:

in a few words representing the mind and spirit of the Psalmist in his own way, which is devotion. And where there are two senses of which a word is capable, they will find likewise that I have endeavoured to express them both, if the matter would bear it. As for example, (to name one place for all), in the 19th Psalm, ver. 126. where we read, "It is time for thee, O Lord, to work for they have made void thy law :" I have expounded it thus: "It is time to work to the Lord, or for the Lord," &c. Because all the ancient interpreters, except one, have so understood them; yet I have not neglected the other sense, which we follow, but made them agree well together. I have preferred, indeed, the first interpretation, not only for the reason now named, but because the words run most currently so in the Hebrew; and the best of the Jews have expounded them in that manner. Maimonides, for instance, who says this was one argument that moved him to write his famous book, called Moreh Nevochim: which some might account an audacious attempt, because never undertaken, he saith, by any of their nation since this long captivity, (as he calls it), but he supported himself with this principle, that it is said concerning such sort of matters, "It is time to do something for the Lord; they having made void thy law." And in like manner David Gans, in his Chronology, says †, that R. Judah Hakodesh, observing their oral law, or traditional religion, in danger to be lost, set it down in writing, though there was a prohibition against it for anan by TED the Rabbi relied upon this scripture, (thinking it would bear him out), "It is time to work to the Lord," &c.; which he expounded to this sense, Now that the law by word of mouth is like to be forgotten and utterly lost, there must be something extraordinary done to uphold it; and so he wrote the Misneh.

I have also sometimes followed Theodoret, in the explication of some phrases; which I think good to signify, that none may be too forward to censure that for which I have a good authority at least, if not a weighty reason. As for example, Psal. lxxxix. ver. 13. I have grounded my paraphrase upon his notion, That as the hand of God denotes the divine energy, so his right hand signifies his energy for good. And therefore, they then needing a double energy, the Psalmist remembers both his hand and his right hand; desiring to see their enemies destroyed, and themselves delivered.

And if the readers will please to take the pains to compare the text with the references I have made (and inclosed) in the Paraphrase to other scriptures, they will easily see, (especially if they have any understanding in the original language), that I have not followed my own fancy in my interpretation, but had good reason for expounding the text as I have done in such places; and that this Paraphrase may serve, in many places, instead of a larger commentary upon the words. As for example, Psal. cxlvii. 19. his words, I think, plainly relate to the ten words spoken on Mount Sinai, as I might have shewn if I intended to write annotations.

Which if I had undertaken, it would not perhaps have been wholly a superfluous labour; but I might have produced something new, as I think I have done in this Paraphrase; else I should not have attempted it, especially after such an excellent person as Dr Hammond. For therein I have interpreted some phrases otherwise than they have been understood; of which I think good here to give one example. The Son of man, and the sons of men ‡, are phrases which often occur, which I have good ground to think belong in scripturelanguage to princes, and sometimes the greatest of princes. So I have expounded that well-known place, Psal. lxxx. 17. The man of thy right hand, the Son of man, whom thou madest strong for thyself;" and Psal. iv. 2. "O ye sons of men," i. e. rulers of people; and viii. 3. "What is man, that thou art mindful of him? or the son of man," (i. e. the greatest of men), "that thou visitest him?" cxlvi. 3. "Put not your confidence in princes, nor in the son of man," (how great a prince, that is, soever he may be, though of never such dignity and power), " in whom there is no help."

And thus the counsellors of Saul are called the sons of men, lviii. 1.; and so I understand those words in Isa. li. 12. Who art thou, that thou shouldst be afraid of a man that shall die; and of the son of man," (that is, a prince), "who shall be as grass?" where, upon the words that go before, "I am he that comforteth you," Theodoret hath this note: I am he that cast Pharaoh and his army into the sea; he who killed many thousands of the Affyrians by one angel. From which I conclude, that he understood the following words thus, Why dost thou then fear any man, though he be never so great a tyrant, and armed with never so much power?' as the king of Babylon then was, whom he calls an oppressor presently after, who carried them captives from their own land.

66

Thus, in the title of the 9th Psalm, the Septuagint for Labben read r vi; and so do Symmachus Aquila and Theodotian, as Theodoret there observes; the former of which makes it a triumphal song for the death of that son; which most interpreters, as I have observed, conclude to have been that great man Goliah. The original of which language, I conceive, is to be fetched from the common manner of speech among the He brews, who call the chief of any kind by the name of the whole kind. As they call man creature," Mark, xvi. 15. because the prime creature here below: so a king, or eminent person, they call "the son of man,' because the prime among the sons of men. Thus St Peter, 1 Pet. ii. 13. calls magistrates "human creatures," where the Syriac translates, "sons of men," i. e. great men, or governors. And so man is used, Gen. ix. g. for a man in authority. But all this is to be understood of that expression, ben Adam: as for ben Enosh, VOL. III.

* Præfat. pag. penult.

K

which we also render son of man, (Psal. cxliv. 3.), it hath another signification, importing the wretchedness of any man's condition. And if that had been the name whereby the angel salutes Ezekiel, it might have been to put him in mind of his mean condition, though conversing with heavenly ministers; but he constantly calling him ben Adam, I see no reason why we should not think it denotes him to be a great man, highly esteemed by God; and appointed by him to judge and pass sentence upon his people, Ezek. xx. 4. And in like manner, Daniel is called son of man, Dan. viii. 17. who in the next chapters hath the title of a "man greatly beloved," ix. 23. x. 11.

And by the way I may observe, that from hence we may learn what to understand by that title, which our blessed Saviour so often gives himself, of vids to avdęs, the Son of man, or rather that Son of man; that is, the Messiah, the Lord's anointed, that great prince God promised to bless them withal. It can have no other meaning in John, v. 22. 27. (where he saith, God hath committed all judgement unto him, and given him authority to execute it, because he is the Son, or that Son of man), than this, that he is that great person, whom God designed to be the Lord and Governor of all things. So he appeared to be, when he sent the Holy Ghost; which seems to be called "the coming of the Son of man,' ," Matth. x. 23. Where he says, they shall not have gone over the cities of " Israel, till the Son of man come ;" by the power, that is, of the Holy Ghost, to enable them, and give them authority, to go and preach him, in all other countries as well as there, to be the great Lord of all.

But instead of such annotations as these, which the world is already well furnished withal, (particularly by the learned Dr Hammond upon this book), I have only, in the argument to each psalm, given a brief account now and then of some difficulties; and both there, and in the Paraphrase itself, pointed to such parts of the history of David, or others, as I thought the psalms have a respect unto. Which I have followed so closely, as to wave other expositions, when I thought I saw clear warrant to accommodate them to that. For, in my judgement, (to use the words of that good man Musculus, upon the 132d Psalm, ver. 9.), "It is the duty of every pious person, as much as he is able, to prefer that exposition, which is approved by most testimonies of the holy scriptures, before all others whatsoever, though in show and appearance never sɔ plausible."

For this reason, I have forborne a great many mystical and allegorical senses of the words, and rather adhered to the literal meaning, though accounted trivial and vulgar by many men, who had rather indulge to their own fancies, than be at the pains of making a diligent inquiry after the truth. For, whatsoever is pretended, it is not the easiness and meanness of the literal sense which hath made it to be despised, and been the cause of allegorizing the scriptures; but the great difficulty and labour that is required to the finding of it out, in many places. St Hierom and St Austin confess as much, who spent their younger years in mystical interpretations, as more easy studies; but when they grew old, applied themselves to historical explanations. Which St Hierom (in his preface to the prophet Obadiah) confesses he did not understand, when he wrote upon that book in his youth; and, in plain terms, ingenuously acknowledges those mystical expositions were the work puerilis ingenii, of his childish wit, at which he blushed and hanged down his head, even when others cried them up to the skies; but the historical explications, (which then he set out), the work mature senectutis, of his mature age; when he had at least profited thus far, as to know, with Socrates, that he was ignorant. In short, he begins that preface with the words of the apostle, "When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things" and hopes this would excuse him for interpreting that prophet allegorically in the heat of his youth; whose history he did not know. St Austin acknowledges as much, in his first volume of Retractations, chap. xviii. which I will not transcribe, but only set down the words of Martin Bucer, one of the first reformers, upon the 6th of St Matthew; where he says, that " it would be worth a great deal to the church, if, forsaking allegories and other frivolous devices, which are not only empty, but derogate very much from the majesty of the doctrine of Christ, we would all simply and soberly prosecute that which our Lord intends to say to us."

This hath been my rule, though I have not so followed (I must add) the strict literal sense, as to make a mere Judaical Paraphrase, (which Theodoret complains, in his preface to this book, vas the fault of some that went before him), but have improved the words, in all places, to a sublimer sense, where I had any direction from our Saviour, or his apostles, to apply them to the things belonging to Christ's kingdom. But where I wanted their guidance, I have not taken upon me to do it, (unless it be very sparingly, where the church hath thought it probable there was something intended beyond the letter), because I did not know whether the Holy Ghost, which indited the words, had respect to these times, as well as to those histories, to which I thought I saw a clear warrant to apply them.

And where there is no title to the psalm, (which St Hierom, or one under his name, calls the key, to let us into the sense of it), it is not easy to tell to what history it relates: but must be acknowledged to be gyer yo, &c. (as Origen, upon the first Psalm*, speaks from some learned Hebrew), a work of very great labour, to find the keys which lie scattered up and down in several parts of the scripture: and then to fit them to the places which they are to open. In this I have taken some pains, as may be seen in the arguments to the several Philocalia, cap, 2.

psalms; in some of which, if I differ from those that have gone before me, I hope tone will be so perverse as to make it a fault: for, (as the true St Hierom speaks, in his preface to the Psalms, according to the Hebrew, verity), since they are still desiring new pleasures, and the neighbouring seas cannot satisfy men's gluttony, "cur in solo studio scripturarum, veteri sapore contenti sunt?" Why, in the study of the scriptures. alone, can they relish nothing that is new, but content themselves merely with that which tastes of antiquity? Which I do not speak, as he proceeds, to reflect upon my predecessors, or detract from their excellent labours, (to which I thankfully acknowledge I am exceedingly beholden), not only to give an account to the readers of what I have done; that they may not think I have only transcribed what I found before said in this argument, and brought no farther light to it.

Why, may some be forward to say, do you pretend, after so many monuments of learning, both ancient and modern, to bring forth any thing which hath not been said before, and said better? I answer, as Musculus doth in the like case*, " If the treasure of the holy scriptures be such, that it can be drawn so dry by the diligent searches of pious and learned men, as nothing shall remain to exercise the studies of those that succeed them; if there be at any time such an effusion of God's Holy Spirit, that after that time it is in vain to labour in finding out its mind in the holy scriptures; if there have been in the church, after the prophets, Christ, and his apostles, men of such perfect accomplishments, that to them was imparted such an universal fulness of divine knowledge, as to make their writings absolutely complete, so that we need do nothing but night and day study them alone; then truly I refuse not the censure of folly, nay, of madness, for attempting any thing new in the holy scriptures, after such absolute writers. But if that most rich fountain of the divine oracles be altogether inexhaustible, and no age can be assigned, to which alone the grace of the Holy Spirit was confined, and there were never any doctors at any time in the church, after Christ, the apostles, and prophets, of such esteem, that nothing is wanting in their writings, nothing can be rightly added to. them, nothing is in them, which may be justly taken away, or changed for the better; then I do not see why we may not profitably travel in the same way that others have done, with hopes of adding more light to that which they have left us."

It is better, indeed, if a man only consults his own worldly ease and tranquillity, not to trouble himself at all about such studies, but to get a reputation merely by censuring those that are thus employed. But if a man look upon himself as consecrated to the service of Christ, and seek not what he thinks will please Limself, so much as what will please his Master, Christ, and from him alone expect his reward, he will not think fit to be discouraged in such endeavours, by the hatred or the unkind censures which they may procure him; no, nor by the sense neither of his own infirmities, and the lapses he may have in such writings: Which all truly good men will pardon, when they see an honest diligence in us to do as well as we can; and when they remember that no one man can do all things, nor nothing so as to need no correction.

Submitting, therefore, this work, such as it is, to the correction and amendment of those that are better able, and shall hereafter labour in this argument, I commend it to the perusal of devout Christians, hoping that the light I have given to this admirable book is so clear, if not great, that they will, by God's blessing, receive no small benefit by it. For there is nothing which David, or any of the rest, say of themselves and their condition, but by an easy accommodation may be made to serve every one of our occasions, when we are in any strait, public or private, or when we have received any remarkable deliverance. Athanasius hath said much on this subject, which I must not transcribe, nor shew how they are fitted (as Gregory Nyssen + observes) to all persons and ages, to all conditions of life, and all manner of employments, to the state both of sickness and of health, when we are upon the land or upon the water; so wonderful is their useful variety. But I shall conclude this preface, as Theodoret doth his Commentaries upon this book.

I beseech the readers, if I seem to have expounded it well and aptly, that they would reap the profit of it; and if I have not attained the secret mysteries of the Spirit, that they would not find fault too much; for what I could find I have freely propounded, and what I have learnt of those gone before, I endeavour to transmit to posterity; and I have taken the pains, of which others may receive the benefit without any labour. Whom I beseech and intreat to make some compensation for my pains with their prayers, by the help of which I may to words add deeds, and reap the blessedness which belongs to both. For he that doth and teaches, shall be called great in the kingdom of heaven," Matth. v. 19.

And let us praise the Lord (as St Chrysostom also concludes) perpetually, as this book instructs us; let us never cease to give thanks in all things, both by our words and by our deeds. For this is our sacrifice, this is our oblation, this is the best liturgy, or divine service, resembling the angelical manner of living. If we continue thus singing hymns unto him, we shall finish this life inoffensively, and enjoy those good things also which are to come. Of which may we all be so happy as to be partakers, through the grace and loving-kindness of our Lord Jesus Christ; with whom, to the Father, and the Holy Ghost, be glory, dominion, and honour, now and for ever. Amen.

* Præfat. ad Lectorem.

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L. 1. de Inscript. Psal. T. i. p. 261.

PARAPHRASE

ON THE

BOOK OF PSALMS.

BOOK I.

trious prophecy of the kingdom of Christ, whom God raised even from the dead, made King of glory, notwithstanding all that the Scribes and Pharisees, Herod, and other princes, could do to hinder it, enlarged his kingdom to the uttermost parts of the earth.

Ver.1.

WHY
HY do the heathen rage, and the people

imagine a vain thing?] What frenzy is this, which makes the Philistines, and other neighbouring nations, (2 Sam. v. 17. &c. viii. 1. &c.), as I foresee the Pharisees and their partakers will do hereafter, storm thus furiously, and bandy together with so much noise and tumult? Why do they contrive to hinder that which the power of God will irresistibly bring to pass?

Ver. 2. The kings of the earth set themselves, and the rulers take counsel together against the LORD, and against his Anointed, saying,] Their kings and governors are risen up, and lay their heads together, to oppose the design of God, who hath anointed me king over his people just as Herod and Pontius Pilate, and the rulers of Israel, (Acts, iv. 27.), will conspire against Christ, and seek to dethrone him, when he is made, by God the Father, King of all the world.

Ver. 3. Let us break their bands asunder, and cast away their cords from us.] Let us not submit, say they, to this new king, who pretends to reign by divine authority; but resolutely deny to be bound to his obedience, and throw off the yoke which he and his ministers would impose upon us.

Ver. 4. He that sitteth in the heavens shall laugh: the LORD shall have them in derision.] As if they were stronger than he, whose throne is in heaven: who, as he contemns their vain attempts, so will expose them to the scorn and derision of all those who shall behold their folly.

Ver. 5. Then shall he speak unto them in his wrath, and vex them in his sore displeasure.] Even then, when they think they have done their business, they shall find the tokens of the divine vengeance against them; and if they will not desist from their opposition to him, he will utterly confound them, with a destruction so terrible and remarkable, as if he had call ed to them from heaven, and said,

Ver. 6. Yet have I set my King upon my holy bill of Zion.] See how madly you set yourselves against my will; for in spite of all that you can do, I have anointed and set up David, who rules by my authority in the hill of Sion, where I have a peculiar residence as in time to come, (let all his enemies do what they can to hinder it), I will anoint one of his posterity to sit upon the throne of glory at the right hand of the Majesty on high.

Ver. 7. I will declare the decree: the LORD bath said unto me, Thou art my Son, this day I have begotten thec.] Such I am sure is the decree of Heaven, which I here promulgate to all the world: for from a low and poor condition, the Lord hath raised me to the highest dignity. This very day, by his order, I begin to reign, and may call it the birth-day of my kingdom: which is but a slender type of a far more strange and

greater exaltation of his Son Christ, whom he hath determined to raise again to life after he is dead and buried, (Acts, xiii. 33. Rom. i. 4.), and then to crown with glory and honour in the heavens.

Ver. 8. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth, for thy possession.] If thou wilt not believe this royal edict, you shall shortly see not only this nation of the Jews, but the Philistines, the Edomites, Moabites, Syrians, and other remoter countries, as far as Euphrates, (whom God, according to his ancient grant, Exod. xxiii. 31. Ezra, iv. 16. 20. hath at my request given unto me), subdued under my feet, (Psal. lx. ver. 6. &c. 2 Sam. viii.), as all the nations of the earth shall be under his Son Christ.

Ver. 9. Thou shalt break them with a rod of iron, thou shalt dash them in pieces like a potter's vessel.] They shall never be able to stand before me, (much less before him): for he hath given me a sceptre so powerful, (and to him one infinitely more irresistible), that they who will not bow anto it, and be ruled by it, shall be broken in pieces as easily and irreparably, as an earthen pot is with a rod of iron.

Ver. 10. Be wise now, therefore, O ye, kings: be instructed, ye judges of the earth.] And therefore, let all kings and governors of the earth be advised by me; take heed what you do, and understand your own interest so well as not to oppose the decree of Heaven; or if you have begun to set yourself against the Lord's Anointed, be not so vain as to continue in that folly, but repent, and correct your error.

Ver. 11. Serve the LORD with fear, and rejsice with trembling.] If you would be safe, surrender up your selves to become his subjects, and be afraid to incur his displeasure by any disobedience. You ought indeed to rejoice, that you may be so happy, as to be under the government of so great and so gracious a Prince; but that very thing should make you the more fearful to offend his majesty.

Ver. 12. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little : blessed are all they that put their trust in him.] To whom I counsel you to go and do your homage, and to pay him all the honour that is due to God's vicegerent; lest he grow angry at your obstinate refusal to submit unto him, and you perish in that rebellious course, when his wrath breaks out suddenly, like an unquenchable fire, against you. Blessed are all they that follow this advice, and fly to him as their mighty protector and deliverer.

PSALM III.

A Psalm of David, rohen he fled from Absalom his son, Tun ARGUMENT.-Apollinarias calls this Aygo ®, a mournful or lamentable song. And so it is, il compared with the preceding; otherwise there are in it far greater expressions of faith, and triumphant confidence in God, than there are of trouble and dejection of spirit, though David's condition when he wrote it was very sad and dangerous. For the