taken in the Hebrew notion of it i. e. for mercifull and pitifull and so should better be rendred in Latin pius than sanctus as in Salvian and other good Authours pietas piety in God ordinarily signifies mercy However this equivocalness of that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken by readers for holy when it signifies mercifull and the misinterpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for just when it imports mercifull may well be deemed to have contributed occasionally to the leaving v. 14. out of our Bibles Of which the learned H. Grotius asks a question Quomodo ad hoc respondebunt What answer will be given to this by those men which require us in all things to stand to the decrees of the Masorites which by their fence have hedged this verse out of the scripture The onely answer to the question which I shall offer is this 1. That it is no news that one letter or more should be left out and missing in an Alphabetical Psalm especially Psal 25. where ר being twice repeated ק is certainly omitted 2. That the LXXII and the translations that depend on them have admitted several verses and larger additions which are not in the Hebrew text But then 3. since 't is certain the Psalms received divers alterations and both copies were transmitted to the use of the Temple the answer will be satisfactory that so it was here And that will both justifie the Jews from negligence in loosing part of the scripture and the other translatours from presumption in adding to it V. 18. In truth The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in truth in this place being the qualification required in prayer to make it effectual is fit to be observed The word signifies truth firmness fidelity constancy stability so Jer. 14.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the peace of truth is a stable firm constant durable peace And then that truth or constancy may be applied either to the person praying or to the prayer it self First if to the person then it signifies his firmness of adherence to God styled fearing him v. 19. constancy in his service keeping close to God and making good his dependence on him and not applying himself to any indirect means to obtain what he prays for but waiting onely on God from him in his good time to receive it Secondly in respect of the prayer it self it signifies the continued constancy of address not giving over the petition when it is not immediately granted but inforcing it with importunity And the union of these two is that to which the promise is here made that the prayers so qualified shall certainly in God's due time be answered by him And this specially the former part Saint James styles asking in faith the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying both faith and truth See note on Jam. 1. a. The Chaldee here reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies truth rectitude integrity and so the Syriack also The LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in truth but that capable of this same notion as when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteous See note on Luke 16. a. The Hundred and Forty Sixth PSALM Praise ye the Lord. The hundred forty sixth is another form of solemn praising of God his sole and supereminent power and mercy his patronage to all that are in distress his judgments and the eternity of his kingdom The title of it is Hallelujah and it is anciently thought to have been composed at the return from the captivity 1. PRaise the Lord O my soul 2. While I live will I praise the Lord I will sing praises unto my God while I have any being 3. Put not your trust in Princes nor in the son of man in whom there is no help Paraphrase 1 2. I will excite and rouse up all the faculties of my soul to the solemn performance of that great and necessary duty of praising and magnifying the God of heaven This is an office never to be intermitted by me as long as I have a tongue or breath to proclaim the excellencies and glories of so great and gracious a Majesty 4. His breath goeth forth he returneth to his earth in that very day his thoughts perish Paraphrase 3 4. As for any other be it the greatest and most powerfull Princes in the world none born of woman excepted save onely the Messias the Son of God as well as man they being but mortal men have no power to relieve any and consequently will deceive and disappoint all those that rely on them For how able or willing soever they may be in the eyes of men or in their own resolutions forward to perform any office of charity to any yet 't is certain their whole being depends every minute upon the will of God whensoever he pleaseth they die their soul is separated from the body the one is gathered to the earth from whence it hath its first beginning see Psal 90. note c. the other to the hands of God that gave it Eccl. 12.7 and when this hour comes 't is then too late for them to help themselves whatsoever they designed for the relief of others together with all their other worldly contrivances are evacuated and frustrated 5. Happy is he that hath the God of Jacob for his help whose hope is in the Lord his God 6. Which made heaven and earth the sea and all that therein is which keepeth truth for ever Paraphrase 5 6. The onely sure hold and never failing foundation of confidence is the special mercy and protection of the one omnipotent Creatour of heaven and earth the Lord of Israel who as he is able to overrule all his creatures and doe whatsoever he pleases so he hath promised to protect those that depend on him and will certainly make good this promise to all that are carefull to make good their fidelity to him 7. Which executeth judgment for the oppressed which giveth food to the hungry the Lord looseth the prisoners 8. The Lord openeth the eyes of the blind the Lord raiseth them that are bowed down the Lord loveth the righteous Paraphrase 7 8. One peculiar property of his it is to interpose his aid most seasonably when our distresses are the greatest to undertake the defence and patronage of those which are most unjustly opprest to work even miracles of mercy for them that stand in most need of them signally to express his favour to pious and charitable minded men to provide food for some as he did for Elias to send others liberty from their restraints as he did to Daniel to restore sight to the blind to revive and comfort those that are in the greatest distress either of body or soul And this in a far more eminent completion by the incarnation of his Son the Messias of the
but two parcels of Christ's words behind To the poor the Gospel is preached and Blessed is he that is not offended in or because of me To the former of these are answerable here these so many severals to the same purpose Which executeth judgment or pleadeth the cause of the oppressed Giveth food to the hungry Raiseth them that are bowed down unless that literally belong to Christ's corporal cures Loveth the righteous Preserveth the strangers Relieveth the fatherless and widow All which are but so many prophetical expressions to be understood in a spiritual sense of his exceeding mercies under the Gospel to the poor in spirit the humble and lowly in heart the prime peculiar objects of Evangelical mercy and those which are effectually wrought on by his grace and so Evangelized by him in that sense which belongs to that phrase in that place see note on Matth. 11. b. To the latter the words of this v. 5. are parallel Happy is he that hath the God of Jacob for his help whose hope is in the Lord his God for so to hope and adhere and place his full trust in the one true God is all one with not being scandalized or falling off from Christ whatsoever befalls And as that there is inferr'd from the other parts of the character of the Messias as a Conclusion from Premisses and so is set down in the close of all so here 't is set down as a principle in the front and which is all one proved by what follows in the insuing verses By all which it is father evident that the Messias whose character it is is no less than the Creatour of heaven and earth v. 6. and consequently the Lord that shall reign for ever and ever v. 10. the God of Zion or his Church unto all generations The latter of which is but proportionable to Christ's words to the Apostles Lo I am with you to the end of the world And the former the very style wherein Christ's Kingdom is exprest both in the Psalms see Ps 93.1 and in the New Testament 1 Cor. 15.25 and oft in other phrases amounting to the same sense as sitting at God 's right hand till he make his enemies his footstool Ps 110.1 Mat. 22.44 and Act. 2.34 The Hundred and Forty Seventh Psalm Praise ye the Lord. The hundred forty seventh Psalm which is divided into two by the Greek and Latin c. is a solemn form of magnifying God in his works of power and mercy and seems to have had for its title the close of the former Psalm Hallelujah and to have been composed after the return from the Captivity v. 2. 1. PRaise ye the Lord for it is good to sing praises unto our God for it is pleasant and praise is comely Paraphrase 1. Many motives there are to excite and stir up all to the magnifying the name of God 'T is a piece of service most acceptable in his sight 't is to them that perform it most pleasant and delightfull and that which best becomes us to pay to him and him to receive and expect from us who have our whole being from him 2. The Lord doth build up Jerusalem he gathereth together the out-casts of Israel 3. He healeth the broken in heart and bindeth up their wounds Paraphrase 2 3. To this we are farther ingaged by his present deliverances for though Jerusalem and the Temple of God there the state and Church have been sadly wasted yet hath God been pleased to return our captivity to recollect our dispersions and restore us to our homes and his Temple the chearfull performance of his divine service and so to refresh and revive us to cure the diseases and wounds to remove the sorrows of our souls 4. He telleth the number of the stars and calleth them all by their names Paraphrase 4. So likewise his omniscience and omnipotence exact our acknowledgments and adorations The stars of heaven which are so impossible to be numbred by us Gen. 15.5 that they are compared and joyned with the sand which is upon the sea shore for multitude Gen. 22.17 are not onely numbred but particularly known by God what powers qualities influences there are in every one of them and as they were all by a word or expression of his will first created so are they perfectly at his command and at the least bâ—ck or call of his as souldiers at the directions of their General the whole host of them immediately obeys and doth whatsoever he pleases 5. Great is our Lord and of great power his understanding is infinite Paraphrase 5. Thus infinite and boundless is the power the knowledge and the providence of God which is to us absolutely incomputable 6. The Lord lifteth up the meek he casteth the wicked down to the ground Paraphrase 6. And these doth he exercise constantly for the support and relief of all humble-minded men for their spiritual advancement in strength and grace which to them peculiarly he affords in greatest abundance but for all proud obdurate sinners which perversely resist him he is resolved to resist them and subdue them and magnifie his power in their destruction 7. Sing unto the Lord with thanksgiving sing praises upon the harp unto our God 8. Who covereth the heaven with clouds who prepareth rain for the earth who maketh grass to grow upon the mountains 9. He giveth to the beast his food and to the young ravens that cry Paraphrase 7 8 9. O then let us all with tongues and instruments of musick with all the solemnest expressions of our hearts celebrate those divine excellencies of his his power his wisedom his goodness and his providence And here it will be very considerable how in a series and succession of wise and gracious disposals he provides for the wants of all creatures here below especially of those that are otherwise most helpless he gathereth a multitude of watery clouds into regions of the air that those may distill and drop down moderate showers upon the higher and drier parts of the earth which have no other supply but that of rain and by so doing he provides grass for those wilder beasts that feed on those mountainous parts and are not beholden to the care of man as other beasts of the field sheep and oxen c. are and consequently would without this special provision of his be utterly destitute And by the â—ike way of providence it is that the young broods of Ravens which as soon as they are hatcht are forsaken and left destitute by the old ones yet by some secret undiscernible contrivance of God's whether by dew falling into their mouths when they gape or by flies in the air or worms bred in their nests or by some other constant though secret course of divine providence are sufficiently furnished with necessaries of life by God out of his unexhaustible treasury their wants are considered by him and certainly supplied see Job 38.41 and are emblems of his special protection and
as they were first created by the command of God so have they been governed and managed ever since by the same creative omnipotent power performing a perfect constant obedience to his precepts or directions doing nothing but what he will have done and so setting forth the glory of the great Creatour and supreme Governour of the world 7. Praise the Lord from the earth ye dragons and all deeps 8. Fire and hail snow and vapours stormy winds fulfilling his word 9. Mountains and all hills fruitfull trees and all cedars 10. Beasts and all cattel creeping things and flying foul 11. Kings of the earth and all people Princes and all judges of the earth 12. Both young men and maidens old men and children Paraphrase 7 8 9 10 11 12. Lastly this earth of ours together with the vast ocean in the cavities and bowels of it both making up but one region and neither infesting nor annoying the other were certainly thus ordered and disposed and governed by the omnipotent power of God which therefore they make known and proclaim to all men in the world and preach the knowledge of this one God and ruler of all and so silently praise him and leave all men without excuse which do not so also And as the whole bodies of both these the earth and ocean so all the several creatures that are in either the whales and other great and lesser fishes in the sea the meteors that are begotten in the air and descend upon the earth the lightnings and thunder hail and snow congealed vapours frost ice and dews the violent winds and tempests every one of which are instrumental to him perform his pleasure are wholly commanded by him and doe whatever he directs them the mountains and hills and forests adorned with stately tall but fruitless trees and the valleys full of trees bearing fruit and the cattel of daily use for man to doe their work and affording them their flesh for their food and their skins for their cloathing and those also of a wilder sort which dwell in the forests and woods and mountains see note on Psal 147. b. yet are made usefull also to the benefit of men and so all that creeps or swims or flies what have all these to doe but to sing forth the glories of the Creatour and Governour and disposer of them all and so doe by being used to the ends to which he designed them Lastly all the men of the earth the greatest Potentates their subordinate rulers and all inferiour subjects of what sex or age soever 13. Let them praise the name of the Lord for his name alone is excellent his glory is above the earth and heaven 14. He also exalteth the horn of his people the praise of all his saints even of the children of Israel a people near unto him Praise ye the Lord. Paraphrase 13 14. Let them all joyn in the same quire of praises to the great and glorious and sole Creatour and Governour of the world whose mercy is such and so eminent his gracious dealing with his people the Jews and all the spiritual children of Abraham and Jacob's faith in revealing his will and giving them the Messiah and in him all things necessary to this life and another in advancing their spiritual good and rendring them acceptable to himself and to all whose approbation or praise is worth the having that they are for ever obliged to praise and adore and cleave fast unto him For ever blessed be his holy Name Annotations on Psal CXLVIII V. 4. Heavens of heavens What this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens of heavens signifies here will best be gathered from the context and by comparing this place with Psal 104.3 In that place after the description of the highest heavens by the style of light covering God a luminous palace is mentioned the stretching out the heavens like a curtain which that it signifies the whole body of the air see note a. on that Psalm and laying the beams of his chambers in the waters which that it belongs to the clouds of rain in the middle region of the air see note b. And just so here after the Sun Moon and Stars of light by which the whole body and spheres of the heavens are signified there follows next the heavens of heavens and the waters above the heavens where as in all reason the heavens of heavens are but the highest of those heavens above some part of which the waters are here said to be placed so in case the waters be no higher than that regio◠of the air where the clouds are the uppermost regions of the body of the air must be resolved to be that which is here meant by the heavens of heavens and not the aethereal globe which we call heaven That this is so may be farther approved by the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture and that cannot better be fetcht than from the first chapter of Genesis There 't is certain the word is used first more generally for all the other parts of the world beside the terrestrial globe as when v. 1. and in many other places the heaven and earth are the dichotomie by which the whole world was designed to be set down all that God created 2. 'T is as evident that the word is used for the aethereal or celestial globe as v. 14. when he saith Let there be light in the firmament of the heavens and v. 16. 't is specified what that light was the Sun to rule the day by which 't is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expansum of the heavens notes that aethereal body where the Sun and Moon c. are 3. 'T is still as manifest that the word is used also for the air v. 20 26 28 30. where the place wherein the birds fly is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the firmament of the heavens and simply the heavens for which the Targum of Jonathan reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the air of the firmament or expansion of heavens v. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the air of heavens v. 26. and simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens v. 28.30 So again when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an expansion is made in the midst of the waters that divided the waters from the waters v. 6. this expansion v. 8. is called heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in probability from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters in the dual number those two sorts of waters above and below the firmament which consequently must be the air that intercedes and divides betwixt the watery clouds and the waters on the face of the earth and accordingly those upper waters are affirmed by the Hebrews R. Solomon c. to be still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendulous in the air and that saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word or command of the King and so when the rain came down in the Flood 't is said the windows or flood-gates or cataracts
God will make use of such imploy and assist and prosper them wonderfully in executing his judgments on sinfull people when the measure of their iniquities is filled up and God's decree gone out against them as it was against the seven nations whose lands the Israelites took destroyed their Kings put some of them in gyves as Adonibezek Jud. 1.7 and eradicated the whole people And thus in a mystical sense hath the faith of Christ been assisted by God and prospered and propagated wonderfully till it subdued the greatest Princes and Empire of the world to the sceptre of Christ And this certainly is a glorious prerogative of the people and beloved of God for which they are obliged for ever to magnifie him and sing perpetual Hallelujahs to him The Hundred and Fiftieth PSALM Praise ye the Lord. The last Psalm is a solemn exhortation to all men in the world to make use of all melodious Instruments and Voices to celebrate the praises of God's power and majesty The title of it was according to the matter Hallelujah 1. PRaise God in his sanctuary praise him in the firmament of his power Paraphrase 1. O let us praise and magnifie the God of heaven that dwelleth so high in power and glory above us poor creatures on this earth and yet is pleased to exhibit and presentiate himself to us to hear and answer our prayers and accept and reward our praises in the place of the publick assembly O let us be sure constantly to meet him there and render him our humblest Eucharistical acknowledgments for all his mercies those especially vouchsafed to us in Christ 2. Praise him for his mighty acts praise him according to his excellent greatness Paraphrase 2. He hath shewed forth wonderfull acts of power toward us not once or twice but frequently reiterated his miracles of mercy O let our acknowledgments indeavour to bear some proportion with them in the ardency and frequency of our services 3. Praise him with the sound of the trumpet praise him with the psaltery and harp 4. Praise him with the timbrel and dance praise him with stringed instruments and organs 5. Praise him upon the loud cymbals praise him upon the high-sounding cymbals Paraphrase 3 4 5. All the instruments of Musick that are at any time used to express the greatest ovations to attend the noblest triumphs or festivities the trumpet the psaltery or decachord the harp the timbrel the cymbals that have the loudest sounds and are fittest for exultation and withall the attendants of musick dancings such as are customary in seasons of rejoycing Jud. 21.21 Exod. 15.20 are all very proper expressions of that thanksgiving which we owe unto God and of the delight we take in paying him that tribute There being no subject so fit for our devoutest and most vigorous affections to pour out themselves upon as this of the glorious excellencies and gracious acts of the divine power and goodness toward us 6. Let every thing that hath breath praise the Lord. Praise ye the Lord. Paraphrase 6. Let this therefore be part of the daily constant offices of the Church of God to sing Hosannahs and Hallelujahs Psalms and Hymns to him to frequent the blessed Eucharist the cup of blessing and rejoycing And let him be thought unworthy to live to injoy the breath of life or any of the graces of God's spirit which doth not chearfully exercise himself in this part of devotion as ready to acknowledge the receipt of mercies from God as to solicit them HALLELVJAH Annotations on Psal CL. V. 1. Firmament of his power The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expansion which by the LXXII is generally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmament in respect of the firmness stability and compactedness of that vast body so distended and beaten out as it were by God after the manner of a plate of gold or any other metal is known to comprehend both the regions of the air and all the celestial orbs all that is above and surrounds the earth Here it is taken as Gen. 1.14 for the superiour part of this Expansion that which we call the heavens which being the place of God's special residence is called the expansion or firmament of his power the throne where this powerfull God of heaven dwells But then as the sanctuary or place of God's appointed solemn worship here below is by the Apostle Heb. 9.23 24. styled the figure and pattern or copy of heaven and God pleased in a singular manner to presentiate and exhibit himself there so the sanctuary in this verse exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his holy or holiness but by the Chaldee exprest to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of his sanctuary is poetically set down by this style which belongs to heaven it self as the Church of God in the New Testament is oft styled the kingdom of heaven So Aben Ezra renders the firmament by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ark and saith the Psalm is an exhortation to the Levites to praise God who upon these ten sorts of instruments were wont to play in the Temple and accordingly all of them are distinctly reckoned up V. 3. With the sound of the trumpet The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undoubtedly signifying a trumpet and so interpreted by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lightly varied from the Hebrew is yet rendred by the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which the Latin cornu is but little removed an horn but this not to inject any suspicion that any other instrument is here meant but onely to refer to the ancient custom of making their trumpets of that matter the horns of beasts bored or made hollow agreeable to which is the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a trumpet and the Latin buccina hath some affinity to that from the common Hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to empty or make hollow The use of trumpets in war to celebrate a victory and not onely so but to excite their souldiers and encourage them to fight is most known and allowed by the usage of all nations to have that propriety in it and so might not unfitly be derived from the camp to the spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or warfare God's service in the Temple both to celebrate their thanksgivings with this solemnity of greatest joy and transportation and also to quicken to stir up affections in the performance of such sacred Offices The first mention we find of it in Scripture is in consort with thunder from heaven Exod. 19.16 to solemnize and signifie the presence of God on Sinai and to raise a reverence in the people and withall to assemble them thither And that use of it for the calling assemblies as it is taken from the military custom of assembling all to battel unanimously by this sound so is it of God's own appointment Numb 10.2 and to that use I suppose are the trumpets designed which
of thy countenance 44 3 132 1 Lighten mine eyes 13 3 40 1 Like as a Lion 17 12 52 1 thy Likeness 17 15 53 2 their Line 19 3 62 1 Lines 16 6 47 1 Lions roar after their prey 104 21 296 2 young Lions 34 10 104 1 shoot out the Lip 22 7 72 2 as long as I Live 116 2 333 1 that I may Live 119 17 351 2 Living 58 9 171 2 book of the Living 69 28 197 2 land of the Living 27 13 86 2 Loathsome disease 38 7 118 2 as the Locust 109 23 319 1 Loins 38 7 118 1 Longeth 63 1 180 1 Look unto the hand 123 2 362 1 Lord 56 4 165 2 96 10 275 1 110 5 322 2 my Lord 110 1 321 1 Lot 16 5 46 2 children of Lot 83 8 237 2 I Love the Lord 116 1 333 1 song of Loves 45 Tit. 135 1 Loving kindness 107 43 313 2 Low and high 49 2 145 1 Lust 78 18 225 1 my Lying down 139 3 383 1 M Mad against me 102 8 286 2 Magnified thy word 138 2 381 1 Mahalath 53 Tit. 159 1 Maintainest my lot 16 5 46 2 Make me to go 119 35 352 2 Make mention 87 4 246 2 Maketh my feet 18 33 58 2 this Man 87 4 247 1 what is Man 144 3 393 1 given in Marriage 78 63 226 2 Marvellous things 98 1 279 1 Maschil 32 Tit. 98 1 Meat from God 104 21 295 2 Meditation 5 1 19 1 Melt away 112 10 327 2 Melteth 119 28 352 1 Men 73 5 207 1 the Men 17 1â— 53 1 Mercy 85 10 246 2 Mercifull 145 17 397 2 Mesech 120 5 358 2 Michtam 16 Tit. 45 1 Mighty 89 19 255 2 ye Mighty 29 1 89 1 82 1 235 1 89 6 254 1 Mischievous things 38 12 118 2 my Moisture 32 4 98 1 a Moment 30 5 94 2 a Mâ—th 39 11 120 2 my Mountain 30 7 94 2 Mountains 114 4 329 2 Mountains round about Jerusalem 125 2 364 1 go up by the Mountains 104 8 294 2 sin of their Mouth 59 12 174 2 thy Mouth 103 5 289 1 breath in their Mouths 135 17 377 2 with the Multitude 42 4 122 2 Muth-Labben 9 Tit. 28 1 my God 22 2 71 2 N whose Name is Jehovah 83 18 237 2 Nations 117 1 334 1 Neginoth 4 Tit. 16 1 Nehiloth 5 Tit. 18 1 a Net in a pit 35 7 107 1 New moon 81 3 233 1 by Night 91 5 264 1 Night watches 119 148 356 2 Nobles 83 11 238 1 Not unto us 115 1 331 1 for Nought 44 12 132 2 the Numbers 71 15 199 1 O Of him 104 34 296 2 Offend 73 15 208 1 119 165 357 1 fresh Oil 92 10 207 2 mine ear hast thou Opened 40 6 127 1 Oracle 28 2 87 1 set a wicked man Over him 109 6 117 2 Outgoings 65 8 184 1 Owl 102 6 286 2 P like high Palaces 78 69 226 2 Panteth 42 1 127 1 Passed 37 36 115 2 his Pasture 95 7 272 1 Pastures 65 13 185 2 Paths 65 11 185 2 enemies of Peace 120 6 359 2 People 107 32 313 1 thy People 110 3 321 1 Perfect 18 32 58 2 Perfect that which concerneth me 138 8 381 2 end of all Perfection 119 96 355 1 Perish from the way 2 12 11 2 Persecute 10 2 32 1 arrows against the Persecutors 7 13 24 2 Pierced 22 15 73 2 Pit 35 7 107 1 proud have digged Pits 119 85 354 2 Play 104 26 296 2 at his Pleasure 105 22 301 1 the Plowers Plowed upon 129 3 368 1 Pluck it out 74 11 211 2 rain filleth the Pools 84 6 243 1 Portion of their cup 11 6 38 2 Possessed my reins 139 13 384 1 Posterity 109 13 319 1 Pots 58 9 171 1 68 13 193 1 great Power 37 35 115 1 Power for ever 66 7 187 2 thy Power 110 3 321 1 Practice wicked works 141 4 388 1 Praise 56 4 165 2 God of my Praise 109 1 117 1 Praise the Lord 106 Tit. 306 1 111 1 324 1 worthy to be Praised 18 3 57 1 his Prayer become sin 109 7 318 1 Preparedst room 80 9 230 1 Presence 31 20 96 2 Presumptuous sins 19 13 64 2 Preserveth 31 23 97 1 Preventest 21 2 68 1 Pretious seed 126 6 365 2 Pretious in the sight 116 15 333 2 Priests 99 6 280 2 Privily set 10 8 33 2 Promotion 75 6 214 2 Proud 119 85 354 2 123 4 362 2 Proud heart 101 5 284 2 Proud waters 124 5 363 1 Provisions 132 15 373 1 a Psalm 3 Tit. 12 1 take a Psalm 81 2 233 1 those that Published it 68 11 192 2 Puffeth 12 5 38 1 Pure 19 8 64 1 I am purposed 17 3 50 2 Putteth away 119 119 355 2 Q Quench 104 11 295 1 Quenched 118 12 336 1 R Rage 2 1 7 1 Rahab 87 4 247 1 Ran 77 2 219 1 they Rebelled not 105 28 301 2 Rebellious 78 8 224 1 Rebuke 68 30 194 2 Rebuke of thy countenance 80 16 231 2 Receive me 49 15 147 2 Reckon'd up 40 5 127 1 they Reel 107 27 313 1 Reins 16 7 47 1 Rejoyce on every side 65 12 185 2 Remember 20 3 65 1 20 7 66 1 42 4 127 1 bring to Remembrance 38 Tit. 117 1 to be Remembred 111 4 325 1 Repent himself 135 14 377 1 Reproach 57 3 168 1 79 12 228 2 a Reproach of men 22 6 72 2 Request of his lips 21 2 68 1 Rest 37 7 114 1 Restrein 76 10 216 2 Return 73 10 207 2 Returned 60 Tit. 176 1 for a Reward 40 15 123 2 Rewarded 7 4 23 1 Rideth upon the heavens 68 4 192 1 Right 135 14 376 1 Right O God 17 1 50 1 Right hand 17 7 51 2 98 1 279 1 144 8 394 2 Right hand of falshood Ib. Â Â Â Righteous 37 25 114 2 145 17 397 2 Righteousness 17 15 53 2 24 5 77 1 48 10 142 2 72 3 201 1 85 10 246 2 119 123 356 1 143 1 391 1 unto Righteousness 94 15 270 2 counted to him for Righteousness 106 31 308 2 Rivers 1 3 4 2 74 15 212 2 my Roaring 22 1 73 2 Rock 18 1 57 1 Rock of my salvation 89 26 356 1 stony Rock 81 18 234 2 the Rod 74 2 210 1 their Rulers 68 27 104 2 Run continually 58 7 170 1 Runneth over 23 5 75 1 S Sabbath 92 Tit. 267 2 Sacrifice 118 27 338 1 Salmon 68 14 193 2 Salvation 132 16 373 1 cup of Salvation 116 13 333 2 Sanctuary 63 2 181 1 114 2 329 1 134 2 375 1 Save Lord 20 9 66 1 Scattered 92 9 267 1 Sea 65 5 184 1 at the Sea 106 7 306 1 wide Sea 104 25 296 1 Seat 1 1 4 1 the Secret 81 7 233 2 Secret of thy presence 31 20 96 2 See his desire 112 8 327 1 Seek 10 4 32 2
hidden and the Latine pro arcanis and the rest of the antient Interpreters take the same course the Chaldee referring it to Coreh and those that were hidden i. e. swallowed up by the earth with him whilst these sons of Coreh escaped as if the mention of the sons of Coreh in the title by whom this song was to be sung referred the whole Psalm to that story Accordingly verse 2. when the Hebrew reads Though the earth be removed they paraphrase it When our Fathers were changed from the earth V. 5. Right early What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred to and how 't is to be rendred is not agreed on by Interpreters 'T is ordinarily joyned in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is then to be rendred with it in or at the mornings appearing And this will certainly be the sense of it if we compare it with other places where the same phrase is used as Ex. 14.27 the sea returned to his strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the appearing of the morning we render when the morning appeared LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward day So Judg. 19.26 we read in the dawning of the day the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 early in the morning Thus also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 24.63 at the appearing of the evening or at eventide and Deut. 23.12 When evening cometh on or looketh toward And being here spoken of Gods aids afforded to his people it may either allude to that deliverance Exod. 14.27 where at the appearing of the morning the sea returned for the drowning of the Aegyptians or else be a proverbial speech for an opportune and seasonable deliverance because that then afforded to the Israelites was such as in the mount it shall be seen is proverbially used in this sense Aben Ezra seems to like the rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every day i. e. as oft as the morn appears and so the Jewish Arab Interpreter according to the return or course of the day daily But the Syriack according to the notion of it in those other places Exod. 14. c. express it clearly to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the time or season of the morning and so the Chaldee by their paraphrase the Lord will aid her with the justice of Abraham who prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the morning season appear to have understood it and so Kimchi at the approach of the morning of deliverance after the night of affliction Which well accordeth with the style of S. Paul Rom. 13.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the night is gone over or past and the day approacheth meaning the night of persecution and the day of relief or rescue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their deliverance v. 11. The copies of the LXXII vary in this place some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latine seem to have read and render mane diluâ—ulo in the morning at the dawning of light and perhaps our English from thence have their right early but the Romane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his countenance But indeed neither of these seem to be their original reading but a third composed between both these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his countenance in the morning as rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adverbially in the morning by this means probably applying it to God that he would help her by his countenance or by looking upon her but that would better answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which here we have and therefore the rendring will still be most proper at the mornings appearing or when the morning appeareth V. 9. Chariot From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round or circular and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wheel and by Synecdoche a Chariot Num. 7. and Gen 46. But it signifies also a shield or buckler as being round also and so 't is rendred by the Chaldee here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round shields and by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shields And so it is most probable being joyned here with how and spear weapons of war the military Chariots which alone can be thought to be respected here being constantly exprest by another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Forty Seventh PSALM TO the chief Musitian A Psalm for the sons of Coreh Paraphrase The forty seventh Psalm is a summons and invitation to all to bless and acknowledge God in his power and mercy exprest remarkably to the Jews in subduing the heathen nations about them but mystically to the Christian Church in bringing the Potentates of the world to be members of it It was committed to the Praefect of the Musick to be sung by the posterity of Coreh and probably to be sung at the solemn feasts when the whole nation of the Jews assembled to the house of God at Jerusalem 1. O clap your hands all ye people shout unto God with the voice of trumpet Paraphrase 1. Let all the servants of God praise and magnifie him recount his acts of power and mercy afforded to us solemnize the victories which he hath wrought for us with triumphs and ovations and jubilees 2. For the Lord most high is terrible he is a great King over all the earth Paraphrase 2. For the God of Israel is the only powerful God most formidable to all his and his Churches enemies the only Ruler of all the world 3. He shall subdue the people under us and the nations under our feet Paraphrase 3. It hath been his immediate and peculiar work to subject the Canaanites and the rest of the seven nations and give us possession of their lands and to suppress the Philistims and the other adjoyning nations also 4. He shall chuse our inheritance for us the excellency of Jacob whom he loved Selah Paraphrase 4. It hath been his free act of mercy grace and goodness to seek out and espy Ezek. 20.6 for us of the seed of Jacob so rich a portion and withal to afford us the benefit of his sanctuary that excellence of our strength Ezek. 24.21 and herein to advance us above all other people of the world out of his meer love and favour to us 5. God is gone up with a shout the Lord with the sound of a trumpet Paraphrase 5. He hath a peculiar presence in that place where his people assemble to his service And so the serving him there is another matter of triumphant joy to the pious man the shout and the trumpet call men together thither and so attend that as they do the triumphs of a conqueror 6. Sing praises to God sing praises sing praises to our King sing praises Paraphrase 6. Let us therefore all joyn in the continual magnifying of him as of our God which hath chosen us to himself and as of our King that hath most prosperously fought all our battels
morning in the resurrection in which the just shall judge the world and so subjugate the wicked wordlings to all eternity Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their beauty or form or figure so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effinxit formavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a contraction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being an imperfect sense must be supplied from that which went before and their form i. e. so likewise shall their form do as the upright shall in the resurrection have dominion over the wicked rise and raign joyfully so likewise shall their form or figure referring to the restauration of their bodies they shall rise again in their old shapes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the failing of Hades from an habitation to it i. e. where Hades shall fail to be an habitation to it i. e. when the grave or common repository of the dead in which their beauty form and figure was consumed shall it self decay and lose its strength death having forfeited her sting and the grave her victory no longer to be a mansion to the bodies of the just And this being here spoken in general of all just men is by David particularly applied to himself v. 15. But God will deliver my soul from the power of the grave c. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their help as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petra a rock and by metaphore strength refuge and so help and the Latine follows them but Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their form or image And so this is the interpretation of this whole verse the principal part of difficulty in this parable or dark saying for which this Psalm was designed V. 15. Receive me God 's receiving here is to be understood in the same sense as Enochs being received or taken by God Gen. 5.24 or as we find Psal 73.34 thou shalt after receive me to glory Thus Jonah 4.3 he prays take I beseech thee my life And then it will signifie Gods future receiving him to glory V. 18. Though whilst he lived The Hebrew of the 18. verse is thus literally and clearly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in his living or life time he blest his soul the impious worldling applauded much his own present state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but men shall praise thee or thou shalt be praised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if or when thou dost well to thy self i. e. for doing well to thy self for doing that which may tend really and eternally to thy good and not for saying well for applauding thy present felicity V. 19. Shall go To go or to be gathered to the fathers is a known expression of dying in peace and the same is the importance of the phrase here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall go to the generation of his fathers So the Chaldee read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the memory of the just shall come and be added to the generation of their fathers but the wicked shall never see light The Fiftieth PSALM A Psalm of Asaph Paraphrase The Fiftieth Psalm is a solemn magnifying of Gods power and majesty and a description of the calling of the Gentiles and of the true Evangelical way of worshipping God It was composed probably by David and appointed to be sung by Asaph a Levite appointed by David to attend the Ark and to record and to thank and to praise the Lord God of Israel 1 Chron. 16.5 1. The mighty God even the Lord hath spoken and called the earth from the rising of the sun unto the going down thereof Paraphrase 1. The decree is gone out from the Omnipotent God of heaven the supreme eternity Lord and Judge over all the world that he will assemble and convocate the whole Nation of the Jews from Dan to Bersheba from sea to sea from East to West to reduce and take them off from their hypocritical and abominable practises and bring them to the due acknowledgment and pure worship of the true God and the practise of all virtue 2. Out of Sion the perfection of beauty God hath shined Paraphrase 2. To this end as God hath fixt his Tabernacle on Mount Sion presentiated himself as illustriously there as he did at the giving the Law on Mount Sinai so shall the Son of God in the fulness of time descend to this earth of ours the true light John 1.9 shall shine forth the Messias shall be born of our flesh of the seed of David and having preacht repentance to the Jews and being rejected by their Sanhedrim and Crucified by them he shall rise from death and ascend to his Father and then send his Spirit on his Apostles thereby commissionating them to reveal his Gospel to all the world beginning from the place where God hath been pleased in a special manner to reside this most beautiful mount of Sion there he now presentiates himself and from thence he shall then begin to shine forth and inlighten the heathen world the preaching of his Gospel to all the world shall commence and proceed from thence 3. Our God shall come and shall not keep silence a fire shall devour before him and it shall be very tempestuous round about him Paraphrase 3. What is thus decreed shall certainly come to pass in its appointed time and be lookt on as an extraordinary and signal work of Gods power wherein much of his divine presence shall be discernible and the immediate attendants of it shall be very dreadful and terrible above that of the giving the Law to the Jews from Mount Sinai 4. He shall call to the Heavens from above and to the earth that he may judge his people Paraphrase 4. And it shall begin with a summons as to a solemn Assises for the examining the actions of men good and bad those that have resisted and despised the Messias and those that have subjected themselves to him All shall be judged by him the former punished and the latter rewarded And Angels and Men shall be summoned and called in to be executioners of these his judgments 5. Gather my Saints together unto me those that have made a Covenant with me by sacrifice Paraphrase 5. And the good Angels his ministers of preservation shall be appointed to take special care of all the pious believing Jews Mat. 24.31 Rev. 7.3 who have sincerely given themselves up to his service received the Christian faith and in their baptism made vow of performing it faithfully which adore and pray constantly to him and not to suffer any harm to come nigh to these 6. And the heavens shall declare his righteousness for God is Judge himself Selah Paraphrase 6. And so accordingly shall they do rescuing all faithful believers out of the calamities that attend the crucifiers A thing much to be taken notice of as an act of most
their own absolute impotence to go on to any farther victory unless God who once forsook be now pleased in a special manner to aid them And 't is poetically contriv'd by way of question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall lead me i. e. it is not possible for me by my own strength or with any humane aids whatsoever to enter any one place of strength the Chaldee names Tyre to conquer Idâ—â—â—aâ— unless God interpose in my behalf assist and prosper my attempts It follows therefore v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shalt not thou O Lord i. e. None can except thou dost Thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hast or hadst forsaken us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII qui repâ—listi noâ— say the vulgar thou which formerly hadst cast us off for some â—â—me not complaining that he now doth so that is quite contrary to the drift of the whole Psalm but affirming and concluding from their improsperousness when formerly he did forsake that none can now aid successfully but he And then concluding with confidence of his favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and wilt thou not i. e. certainly O Lord thou wilt go out with our hosts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and wilt thou not go forth say the LXXII And so this well accords with the contexture and design of the Psalm to magnifie Gods aids and the consequent thereof all manner of good success and prosperity The Sixty First PSALM TO the chief Musitian upon Neginoth A Psalm of David Paraphrase The sixty First Psalm is made up of Thanksgiving and humble dependance on God for all his mercies It was composed by David and committed to the Prefect of his Musick to be sung to the Harp or Psaltery or other such stringed instrument Psal 4.1 1. Hear my cry O God attend unto my prayer Paraphrase 1. O Gratious God to thee is my only resort in all my distresses be thou pleased to receive and answer my prayers 2. From the end of the earth will I cry unto thee when my heart is overwhelmed lead me to the rock that is higher than I. Paraphrase 2. Though I am driven as far as from Absalom I was fain to fly 2 Sam. 17.22 to the utmost parts of the land beyond Jordan v. 23. how great soever my trouble and streights are yet to thee have I a sure retreat when my condition is at the lowest thou hast a fortress of impregnable safety to which thou wilt be sure to conduct me 3. For thou hast been a shelter for me and a strong Tower from the enemy Paraphrase 3. For thus have I alwayes experimented thy goodness to me when men have assaulted thou hast rescued and secured me 4. I will abide in thy Tabernacle for ever I will trust in the covert of thy wings Selah Paraphrase 4. And that teacheth me the wisdom of this resolution of keeping me constantly under this safeguard and that I may do so of continuing my daily dependance on thee and addresses to thee in that place where thou hast promised to be alwayes present 5. For thou O God hast heard my vows thou hast given me the heritage of those that fear thy name Paraphrase 5. To this none had greater incouragement than I my offerings have always been accepted and my prayers heard by thee This is the priviledge of all thy faithful servants and this thou hast been pleased to afford me 6. Thou wilt prolong the Kings life and his years as many generations Paraphrase 6. Thou shalt bless me with a long and prosperous life and therein make me a type of the Messias whose Kingdom when it commences shall have no end 7. He shall abide before God for ever O prepare mercy and truth which may preserve him Paraphrase 7. Thou shalt never cast me from thy favour as long as I continue my fidelity to thee thy free but promised mercy will not fail to perpetuate my prosperity 8. So will I sing praise to thy name for ever that I may daily perform my vows Paraphrase 8. And this shall oblige me to bless and magnifie thy gracious and glorious Majesty as long as I live to present my daily oblations to thee and yield thee all the obedience of a thankful heart for ever The Sixty Second PSALM TO the chief Musitian to Jeduthun A Psalm of David Paraphrase The Sixty Second Psalm is an Eucharistical hymne composed by David and committed to the Praefect of his Musick to be sung and play'd to by instruments after the manner that Herman and Jeduthun were appointed to do 1 Chron. 16.42 1. Truly my soul waiteth upon God from him cometh my salvation Paraphrase 1. All my defence and relief is from God alone on him will I patiently and chearfully attend for a supply to all my wants 2. He is my rock and my salvation he is my defense I shall not be greatly moved Paraphrase 2. The strength which I have from him gives me security that I shall not be in any great measure deprest by my enemies 3. How long will ye imagine mischief against a man ye shall be slain all the sort of you as a bowing wall and as a tottering sense Paraphrase 3. How vain then are all the attempts of my slanderous violent rebellious subjects which are always raising of stirs and tumults as if all of them combined as one man to take away my life 4. They only consult to cast him down from his excellency they delight in lyes they bless with their mouth but they curse inwardly Selah Paraphrase 4. All their contrivances and consultations are to pull me from the Throne to wrest the regal power out of my hand and this traiterous design they gloss and varnish over with fair flattering language 5. My soul wait thou only upon God for my expectation is from him Paraphrase 5. But I will remit my whole cause to God and attend how he shall please to dispose of me 6. He only is my rock and my salvation he is my defense I shall not be moved Paraphrase 6. Being confident of a certain relief and support from him which will not permit me to be cast down by these men 7. In God is my salvation and my glory the rock of my strength and my refuge is from God Paraphrase 7. On him only I rely for deliverance for exaltation for aid to defend me and for sanctuary when any distress surrounds me 8. Trust in him at all times ye people pour out your heart before him God is a refuge for us Selah Paraphrase 8. And this wil be matter of imitation to all that profess to be his servants to repose all their trust in him to empty themselves of all secular confidences and apply themselves in prayer to him devoutly to beg and confidently to depend on his relief 9. Surely men of low degree are vanity and men of high degree are a lye to be
over Israel and his strength is in the clouds Paraphrase 34. O let us all praise the Lord for all the glorious acts of his power toward us who though he rule in heaven over all the world yet hath most illustriously exhibited himself to the people of the Jews see Deut. 33.26 and will in like manner to the spiritual seed of Abraham the Christian Church 35. O God thou art terrible out of thy holy places the God of Israel is he that giveth strength and power unto his people Blessed be God Paraphrase 35. O the dreadful presence of God in his sanctuary where by his myriads of Angels he exhibites himself to his servants From him is all our sufficiency to defend our selves to subdue others an essay of the power of his grace without which we can do nothing that is good and by which we are inabled to do all that he requires in such a degree as he will be sure to accept His glorious Name be for ever praised and blessed for it Annotations on Psal LXVIII V. 4. Rideth upon the heavens From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily used for the evening and from that notion of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Latine super occasum upon the going down of the Sun and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Chaldee duly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praise ye from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exaltavit they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make way from another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for casting up a causeway But the foeminine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently taken for a plain and so for the desert and accordingly the Jewish Arab rendreth it here that dwelleth in absent or remote or secret places But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural is acknowledged by the Hebrews to signifie the heavens and so in Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heaven and peculiarly the seventh heaven This Abu Walid saith belongs to the heavens by reason of their height or super-eminency which signification he affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have And then there is no need of those other descants which from the notion of a desert apply it to the uppermost heavens either as being plain and void of stars and so a kind of superior desert without any thing in it or as the learned Grotius piously conjectures from 1 Tim. 6.16 because as a desert it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not approach't or approachable by any The Chaldee here explains it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the seat of his glory in Araboth which the Latine there render coelo nono the ninth heaven His riding on this as in a chariot or horse so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a chariot may signifie either to set it a moving or else in a second notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for dominari gubernare to rule or govern it In both senses it properly belongs to God to move the primum mobile and so to be the author of all motion under it and to rule and manage it also and so all the world with it What here follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may promptly and literally be rendred by Jah i. e. Jehovah his name joyning it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedent thus exalt by his name Jehovah him that rideth But all the Antient Interpreters render it by it self Jah is his name taking כ as oft it is for an expletive unsignificant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah is his name say the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is his name the LXXII and so the Syriack and Latine c. V. 6. Solitary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unicus and solitarius signifies also desertus destitute in the same sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5.5 she that is quite alone is the periphrasis of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a widow indeed one that hath neither husband nor children to supply her and so as it is there must be maintained by the Church Now one that is thus destitute of all means of subsisting is forced to seek abroad for relief unless some merciful-minded person take some care of him and he that doth so is fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that makes him dwell at home relieves him that he need not seek abroad and this therefore is a fit title of Gods in this place joyned with father of the fatherless preceding and bringing out the prisoners or those that are bound in chains and therefore this sure is the meaning of the phrase V. 8. Sinai What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to or how 't is to be rendred is matter of some question The Chaldee read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just answerably to the Hebrew and so define nothing in it but the LXXII as after them the Latine joyn it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the presence of the God of Sinai supposing God from his special exhibition of himself in giving the Law on Mount Sinai to be stiled the God of Sinai as from his special presence and favour to the people of the Jews he is stiled the God of Israel But it may also be set by it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is Sinai to denote deictically where that shaking of the earth and tempestuous rain was heard viz. in Sinai And this the Chaldee and the Syriack will bear Or lastly by understanding the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or the like it may be rendred at the presence of God in that Sinai Each of these is very obvious but specially the second and fit to be preferred before the English which make a far greater ellipsis V. 10. Thy Congregation From the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vixit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vivus and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 50.10 the living creature of the wood and so Psal 104.11 Psal 79.2 And thus it may signifie here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy living creatures so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy living creatures and the Latine Animalia tua and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thy living creatures That desolate place where only wild beasts before could live was now by those showers of Manna v. 9. enabled to sustain a multitude of other tamer living creatures even of men and all their flocks and herds By this style in prophetick writings the Angels are signified see Rev. 4.6 where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four living creatures full of eyes are certainly four Angels and so the Chaldee here having first set down from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast placed thy living creatures there they add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast prepared thine hosts of Angels And so possibly it may signifie here thine Angels have resided
it appears by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or application of the similitude v. 15. so persecute them with thy tempest and terrifie them with thy storme or whirl-wind which hath no propriety to any other notion of the words but that of winnowing V. 18. Whose name is Jehovah The construction of the words in the close of the Psalm lyes most probably thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall know i. e. it shall be known by this means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art thy name Jehovah i. e. that thou art what thy name Jehovah imports and what that is is expounded in the remainder of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou only the high over all the earth that being indeed the meaning of Jehovah the infinite eternal and so only supreme power over all the world But it is possible that before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy name some preposition as 't is ordinary is understood and so it will be rendred more expresly to the same sense that thou according to thy name Jehovah art only c. Or because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name is among the Rabbins ordinarily used for God himself therefore it will not be remote from Hebrew style if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be resolved to signifie no more than Jehovah and then this will be the rendring that thou Jehovah art alone the most High The Eighty Fourth PSALM TO the chief Musitian upon Gittith A Psalm for the sons of Coreh Paraphrase The eighty fourth Psalm is the panting of a pious soul toward God a pathetical expression of the benefits and joy of his publick service and an encouragement of the people to make the ways of passage thither from all quarters fair and passable It seemeth to have been composed in some time of detention from and deprivation of those advantages and priviledges It was set to the tune called Gittith see note on Psal 8. a. and committed to the Praefect of the Musick to be sung by the posterity of Coreh see Psal 42.1 1. How amiable are thy Tabernacles O Lord of hosts Paraphrase 1. O omnipotent Lord thou that rulest and dispensest all things by thine own power and wisdom yet usest the ministery of thy celestial Angels herein and hast whole armies of them perpetually ready for thy service and most peculiarly makest use of their ministery in the place of thy publick worship there to presentiate and exhibit thy self to thy servants to testify by them that thou residest there as it were in thy Majesty to set up a glorious tent among us a type of thy promised Incarnation inhabiting and pitching thy tent in humane flesh John 1.14 what condition can be so desirable or valuable so honourable or joyous as this to be thus admitted unto thy presence and injoy the divine effects and benefits of it 2. My soul longeth yea even fainteth for the Courts of the Lord my heart and my flesh crieth out for the living God Paraphrase 2. Of this none is more sensible than those which are deprived of these felicities and this is our portion at this time which raiseth our desires to an holy impatience and vehement panting thirst see Psal 42.1 a most earnest pursuit of this so great a dignity of being after so long an exclusion admitted to this thy throne of grace thy divine most comfortable presence without which we faint and are ready to die our life is no life but a melancholy image of death without it To this therefore we aspire with all our most ardent affections and as with a shout or jubilation excite one another to the most passionate pursuit of it 3. Yea the sparrow hath found an house and the swallow a nest for her self where she may lay her young even thy altars O Lord of hosts my King and my God Paraphrase 3. Now that we are deprived of this felicity the silly birds whose happiness we have reason to envy are permitted to inhabit there no place that they seem so ambitious to choose to build their nest and lay their young ones in as those which were wont to be honoured with thy presence among thy servants as if the protection which was wont to be afforded us upon our addresses to God were by them especially hoped for there O that thou wouldest be pleased of thine infinite power and goodness to afford us that dignity which those little birds the sparrow and swallow are now principally partakers of 4. Blessed are they that dwell in thy house they shall be still praising thee Selah Paraphrase 4. O what a blessedness do they enjoy that are allowed those celestial priviledges of thy constant solemn service to divide their years betwixt praying and praising petitioning and receiving thy mercies and then returning their devoutest acknowledgments to thee at the solemn festivals 5. Blessed is the Man whose strength is in thee in whose heart are the ways of them Paraphrase 5. Who place all their trust and confidence in thy aids and seek them from thee in thy Temple the place of thy peculiar residence who are always full of devout thoughts of going up thither to the sacred solemnities and of fitting the high ways for commodious passage to themselves and others or that have free liberty to resort thither 6. Who passing through the valley of Bacha make it a well the rain also filleth the pools Paraphrase 6. Which by trenching and draining the most wet and watery valleys make the way very passable in the moistest season from every corner of the land to Jerusalem 7. They go from strength to strength every one of them in Sion appeareth before God Paraphrase 7. And so go up cheerfully and unanimously and devoutly on their road from one stage to another and at length come to that amiable and desirable place where God is so graciously pleased to exhibit and presentiate himself And so in the antitype of the Sanctuary the Christian Church there is no doubt but he will give grace and that abundantly to all that ask and knock and persevere in an holy obedience to his directions to seek and beg it of him in Christ 8. O Lord God of hosts hear my prayer give ear O God of Jacob Selah Paraphrase 8. Thou therefore that fittest and rulest in the midst of all thine armies of Angels and by them sendest down thy blessings as oft as they bear up our prayers to thee that hast obliged thy self in a peculiar manner to protect this thy chosen people and in token thereof vouchsafest to be called their God I beseech thee to hearken to and grant this prayer of mine for the free and cheerful return of thy people to the place of thy solemn and holy worship 9. Behold O God our shield and look upon the face of thine Anointed Paraphrase 9. Thou art our onely God our onely protector and defender we beseech thee in mercy to behold and receive the petition to grant the prayer of our
glorifying thee 6. For who in the heaven can be compared unto the Lord who among the sons of the mighty can be likened unto the Lord Paraphrase 6. For though they be glorious creatures and instruments and ministers of God yet there is no least comparison between all the power and operations of all those and that which is performed by God in these his admirable dispensations toward his people which therefore are to be lookt on with amazement and highest degree of reverence and adoration by all those glorious creatures which attend him 7. God is greatly to be feared in the assembly of his saints and to be had in reverence of all them that are about him 8. O Lord God of hosts who is a strong Lord like unto thee or to thy faithfulness round about thee Paraphrase 8. Thou art the Lord and only supreme commander of all those Armies of Angels and as thou art armed with power above all those so art thou guarded with fidelity by the former thou canst and by the latter thou wilt certainly perform all that thou hast covenanted with us 9. Thou rulest the raging of the Sea when the waves thereof arise thou stillest them Paraphrase 9. Thy power is sufficient to bring down and tame the proudest and most tumultuous element the very Ocean it self when it is most boysterous is immediately quiet at thy command 10. Thou hast broken Rahab in pieces as one that is slain thou hast scattered thine enemies with thy strong arme Paraphrase 10. By this means as once thou gavest thy people the children of Israel a passage out of Aegypt through the channel of the Red Sea so didst thou return the Sea upon Pharaoh and the Aegyptians the tyrannizing enemies of thy people destroyedst him there as discernibly and illustriously as if thou hadst slain him with a Sword and together with him by thine own immediate interposition didst then overwhelme and drown the Aegyptians 11. The heavens are thine the earth also is thine as for the world and the fulness thereof thou hast founded them Paraphrase 11. Thou art the only creator of the whole world and all that therein is thou gavest it that stable firm being that it hath so that the sea though much higher than the rest of the Globe doth not yet drown the earth And as in the Creation all was ordered by thy command so hast thou still the only right of power and dominion over all in the administration of things 12. The North and the South thou hast created them Tabor and Hermon shall rejoyce in thy name Paraphrase 12. All the regions of all the quarters of the earth as the Northern and Southern so the Western and Eastern coasts are created by thy power and protected and supported by it and accordingly are obliged to bless thy providence for all the least good that they enjoy 13. Thou hast a mighty arme strong is thy hand and high is thy right hand Paraphrase 13. Thy power is far removed above all the oppositions and resistances in nature whatsoever thou wilt thou art perfectly able to do and thy providential power of mercy of delivering and obliging is above all the other works of it eminently observable 14. Justice and judgment are the habitation of thy throne mercy and truth shall go before thy face Paraphrase 14. Whatsoever thou doest thy mercy and pity is discernible in it and so is thy justice and fidelity also Thou makest promises of abundant mercy to thy servants and never fallest to perform them 15. Blessed is the people that know the joyful sound they shall walk O Lord in the light of thy countenance Paraphrase 15. And 't is no small degree of bliss to be thus honoured by God as the people of Israel is to receive such stupendious mercies from him and to be taught the way of praising and acknowledging his mercies so as will be acceptable to him such as they are secured of Gods continual favour if they be not stupidly wanting to themselves there being no more required of them than humbly to beg and qualifie themselves to receive his mercies and then thankfully to acknowledge and being secured of this they can want nothing to live most comfortably and pleasurably Psal 135.3 16. In thy name shall they rejoyce all the day and in thy righteousness shall they be exalted Paraphrase 16. Two soveraign benefits shall they enjoy hereby 1. a continual delight and joy that they are favoured by thee which they shall as delightfully express in singing continual praises to thee and this very communion with God a confidence of Gods kindness and a perpetual blessing him for it is of all others the most pleasurable way of living a paradise or antepast of heaven here 2. the natural consequent of Gods favour and mercy his raising them up out of the most low and dejected state see v. 17. to the greatest height of dignity 17. For thou art the glory of their strength and in thy favour shall our horn be exalted Paraphrase 17. For though such men have no solid strength of their own yet by additions they receive from thee they may confidently attempt any thing and depend on thee for the performance And that gives us thy servants by thy continued favour and kindness to us an humble assurance that thou wilt raise us out of our present dejection v. 38. c. to an high degree of power and dignity see Luk. 1. note n. 18. For the Lord is our defence and the holy one of Israel is our King Paraphrase 18 The ground of our assurance being only this that the supreme God of heaven and earth he that hath made and performed such wonderful promises to this people of Israel and by his own special providence appointed David to be King over us by this owning us peculiarly as his own Kingdom is he that undertakes to shield and secure us from all dangers 19. Then thou spakest in vision to thy holy one and saidst I have laid help upon one that is mighty I have exalted one chosen out of the people 20. I have found David my servant with my holy oyle have I anointed him Paraphrase 19 20. One special act of his goodness to us it was that appearing in vision to Samuel the good Prophet he told him who it was that he had chosen to be King in Saul's stead to rule and defend his people a person of eminent vertues and though mean in the eyes of men an approved faithful servant of his herein an eminent type of Christ the fountain of all good to mankind 21. With whom mine hand shall be established mine arme also shall strengthen him Paraphrase 21. To him God promised to be always present and ready at hand to assist and preserve and secure him in all his undertakings 22. The enemy shall not exact upon him nor the son of wickedness afflict him Paraphrase 22. To protect him from the stratagems
patience of burthens though that as this do thus originally signifie and though with us the lading be in a cart yet we use to say the oxen are heavy laden The phrase that here follows in this matter of oxen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not breaking in and not going out is not improbably to express the safety of their herds not onely from straying but as in time of war from invaders and abactors whose breaking in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaking down or fall of the partition or wall or sept say the LXXII is attended with the cattels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passing through or going out and then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamour vociferation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cry say the LXXII The same word they use Isa 5.7 to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is there opposed to righteousness whether in the notion of justice or mercy and is the consequent of oppression and so it may be here fitly used to express hostile oppressions and invasions But the phrase may be also applied that among their cattel none maketh abortion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never a breaker out so Pharez came by his name Gen. 38.29 How hast thou broken forth this breach be upon thee therefore his name was called Pharez 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also hath a peculiar notion in relation to the birth of children But that being the regular birth it is not so well appliable to this place unless by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we thus read no eruption and no going out i. e. no violent going out for then that is clearly no abortion Kimchi observes of these three verses 12 13 14. that there is mention of all those three blessings of the Womb of the Earth and of Cattel set down Deut. 28.4 The last word of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render in our streets so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Gen. 19.2 as the street is opposed to an house or covert from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 broad or large But our English street hath a particular relation to a town or village or city and so it seems not so proper to this place where being applied to oxen it will signifie in reason the place where they lie and feed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII duly reade in their stabula whether fields or closes where they are kept Or if in that verse it may retein the notion of street being applied to the men who are thus opprest and may bemoan their losses in the field by their complaints in the city see Mar. 5.14 yet this will not be applicable to v. 13. where the same word being used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it in like manner in our streets but being applied to sheep must signifie their folds or pastures where they lie and bring forth which though it be abroad without doors that is all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports from the literal notion of which the LXXII there have their rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin in egressibus suis in their goings out yet they are safe there and multiply exceedingly The Jewish Grammarians Abu Walid and Kimchi assign not to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any more particular signification than of broad-places which may then be as well back-sides as we ordinarily call such yards as are about the house in which cattel are kept or the like places as well as streets And the word which the Jewish Arab uses may be rendred fields The Hundred and Forty Fifth PSALM David's Psalm of Praise The hundred forty fifth is a form of solemn Thanksgiving to God descanting on all his glorious attributes It was composed by David and is one of those wherein every verse begins with a several letter of the Hebrew Alphabet 1. I Will extol thee my God my King and I will bless thy name for ever and ever 2. Every day will I bless thee and I will praise thy name for ever and ever Paraphrase 1 2. The Lord of heaven is my onely God and King a gracious Father and a vigilant guide and conductor of me in all my ways I am infinitely obliged to praise and magnifie his holy name and never to intermit that office till I come to heaven there to sing continual Hosannahs and Hallelujahs to him 3. Great is the Lord and greatly to be praised and his greatness is unsearchable Paraphrase 3. He is a God of a vast unfathomable power and dignity his excellencies and the effluxions thereof toward us not to be traced or measured by humane faculties But the less they are comprehended the more are they to be admired and adored and magnified by us 4. One generation shall praise thy works to another and shall declare thy mighty acts Paraphrase 4. Every age of the world and person that lives in that age hath new and fresh experience of the goodness and power of God in his gracious and glorious disposals every where illustriously discernible and so every age is obliged to make their acknowledgments to record to posterity and so to incite and call up all that live after them to the diligent and devout and vigorous performance of this duty 5. I will speak of the glorious honour of thy majesty and of thy wondrous works Paraphrase 5. Whether I consider the infinite incomprehensible beauty and splendour of his divine essence and attributes or the most admirable operations and productions thereof in the framing and governing of the world there is matter of all praise and thanksgiving to me and to every other man living 6. And men shall speak of the might of thy terrible acts and I will declare thy greatness Paraphrase 6. And accordingly both they and I even all of us with united hearts and voices will proclaim and promulgate the wonderfull and admirable acts of his power and glory 7. They shall abundantly utter the memory of thy great goodness and sing of thy righteousness Paraphrase 7. And therein most peculiarly shall we count our selves obliged to magnifie and recount with the most exuberant joy the dispensations of his most abundant graces and mercies toward us especially that towards our souls These flow every minute from him as from an inexhaustible fountain and abyss of goodness O let our hearts learn of those fountains continually to pour forth at our mouths the praises that are proportionably due to him 8. The Lord is gracious and full of compassion slow to anger and of great mercy 9. The Lord is good to all and his tender mercies are over all his works Paraphrase 8 9. 'T is the title by which he was pleased to make known and proclaim himself to his people Exod. 34.6 The Lord the Lord God mercifull very forward and willing to pardon repentant sinners and not denying them that grace or proceeding in judgment against them till he be provoked to it by great ingratitude and obdurations and this mercy of his is not inclosed to
and then what ever we do there the devil cannot approach us is the very hope of the hypocrite in Job and that hope as hypocritical as himself perisheth and vanisheth when he hath most rest to set upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle the debauch't young man can entertain himself with such daring courageous hopes as these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but old age and death-beds are not of so good assurance There is but one principle I say of our perseverance to be depended on that of Christs daily intercession for the true humble disciple that his faith may not fail and that Intercession an act of power in Christ to give what he thus prayes for All power is given unto me and so in effect a doing and giving what ever is required on Gods part to the working of this blessed work upon our souls a concurrence an actual donation of minutely assistance to them that humbly wait and beg for it and that secondly receive it and make use of it when 't is given That double condition is indispensably required on our parts to the obtaining of this grace as you may see it in the Habenti dabitur the parable of the talent and Heb. 7.25 He is able to save them that come unto God by him seeing he ever liveth to make intercession for them the ability to save and deliver out of the tempters hand to give perseverance is explained by his continual intercession but that only to those that come unto God by him the pious disciple and true Christian the worshipper of God that doth his will that 1. begs and then doth not resist and grieve that Spirit of his as Heb. 5.9 he is authour of salvation to whom to all those that obey him he is able to save them as if Christ were not able to save any others to give any other perseverance as he could not do miracles in his own country because of their unbelief The truth is his decree and oath hath maniâ—leâ— him noâ— to work such miracles of mercies prodigies of perseverance for the profane impenitent the either spiritual or carnal presumer You see now the dependence betwixt the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on one side and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on t'other the rising on one side and the blessing and turning on t'other I prâ—ceed to my last particular that the turning is but a periphrasis of blessing To bless us in turning c. And I would it were in my power instead of demonstrating to your brain to preach 〈◊〉 home to your affections to perswade you and convince you of this great truth the belief of which your felicity here and eternity hereafter so much depends on could you but acknowledge the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there is any such thing as blessedness in a regenerate life discern this mystery of godliness the present joyous estate that lies folded up in the new creature 't is impossible you should be any longer in love with perishing There may be perhaps some smooth pleasant parts in sin that the beast about you may delight in some entertainment for that carnal brute but what a poor acquisition is that delight to tempt thee out of blessedness to rob thee of such inestimable treasures A piteous exchange this make the best of it but when that moment any joy is not to be had neither when there is so little so nothing even of transitory carnal pleasure in it then Return O Shunamite return let not the Prodigal out-wit thee out-thrive thee rise up in judgment against thee and condemn thee He after the exhausting not only of his patrimony but of his flesh a crest-fall'n degenerous Prodigal a kind of Lycanthropos Nebuchadnezzar but in worse company driven from men to swine which of all other creatures are unfittest to preach returning their ocular nerves saith Plutarch are so placed that they can never come to see Heaven 'till they are laid upon their backs yet even this guest of swine Prodigal can at last think fit to return to his Father O let this Prodigal turn Preacher as such sometimes when they have run out of all are wont to do I shall give him the Text on which I shall be confident he will be very rhetorical Return unto thy rest O my soul Again consider the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what blessedness is and that may possibly work upon you Other excellencies there are that may set you out in the eyes of men generosity obligingness wisdom learning courage c. and every of these can be thought fit to be some sober mans Idol And yet the utmost that can belong to these is to be praise-worthy And then what proportion is there betwixt all these and one such heroick excellency of which the Philosopher can say praise is too poor a reward for them we count them blessed O then if there be any consolation in Christ any vertue any praise if any so noble a quality as ambition be left in you if any spark of that Vestal flame any aspiring to that which will ennoble and sublime your natures any design on blessedness behold and remember the turning in this Text nay if you are but so wel-natured as to wish a poor piteous accursed kingdom out of the jawes of so many hells and capable of some return toward blessedness again fulfil you my joy Away with those objections and prejudices we have to repentance that 't is a rugged thorny galling way a dull melancholy joyless state what ever you can miss what ever quarrel in it 't will be abundantly repair'd and satisfied in this one of blessedness send me all the torments and miseries of this malicious Age the inventions of wit and cruelty all the diseases that the Heathens fear had deified and in the midst of these a present instant blessedness and I shall certainly defie them all give me blessedness upon the rack upon the wheel and if you will suppose it possible in hell it self and I will never ask Father Abrahams favour or allay to those flames I shall not doubt but to enjoy that any thing that hath blessedness in it The very Heathens saith Saint Austine had a great design upon one treasure that they found they had lost used all means they could think would contribute toward the recovery of it and in that quest went at last saith he and gave their souls to the Devil to get purity for those souls 'T were then but reason that you would give your souls unto God to purchase it that you would set a turning a purifying when the same compendium renders you pure and blest together when the being happier than you were before is all that you pay to be so for ever I have tired you with preaching that that would have been more seasonable to have prayed for you that God having as on this day raised up his Son Jesus will vouchsafe to send him into every of our
Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of my mirth And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will lift up or advance Jerusalem in the beginning of my mirth is to make that the prime or chief ingredient in their rejoycing the principal subject of their hymns V. 8. Art to be destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay waste or destroy in Paül instead of Poel which is frequent may be rendred vastatrix destroyer So the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waster or spoiler and so the Syriack in the same word Onely the LXXII reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies miserable so it signifies vile and wicked also and so even the Hebrew if taken in the passive will be but answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perditus wretched wicked and so fit to be destroyed The Jewish Arab reads O thou spoiled and so 't is agreeable to the custom of the Eastern people by way of omen or presage to put with the name of a city an Epithet of Preserved or guarded if they wish well to it and so 't is proportionable it should be in the contrary signification if they wish ill to it to speak of that as done which they wish to be done The Hundred and Thirty Eighth PSALM A Psalm of David The hundred Thirty eighth is a Psalm of Thanksgiving to God for his mercies his gracious audiences afforded to the prayers of his lowly servants his powerfull deliverances of them most admirable in the sight of their heathen enemies And being first composed by David is said by the LXXII to have been made use of by Haggee and Zachary at the re building of the Temple 1. I Will praise thee with my whole heart before the Gods will I sing praise unto thee 2. I will worship toward thy holy Temple and praise thy name for thy loving kindness and for thy truth for thou hast magnified thy word above all thy name Paraphrase 1 2. Blessed Lord thou hast been exceeding gracious to thy servants and never failed to answer them that rely on thee thy mercies and fidelity are much spoken of thou art known by this title of mercifull and gracious and one that never fails to perform his part of the Covenant with any But thou hast infinitely exceeded all that is or can be either said or believed of thee thou hast made us admirable divine promises that especially of giving us thy Son and in him all things and wilt certainâ—y perform them all to the utmost importance of them And now what return shall we make unto thee for all this having nothing else we must in all equity pay thee the humblest acknowledgments of our very souls and in thy publick assembly in the presence of the holy Angels the witnesses of our performances and assistants and partners of our praises bless and laud and magnifie thy glorious name for all thine abundant mercy toward us 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my soul Paraphrase 3. Whensoever I have addrest by prayer to thee thou hast never failed to answer me and relieve me which together with thine own free promise gives me full confidence to beg and crave thy grace to strengthen and support my soul against whatsoever danger and to rest secure in thee that thou wilt grant it me 4. All the Kings of the earth shall praise thee O Lord when they hear the words of thy mouth 5. Yea they shall sing in the ways of the Lord for great is the glory of the Lord. Paraphrase 4 5. These magnificent promises of thine v. 2. shall be proclaimed and made known thy Gospel preached to all the world and thereby the greatest potentates on earth they and their kingdoms with them shall at length be brought in to worship and serve and glorifie thee and in so doing never give over singing and praising and magnifying thy great and gracious and glorious works of mercy those wonderfull dispensations of thine in the gift of thy Son and that gracious divine Law given us by him 6. Though the Lord be high yet hath he respect unto the lowly but the proud he knoweth afar off Paraphrase 6. The sum whereof is this that as the supreme God of heaven hath humbled himself to this earth and flesh of ours so he will favourably behold and deal with all lowly humbled penitent sinners but proceed most severely with all proud obdurate impenitents 7. Though I walk in the midst of trouble thou wilt revive me thou shalt stretch forth thine hand against the wrath of mine enemies and thy right hand shall save me 8. The Lord will perfect that which concerneth me thy mercy O Lord endureth for ever forsake not the works of thine own hands Paraphrase 7 8. And as for spiritual so for temporal mercies God will not fail to perform them also to his faithfull servants whatever their distresses be he will relieve or support them repel and subdue and repress their enemies and secure them by his immediate divine interposition if humane means do fail what they are not able and what indeed belongs not to them to doe for themselves he will most certainly perform in their stead having begun a work of mercy he will not leave it imperfect he will certainly go through with it Thus doth God abound in mercies of all sorts to all his humble faithfull servants Lord be thou thus graciously pleased to deal with me and with all thy poor helpless creatures which being made by thee have none other to fly to but they self Annotations on Psal CXXXVIII V. 1. Gods Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first for Angels then for Magistrates Judges Kings somewhat hath been said Note on Psal 82. b. Now to which of these it shall be applied in this place is not agreed among the ancient Interpreters The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings the Jewish Arab the Nobles but the LXXII and the Arabick and Aethiopick and Latin follow them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels And considering that in the next words v. 2. he mentions worshipping toward the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not temple if it were as the title directs composed by David but palace of holiness i. e. the Sanctuary where the Cherubims of glory representations of Angels shadowed the mercy-seat Heb. 9.5 and that in that house of God and house of prayer the Angels were present according to that of Saint Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou singest and chantest with the angels and on this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will strive to sing with the Angels contending with them in this holy strife and emulation who shall praise him loudest joyning in quire with the supernal powers 't is not improbable that this should be
the notion of the word in this place and so singing praises to God before the Angels be the praising him in the Sanctuary appointed for his worship and where by his Angels he is present to his worshippers So Eccles 5.6 Say not before the Angel viz. the Angel that is present in the house of God v. 1. So Agrippa in Josephus de Bell. Jud. l. ii.c.xvi speaking to the people near the Temple saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I call your Sanctuary to witness and the holy Angels of God those that are there present Angelus orationis saith Tertullian de Orat. the Angel of prayer which the Jews believe to be present with them and meet them and praise God with them in their Synagogues and of which that speech heard in the Temple before the destruction of it by Titus is most probably to be understood Migremus illinc Let us depart thence The LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over against referring probably to the way of alternate singing one part of the quire singing over against and answering the other singing together by courses Ezra 3.11 and that S. Chrysostom's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contention and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emulation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyning in quire with the Angels seems to refer to In the end of this first verse the LXXII add above what is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou hast heard all the words of my mouth which the Latin affix to the first part of the verse Confitebor tibi Domine in toto corde meo quoniam audisti verba oris mei I will confess to thee O Lord with my whole heart because thou hast heard the words of my mouth But this is sure some Scholion which crept from the margin into the text and is not owned either by the Chaldee or the Syriack V. 2. Magnified thy word For word here the copies of the LXXII which now we have and which S. Hierom S. Augustin S. Hilary S. Chrysostom and Theodoret used read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy holy which therefore the Latin joyning with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name reade magnificasti super omne nomen sanctum tuum thou hast magnified thy holy name above all and so the Arabick thy holy name above all things But in all probability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so near the true original reading of the LXXII was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word or speech by which they render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no less than five and twenty times and never by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 save in this one place However it be the Syriack as well as Chaldee adhere to the Hebrew and reade the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy word the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of thy praise All the difficulty will be what is meant by God's magnifying his word His word being here annext to loving kindness and truth must needs be that part of his word to which these two are applicable i. e. his promise the matter whereof is mercy or loving-kindness and in the performance of which is truth or fidelity And then to magnifie this word of promise seems to signifie two things 1. the making very great and excellent promises and then 2. the performing them most punctually and so that double meaning of the phrase will be perfectly answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benignity and fidelity foregoing and the doing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above all his name is promising and performing most superlative mercies above all that is famed or spoken or believed of God This will be yet more manifest if we render the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice used in the former part of the verse not for proportionably to the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Dative case but above proportionable to their use of it with an Accusative as in this place it is acknowledged to signifie For then thus it will run I will worship c. and praise thy name above thy loving-kindness and above thy truth i. e. 't will be too low too short a compellation to call thee mercifull or veracious or style thee after any other of thy Attributes thou art all these and more than so thou hast magnified thy word given and performed most glorious promises above all thy name above all that men have apprehended or spoken of thee The Jewish Arab reads I will give thanks unto thy name for thy bounty and beneficence seeing thou hast magnified above all thy Attributes or thy description or whereby thou art described thy word And in this sense though not from the importance of thy word for the eternal Word or Son of God this Verse and Psalm may reasonably be interpreted of God's mercies in Christ so far above what could be famed or said or believed or apprehended of him V. 5. Ways What is here meant by in the ways of the Lord hath some difficulty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath many significations 1. It s local importance for a way by which we pass and then the ways of the Lord will mean the coming to worship at Jerusalem foretold in several of the Prophets and then singing there will be very proper because in the march to Jerusalem at the solemn feasts the people were accustomed thus to entertain themselves with singing the praises of God 2. 'T is taken for the Law as was observed on Psal 119. Note a. and in that sense it will well cohere with the end of the foregoing verse the Kings c. shall praise thee when they hear the words of thy mouth Yea they shall sing in the ways of the Lord rejoyce and praise his name and solace themselves in the Law of God 3. 'T is taken for the manner of God's dispensations his nature and attributes and dealing with men according to the request of Moses that God would shew him his way Exod. 33.13 And this also will be a convenient rendring in regard of the subsequent verses though the Lord be high yet hath he respect to the lowly c. And the full sense will be compounded of all these that in the serving of God in considering his dealings to us and performing obedience to him they shall rejoyce and bless his name and chearfully entertain themselves V. 7. The wrath Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a nose see Psal 135. Note b. and so the Interlinear renders it here super nasum upon the nose so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt put thy hand upon the nose Thus in our common speech to lead one by the nose imports a perfect rule over him that is so dealt with and in a like proverbial speech to put a hook into the nostrils signifies restreining of the insolent Isa 37.29 And so it will fitly signifie here 〈◊〉