none that requireth or avengeth for my soul none that defends or vindicates it V. 7. That I may praise The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad laudandum to praising may indifferently be rendred either in the first person that I or in the third plural that they may praise i. e. the just in the next words And to that latter sense the following words seem to incline it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in me shall the righteous come about in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for my cause saith the Chaldee shall they come about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just shall make thee a crown of praise say they not come about me or as the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they watch for me in the notion wherein they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expect wait for Job 36.11 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that signifies for me or for my cause on occasion of me come about incompass God believe in him praise his name when so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred they see how graciously God hath dealt with me The Jewish Arab reads And the righteous shall take me for a crown to them The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies so to incompass or come about as when a multitude of people assemble on any occasion so Prov. 14.18 the simple inherit folly but the prudent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall incompass knowledge i. e. seek it and follow it with all diligence and so to incompass God is to frequent his sanctuary devoutly and diligently to make addresses to him The word also in Arabick dialect signifies â—o be multiplied and so it will commodiously be rendred on occasion of me the righteous shall be multiplied when they see thy mercifull returns or dealings toward me The Hundred and Forty Third PSALM A Psalm of David The hundred forty third is a mournfull supplication for deliverance from powerfull enemies and was composed by David as some think at the time of Absalom's rebellion as others more probably and in harmony with the two former at the time of his being pursued by Saul in the Cave of Engedi 1. HEar my prayer O Lord give ear to my supplications in thy faithfulness answer me and in thy righteousness Paraphrase 1. O Lord I beseech thee to hear and answer my requests which my present distresses force me to present to thee and thy abundant grace and promises of never-failing mercy give me confidence that thou wilt favourably receive and perform unto me 2. And enter not into judgment with thy servant for in thy sight shall no man living be justified Paraphrase 2. I know my sins have justly provoked and brought down these pressures on me but thou art graciously pleased to be reconciled with humbled penitent sinners thou hast promised by a covenant of mercy not to charge on such with severity all the sins of which they have been guilty and were it not for that covenant 't were impossible for any frail imperfect sinfull creature such as every meer man is to appear with hope or comfort before thine exact tribunal To this thy promised mercy mine onely appeal lies and having sincerely vow'd to perform unto thee all faithfull be it never so mean and imperfect obedience I can put in my claim founded on thy faithfull promise v. 1. and hope and beg for this seasonable mercy and deliverance from thee 3. For the enemy hath persecuted my soul he hath smitten my life down to the ground he hath made me to dwell in darkness as those that have been long dead Paraphrase 3. For my malicious enemies have calumniated first then persecuted me and now at length brought me to a very sad and dejected estate forced me to hide my self under ground to fly from one cave to another from the cave of Adullam 1 Sam. 22. to the cave of Engedi ch 24. 4. Therefore is my spirit overwhelmed within me my heart within me is desolate 5. I remember the days of old I meditate on all thy works I muse on the work of thy hands Paraphrase 4 5. This hath cast me into great perplexity see Psal 142.3 filled me with a most anxious horrour wherein yet I have been able to support my self by reflecting on thy former mercies and deliverances which thy acts of power have been signally interposed to work for me 6. I stretch forth my hands unto thee my soul thirsteth after thee as a thirsty land Selah Paraphrase 6. To thee therefore I address my prayers with all the earnestness which my distresses can infuse into me The ground that is parcht with heat and drought and gaspes for some showre from the clouds to refresh it is an emblem of me at this time who pant and gasp and call importunately for some refreshment and relief from thee having no other means in the world to which I can apply my self 7. Hear me speedily O Lord my spirit faileth hide not thy face from me lest I be like unto them that go down into the pit Paraphrase 7. O Lord I beseech thee hasten to my relief my present exigences challenge and importune it from thee If thou do not interpose in my behalf I shall suddenly be overwhelmed by mine enemies and destroyed 8. Cause me to hear thy loving kindness in the morning for in thee do I trust cause me to know the way wherein I should walk for I lift up my soul unto thee Paraphrase 8. O be thou graciously pleased to shew forth thy pity and thy bounty timely and speedily to me who have no other refuge to resort to but that of thine overruling sovereign aid in this is my confidence for this I offer up the humblest devotions of my soul O be thou my guide to direct me to that course whatever it is which thou shalt chuse and wilt prosper to me 9. Deliver me O Lord from mine enemies I flee unto thee to hide me Paraphrase 9. Lord to thee do I betake my self as to mine onely refuge under the safeguard of thy protection I desire to secure my self O be thou graciously pleased to afford me that mercy and thereby to rescue me out of mine enemies hands 10. Teach me to doe thy will for thou art my God thy spirit is good lead me into the land of uprightness Paraphrase 10. Above all by thy paternal goodness I beseech thee be thou pleased so to conduct me in all my ways that I may doe nothing but what is perfectly good and acceptable in thy fight To which end Lord let thy gracious and sanctifying spirit the onely fountain and author of all goodness and holiness direct and assist me in every turn and motion of my life and bring me into a steady constant course of all strict and righteous living that antepast or first part of heaven on earth which thou wilt be sure to crown with a state of â—â—â—fect purity and impeccability
liberty here rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter place as in the first person plural and thus expresses the whole verse 0 Lord as thou hast promised to keep them so keep us from a generation that is thus conditioned V. 8. Vilest men The meaning of this last parcel of the Psalm is very obscure The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to thy height thou hast highly or greatly regarded the sons of men and from thence the Latine verbatim save that they have turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast regarded into multiplicasti thou hast multiplyed Of this rendring of the LXXII I suppose this account may be given 1. that the transcribers mistake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that we are to read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the height or degree wherewith then hast taken care for the sons of men or according to the height of the care which thou hast taken 2. that the LXXII for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the change of ד for ן and â— for ו This word we find Psal 30.1 where we rightly render it thou hast lifted up but the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast taken up or taken care of in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take special care of And then their meaning is plain according to the height wherewith thou hast taken care of the sons of Men. But then still this is nothing to the reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which now we have In the next place then the Chaldee paraphrase renders it as a blood-sucker which sucks the blood of the sons of Men for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a worm from a third notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for vermibus scatet and understanding by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either the vilest parts of the body to which those blood-suckers are fasten'd to suck out the corruptest blood as the Syriack renders it obscanities or possibly taking the word in that notions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein it signifies absorbere deglutire as here Abu-Walid and others interpret it for devouring of men Passing by all these as remote from the meaning of the place the plain sense of it will be best gathered by observing the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vilitates literally basâ—â—sses but that to be explained by the adjunct sons of men so as to signifie the vilest persons probably not those which are really such but in the esteem and repute of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. vi 4. those that are despised and madâ— nothing of among them Such was David to whom particularly R. Salomo applyes it who was exalted from a very low and mean condition And then whether we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum or juxta exaltationem or with a light change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in enaltando the sense will be clear The wicked walk about or on every side as those that would view a thing throughly do use to do go round about to view it in every appearance of it at the exalting of the vilest of the Sons of Men i. e. when those that are most vilified by them are by God exalted and set above them Thus some Greek Copies render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the mean or vile of the sons of Men are exalted So that now the onely question is what is meant by the wicked walking round about and that I suppose will best be answered that by this expression is set out their seeing evidently and being witnesses of it and observing withall and wondring and perhaps grieving at it as that which they did not fear or look for and now that they see it find themselves pitifully defeated and thus it best agrees with the context Thou shalt keep O Lord c. from this generation for ever v. 7. i. e. thou shalt preserve these good men that are thus despised from their proudest enemies that thus vilify them and then follows The wicked walk on every side they see and observe and wonder at it but cannot help it But if indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signifie those that are really base and vile then the meaning must be when vile and base persons are exalted then wicked and injurious men bear all the sway swarm every where And this also hath some affinity with the former part of the Psalm v. 1 2 3. but doth not so properly connect with the immediate antecedents The Thirteenth PSALM TO the chief Musitian a Psalm of David Paraphrase The Thirteenth is a complaint and prayer in time of great distress and withall a confident chearful appeal to and relyance on God's mercy compiled by David and committed to the Praefect of his Musick 1. How long wilt thou forget me O Lord for ever how long wilt thou hide thy face from me Paraphrase 1. Blessed Lord thou art pleased to withdraw the wonted declarations of thy favour and loving kindness from me to exercise me for some space to defer the gracious acceptance of and answer to my prayers I cannot but think it very long that thou art thus pleased to withhold the blessing beames of thy countenance from me 2. How long shall I take counsel in my soul having sorrow in my heart daily How long shall mine enemy be exalted over me Paraphrase 2. I am in continual thoughts of sadness by black melancholick reflections on my present destitutions not knowing what to do which way to turn whilest I discern thy wonted favours withdrawn from me and a sad effect thereof the prevailing of mine and thine enemies against me O Lord be thou pleased in thy goodness to set a speedy period to this 3. Consider and hear me O Lord my God lighten mine eyes lest I sleep the sleep of death Paraphrase 3. Thou Lord art my only preserver and deliverer my sole almighty refuge to whom I may successfully resort be thou at length pleased to restore thy favourable countenance to hear and answer my prayers to grant me some refreshing and reviving in this black state of sadness which will without thy support soon bring me to my last Lord let me not for ever lye under it 4. Lest mine enemy say I have prevailed against him and those that trouble me rejoyce when I am moved Paraphrase 4. If thou continue thus to withhold the merciful revelation of thy self this will be matter of triumph to them that oppose me and so thy Ordinance in me If they continue thus prosperous and I thus improsperous they will think themselves conquerors over that cause which thou dost own and so that either thou art not able or willing to support thy servants And this will be matter of great rejoycing and boasting to them if thou 〈◊〉 not to check it speedily 5. But I have trusted in thy mercy my heart shall rejoyce in thy
thou hast redeemed this mount Sion wherein thou hast dwelt Paraphrase 2. We are thy Church which long agoe thou wert pleased to gather and account of as thine own as a man doth the possession which he hath purchased with his price we are a nation which thou once broughtest out of Egypt with a mighty hand many signs and wonders being shewed for the rescuing us out of the Aegyptian slavery and since that time all the successions of us have been thine among us hath the Ark of the Covenant resided and therein the continued exhibition of thy presence in Mount Sion the place consecrated to thy solemn service O do not thou forget and renounce all these thy gratious relations towards us 3. Lift up thy feet unto the perpetual desolations even all that the enemy hath done wickedly in thy sanctuary Paraphrase 3. The enemies both of thee and us the Chaldeans have sacked thy Temple and used it reproachfully being for our sins most justly permitted by thee to work desolations among us and even to invade and destroy thy holy place consecrated to thy peculiar presence and service But those that are thus malicious God will at length interpose his power and utterly destroy Thus it fared as with the Philistims of old so soon after this with the Chaldaeans and at length with heathen Rome 4. Thine enemies roar in the midst of thy congregation they set up their Ensignes for signs Paraphrase 4. For a while tyrannical unjust oppressors may invade Gods people and sacrilegiously break in upon his holy place and prove victorious and successful therein 5. A man was famous according as he had lifted up axes upon the thick trees Paraphrase 5. Hew down and destroy as one that comes to a wood well grown with instruments of excision in his hand and presently sets about the execution 6. But now they break down the carved work thereof at once with axes and hammers Paraphrase 6. And thus do our enemies now lay wast the rich and beautiful sculptures designed for thy honour and service and use all means of violence they can think of to perfect their malicious designs hewing and knocking and 7. They have east fire into thy sanctuary they have defiled by casting down the dwelling-place of thy name to the ground Paraphrase 7. Setting on fire and utterly demolishing the fabricks erected for thy presence How this was eminently fulfilled on the Temple of Jerusalem see Mat. 24.2 8. They said in their hearts Let us destroy them together they have burnt up all the synagogues of God in the land Paraphrase 8. And that they might make but one work of it to root out all religion both from the present and future ages burning down and destroying all sorts of sacred Assemblies Oratories or Synagogues all the Nation over 9. We see not our signs there is no more any Prophet neither is there among us any that knoweth how long Paraphrase 9. And to increase our misery the gift of Prophecy by which we were wont to have signs given to make known Gods will to us is now ceased and lost from among us and we have now none to consult or enquire of how long this desolation shall continue This was most fully completed in the destruction by Titus when though there were many ominous and prodigious signs yet there was no Prophet sent by God of whom they might ask or be advised in any thing 10. O God how long shall the adversary reproach shall the enemy blaspheme thy name for ever Paraphrase 10. Blessed Lord let not our enemies any longer have this occasion to scoff at and deride our affiance in thee and to reproach and blaspheme thee our God as if thou wert unable to rescue us or chastise them 11. Why withdrawest thou thy hand even thy right hand pluck it out of thy bosome Paraphrase 11. But be thou at length pleased to shew forth thy power in executing thy judgments on them in subduing and bringing them down 12. For God is my King of old working salvation in the midst of the earth Paraphrase 12. For thou alone art he that hast guided and defended us from the beginning giving many signal and illustrious deliverances to thy people 13. Thou didst divide the sea by thy strength thou brakest the heads of the dragons in the waters Paraphrase 13. When the Aegyptian hosts pursued them at their departure out of Aegypt by thy power the red sea was driven back to give passage to the Israelites but returned with violence on the Aegyptians and destroyed them 14. Thou brakest the heads of Leviathan in pieces and gavest him to be meat to the people inhabiting the wilderness Paraphrase 14. And in the same destruction Pharaoh the oppressive King was himself inclosed and drowned and so devoured by the fishes which the Ichthyophagi so called from their eating of fish inhabiting the desert on the shores of that sea do feed on 15. Thou didst cleave the fountain and the flood thou driedst up mighty rivers Paraphrase 15. And as in the wilderness to satisfie their thirsts thou causedst a full current of water to flow out of an hard rock only by Moses striking the rock with his rod so when there was need thou driedst up great and violent rivers some others it seems as well as that of Jordan to give an easie passage to thy people 16. The day is thine the night also is thine thou hast prepared the light and the Sun 17. Thou hast made all the borders of the earth thou hast made summer and winter Paraphrase 16 17. In sum thou which hast made the day and the sun to rule that the night and the Moon to give light to that which hast setled all the climes of the earth and all the various seasons of the year dost also with the conduct of thy providence dispose all other inferior effects and conditions of men and canst restrain and punish defend and support and restore to prosperity as thou pleasest 18. Remember this that the enemy hath reproached O Lord and that the foolish people have blasphemed thy name Paraphrase 18. Be thou therefore now pleased to interpose on our behalf and repress our adversaries which have not only reproached and triumpht over us but at once violated thy blessed and holy name blasphemed and contemned the God we worship and depend on 19. O deliver not the soul of thy turtle-dove unto the multitude of the wicked forget not the congregation of thy poor for ever Paraphrase 19. O Lord we are like turtles in an afflicted and so a mournful condition and yet as turtles constant in our fidelity to thee have not taken in any rival into thy service O let not an helpless multitude of such whose innocence delivers them up to the hatred of vultures become for ever a prey to them either repress them I beseech thee or secure us that wait only on thee and depend on
the discomfiture and confusion of Davids enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee they shall be confounded both in the beginning and end of the verse and the Syriack instead of the latter hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perish and the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be made ashamed is to the same purpose and whereas some Copies have for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which might incline to the rendring it of their conversion or repentance whereto the Latine convertantur may seem to sound yet Asulanus's Impression and others have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be repulsed and others more largely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be turned backward and so the Arabick reads it which must needs belong to their flight That they put it in that mood of wishing is ordinary with them when yet the Hebrew is in the Indicative future sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be put to shame and so forward And this surely best connects with the former verse the Lord hath heard the Lord will receive my prayer and then as an effect of that All mine enemies shall be confounded c. The Seventh PSALM SHiggaion of David which he sang unto the Lord concerning the words of Cush the Benjamite Paraphrase The Seventh is stiled by a peculiar title not elsewhere used in this Book which yet signifies no more than a Song or Psalm of David a pleasant delightful ditty being indeed a cheerful commemoration of Gods continued kindness to and care of him and a magnifying his Name for it together with a confident affirmation or prediction that his enemies shall but bring ruine on themselves by designing to mischief him and this he sang unto the Lord on occasion of some malitious words delivered by some servant of Saul stirring him up against David 1 Sam. 26.19 The Chaldee Paraphrast misunderstands it as an interpretation of his Song made on the death of Saul to vindicate his no ill meaning in it v. 3. 1. O Lord my God in thee do I put my trust save me from all them that persecute me and deliver me Paraphrase 1. Thy many continued deliverances and wonderful protections which assure me of thy special kindness toward me make me to come to thee with affiance and confidence and to appeal only to thy peculiar favour and thy almighty power so frequently interessed for me and upon this account to importune and depend on thee for my present rescue from all my persecuters and opposers 2. Lest he tear my soul like a Lion renting it in pieces while there is none to deliver me Paraphrase 2. Shouldst thou withdraw thy aid one hour I were utterly destitute and then as the Lion in the wilderness prevails over the beast he next meets seises on him for his prey kills and devours him infallibly there being none in that place to rescue him out of his paws the same fate must I expect from Saul my rageful implacable enemy 3. O Lord my God if I have done this if there be iniquity in my hand Paraphrase 3. I am accused to Saul as one that seeks his ruine 1 Sam. 24.9 reproached by Nabal that I have revolted from him 1 Sam. 25.10 and that shews me that by many I am lookt on as an injurious person But O Lord thou knowest my integrity that I am in no wise guilty of these things I have not done the least injury to him I may justly repeat what I said to him 1 Sam. 26.18 What have I done or what evil is in my hand 4. If I have rewarded evil to him that was at peace with me yea I have delivered him that without cause is my enemy Paraphrase 4. I have never provoked him by beginning to do him injury nor when I have been very ill used returned any evil to the injurious he is my enemy without any the least cause or provocation of mine and being so I yet never acted any revenge upon him but on the contrary in a signal manner spared him twice when he fell into my hands 1 Sam 24.4 7. and c. 26.9 23. If this be not in both parts exactly true 5. Let the enemy persecute my soul and take it yea let him tread down my life upon the earth and lay mine honour in the dust Paraphrase 5. I shall be content to undergo any punishment even that he that now pursues me so malitiously obtein his desire upon me overtake and use me in the most reproachful manner and pour out my heart-blood upon the earth 6. Arise O Lord in thine anger lift up thy self because of the rage of my enemies and awake for me to the judgment that thou hast commanded Paraphrase 6. But thou knowest my guiltiness O Lord to thee therefore I appeal for my relief be thou gratiously pleased to vindicate my cause to express thy just displeasure against my malitious adversaries and calumniators and speedily exercise the same justice in taking my part against those that injure me which thou severely commandest the Judges on the earth to dispense to the oppressed 7. So shall the congregation of the people compass thee about for their sakes therefore return thou on high Paraphrase 7. This shall be a means to make all men admire thy works to address and repair and flock unto thee acknowledge thee in thy attributes and enter into and undertake thy service and let this be thy motive at this time to shew forth thy power and majesty to execute justice for me and to that end to ascend thy Tribunal where thou fittest to oversee and to judge the actions of men 8. The Lord shall judge the people Judge me O Lord according to my righteousness and according to mine innocency that is in me Paraphrase 8 Thou art the righteous Judge of all do thou maintain the justice of my cause and vindicate my perfect innocence in this matter 9. O let the wickedness of the wicked come to an end but establish the just for the righteous Lord trieth the heart and reins Paraphrase 9. God will now soon bring to nought the malitious designments of wicked men their sins will suddenly provoke and call down his judgments on them In like manner he will shew forth his justice in upholding and supporting the innocent such as he sees upon trial to be sincerely such for as all righteousness belongs to him the doing of all eminently righteous things bringing his fierce judgments on the obdurate and upholding and vindicating all patient persevering righteous persons when they are causelesly accused or persecuted so 't is his property also to discern the secretest thoughts and inclinations and accordingly to pass the most unerring judgments upon both sorts of them 10. My defence is of God which saveth the upright in heart Paraphrase 10. To thee it peculiarly belongs to deliver and vindicate those whom thou discernest to be sincere or inwardly upright and accordingly my trust is fixt wholly
the Champion of the Philistims and in the Prophetical mystical sense his more admirable mercy to men in exalting our humane nature above all the creatures in the world which was eminently compleated in our Saviours assumption of our flesh and ascending to and reigning in heaven in it This Psalm he committed to the Prefect of his Musick to be sung or plaid 1. O Lord our Lord how excellent is thy Name in all the earth who hast set thy glory above the heavens Paraphrase 1. O thou Lord Creator and sole Governour of heaven and earth which hast pleased to be known to us men in a peculiar relation of care and special kindness to instruct and reveal the knowledge of thy will to us How art thou to be admired and praised and magnified by men and angels and by all both in heaven and earth whose superlative greatness and super-eminent Majesty is infinitely exalted above all the most glorious creatures This is most true of thee in thy divine invisible nature true also in thy strange vouchsafements to me at this time but above all is most admirable matter of observation and acknowledgment to us vile sinners if considered in the great mystery of our redemption the descension first and then exaltation of our Saviour to which this Psalm is distinctly applied Matth. 21.16 1 Cor. 15.27 and Heb. 2.6 7 8. 2. Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies that thou mightst still the enemy and the avenger Paraphrase 2. It is thy blessed and gracious will to give strength to me a Child as it were to subdue this proud Gyant and in him to discomfit the host of the Philistims As in the oeconomy of the world thou wert pleased to chuse us men which are poor mean impotent creatures to be principal instruments of thy service and glory to acknowledge thy power and magnifie thee in all thy glorious attributes and to that end to send thine eternal Son out of thine own bosom to reduce us when we were fallen and call us to this dignity of thy servants which mercy thou hast not vouchsafed to those which are much higher than we the Angels those glorious creatures who when by pride they fell were never restored by thee And in like manner among us men thou art pleased to make choice of the meanest and lowest the most humble-spirited persons and oft-times very children in age to sing Hosannahs to the Son of David See Matth. 21.16 and noted to acknowledge and promulgate thy Majesty and might when the great and wise being oft also the proudest men of the world such were the Jewish Rulers and Pharisees in Christs time are not thus chosen or honoured by thee And this hast thou done on most wise and glorious designs that they whose pride makes them resist and despise thee and thy precepts may be thus visibly punisht finding themselves despised and rejected by thee and above all the Devil that proud and rebellious enemy of God and goodness is by this means subdued and brought down first cast out of a great part of his kingdom in mens hearts none but the proud obdurate sinner being left to him and at last utterly confounded and destroyed 1 Cor. 15.27 3. When I consider the heavens the work of thy fingers the Moon and the Stars which thou hast ordained Paraphrase 3. When I look up and behold those glorious Creatures the Heavens and the innumerable hosts of Angels which behold thy face and attend thee there the first fruits of thy creation and in the outworks the visible parts of those Heavens observe those radiant beauties the Sun Moon and Stars all much more excellent Creatures than are any here below set each of them in their sphere by thine eternal decree on purpose to wait on and minister to us 4. What is man that thou art mindful of him and the son of man that thou visitest him Paraphrase 4. It is in my thoughts a miracle of super-abundant mercy to poor miserable mankind that was at first formed out of the vilest materials the dust of the earth and is still of a very frail infirm mortal condition that thou shouldest thus vouchsafe to advance and dignifie and take care of it above thy whole creation And for me particularly at this time a youth of a mean parentage and the most despicable of all my brethren 't is admirable thou shouldst inable me to do so great a service for thy people But above all this is eminently applyable to Christ that mean despicable son of man scorn'd and scourg'd and crucified yet not forsaken by God or left in the grave but exalted by a glorious resurrection Heb. 2.6 9. 5. For thou hast made him a little lower than the Angels and crowned him with glory and honour Paraphrase 5. Thou hast at first created man in a lower condition than that of the Angels yet hast abundantly recompensed that lowliness of his present state whilst he lives here those glorious Spirits minister to him and at length he is assumed to participation of their glory Nay our humane nature by being assumed by Christ is thereby extolled above all Angels And for me at this time thou hast advanced me to the imployment of an Angel by thy chastising and subduing this vaunting Champion by my hands And in the diviner sense Christ the Son of God being for a while humbled to our flesh and for the space of three and thirty years submitted to a lower condition than that of Angels is yet by this diminution exalted by suffering in our flesh on earth advanced to the greatest dignities in Heaven made supreme Ruler and Judge of Men and Angels Heb. 2.7 6. Thou madest him to have dominion over the works of thy hands thou hast put all things under his feet 7. All sheep and oxen yea and the beasts of the field 8. The fowls of the air and fish of the sea and whatsoever passeth through the paths of the seas Paraphrase 6 7 8. This vile clod of earth man thou didst at first invest with a sovereign power over all inferiour sublunary creatures Gen. 1.26 28. all beasts and fowls and fishes and plants to be commanded and injoyed by him And in the like manner thou hast given me power over the chief of these over the Lion and the Bear 1 Sam. 17.36 and over this gyantly Philistim And in the mystery thou hast given to Christ a man on earth a power over all these inferiour creatures for them all to be absolutely subject to all his commands to still the sea remove mountains c. and so likewise the victory over all his enemies over men and devils and over death it self and in thy time this victory shall be so compleated that there shall be nothing left of opposition to his Kingdom and absolute Sovereignty which shall not be wholly subdued unto him See Heb. 2.8 and 1 Cor. 15.27 9. O Lord our Lord how
this it remains that we return to that which was first said that the difficulties of this kind are inexplicable And this may stop though not satisfie our curiosities V. 3. When I consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because or for and by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because and so in the rest of the Antient Interpreters this being the most frequent use of it Yet 't is certain the Hebrew particle hath four significations and in one of them denotes a condition and is best rendred If and also time and is fully rendred when So Gen. iv 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if or when thou tillest the ground and so 2 Sam. 7.1 It came to pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the King sat in his house for which 1 Chron. 17.1 they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we render as i. e. when he sate And thus the context inclines it here When I consider What is Man i. e. I have then by that consideration all reason to cry out by way of admiration What is man And thus the Jewish Arabick Translation renders it When I see the heavens c. I say What is Man The Ninth PSALM TO the chief Musitian upon Muth-Labben A Psalm of David Paraphrase The ninth Psalm is a solemn thanksgiving for Gods deliverances and by the Title may be thought to reflect on the death of Goliah of Gath the great Champion of the Philistims vanquisht and killed by David but the Psalm made some space afterwards when the Ark was placed in Sion and the Philistims were utterly destroyed v. 6. and yet in some other time of distress v. 13. and of absence from Sion v. 14. and committed to the prefect of his Musick 1. I will praise thee O Lord with my whole heart I will shew forth all thy marvellous works Paraphrase 1. O Lord of all power and mercy which art pleased to interpose thy omnipotence for me and thereby to inable thy feeble servant to pass through many great difficulties I do with all the devotion of my soul acknowledge and proclaim this and all other thy great mercies 2. I will be glad and rejoyce in thee I will sing praises to thy name O thou most Highest Paraphrase 2. This is matter of infinite joy and transporting delight unto me without the least reflection on my self who am meer nothing to magnifie thy sublime and most powerful Majesty and attribute all my successes unto thee 3. When mine enemies are turned back they shall fall and perish at thy presence Paraphrase 3. By thee are our enemies put to flight and flying they meet with gall-traps in their way and so are lamed overtaken and killed in the pursuit This befell the Philistims on the discomfiture of their proud Champion 1 Sam. xvii 51 52. And to thee only is it to be ascrib'd 't is thy Majesty that hath done the whole work intirely for us thou foughtest against them and thereby they were thus worsted and put to flight and destroyed 4. For thou hast maintained my right and my cause thou sattest in the Throne judging right Paraphrase 4. When in the duel between that Champion and me and so in many other battels with my Enemies the cause was committed to thy sacred judgment thou wert pleased to take my part to defend me and to judge on my side and with perfect justice to plead and decide the controversie betwixt us give the victory to thy servant 5. Thou hast rebuked the heathen thou hast destroyed the wicked thou hast put out their name for ever and ever Paraphrase 5. By the death of the impious profane Goliah the Philistims Champion thou hast put their whole host to flight and made this victory a foundation of utter extirpation to that Nation of the Philistims 6. O thou enemy destructions are come to a perpetual end and thou hast destroyed Cities the memorial is perished with them Paraphrase 6. They are now finally destroyed their Cities rased to the ground and unless it be in the stories of their ruine no remainders of them discernable and all this must be attributed to thee O Lord. 7. But the Lord shall indure for ever he hath prepared his throne for judgment Paraphrase 7. A signal evidence of thy power and immutability of thy sitting in heaven as on a Throne or Tribunal of judicature 8. And he shall judge the world in righteousness he shall minister judgment to the people in uprightness Paraphrase 8. From whence thou shalt from time to time dispense and administer and dispose of all things here below with all exact justice and uprightness 9. The Lord also will be a sure refuge for the oppressed in times of trouble Paraphrase 9. And this as to the punishing of the proud obdurate oppressor so to the seasonable support of all that are not able to relieve themselves when their tribulations and so their exigences are greatest then have they in thee a sure sanctuary to which they may opportunely resort and be confident to receive relief from thee 10. And they that know thy name will put their trust in thee for thou Lord hast not forsaken them that seek thee Paraphrase 10. And accordingly all that know any thing of Religion that have either learnt from others or experimented in themselves these thy faithful all-righteous dispensations in the oeconomy of the World those glories of thine resulting from the conjuncture of all thy attributes of power and justice and wisdom and mercy c. will thereby be firmly grounded in their trusts and reliances on thee without applying themselves to any of the sinful aids and policies of the World for succour laying this up for an anchor of hope that God never forsook or failed any pious man in his distress that by prayer and faith made his humble and constant applications to him 11. Sing praises to the Lord which dwelleth in Sion declare among the people his doings Paraphrase 11. Let us therefore all joyn in magnifying the power and mercy of God and to that end assemble to the Sanctuary where he is pleased to presentiate himself giving all men knowledge of the wonderful acts he hath wrought for us 12. When he maketh inquisition for blood he remembreth them he forgetteth not the cry of the humble Paraphrase 12. The Blood of humble pious helpless men that is shed by oppressors hath a cry that goes up to heaven Gen. 4.19 and is most pretious with God he will never suffer it to go unpunisht but will act severe revenges for it pursue and find out the guilty persons and pour his plagues upon them 13. Have mercy upon me O Lord consider my trouble which I suffer of them that hate me thou that liftest me up from the gates of death Paraphrase 13. On these grounds I continue to
assign a first literal sense to the whole Psalm wherein it might connect and accord every part with other and not so to sever the three last verses from the rest as that those should belong to Christ only and not to David whereas the former part at least some branches of it belong to David only and not to Christ The Seventeeth PSALM A Prayer of David Paraphrase The Seventeenth Psalm is an earnest request by David commenced to God for deliverance from all his oppressors and persecuters 1. Hear the right O God attend unto my cry give ear unto my prayer that goeth not out of feigned lips Paraphrase 1. Thou O God art a most righteous Lord the refuge and defence of all innocent persons be thou pleased to attend to and grant my humble request to receive with favour the affectionate prayers that I now address unto thee 2. Let my sentence come forth from thy presence let thine eyes behold the things that are equal Paraphrase 2. By thee I desire my cause may be heard and sentenced and that according to the justice of it thou wilt undertake the patronage thereof to plead for me or to judge on my side and to protect me against mine adversaries 3. Thou hast proved mine heart thou hast visited me in the night thou hast tried me and shalt find nothing I am purposed that my mouth shall not transgress Paraphrase 3. For thou Lord knowest the sincerity of my heart thou art the searcher of the secretest thoughts and depths of the most deceitful brests and accordingly thou hast examined me to the utmost In the night when the darkness hath concealed me from the eyes of men and so taken off those disguises which men put on their deeds of the day their more publick actions and at once offered me all the temptations and occasions of doing or at least thinking ill which perfect secrecy can suggest thou hast still been present to my greatest privacies to discover if there were any close evil any unsincerity in my heart Again thou haâ—t tried me with afflictions as the Metallists try their Gold and many that appear very pious men in times of prosperity in time of persecution fall away are found to be mere dross when they are cast into the fire put to this sharper trial And in both these ways of probation I hope I have approved my self to thee that my tongue and my heart have gone the same way and so that there is no deceit or unsincerity in me 4. Concerning the works of men by the words of thy lips I have kept me from the paths of the destroyer Paraphrase 4. As for the practices of the world thy commandments have kept me from any communion with them when opportunity offered me temptations when I might have had security from the eyes of men when Saul fell too into my hands that I had nothing to restrain me from using violence to him but only thy command to the contrary in making him King and when I was perswaded and incited to it 1 Sam. 26.8 yet in pure obedience to thee I have carefully kept my self from this or any other disloyal or unlawful practice 5. Hold up my goings in thy paths that my footsteps slip not Paraphrase 5. Thou by thy special grace joyned with thy directions what was my duty to do hast upheld me in those ways which are acceptable in thy sight and by the strength of this mercy and these aids of thine I have been constantly supported and kept steddy from stumbling or falling 6. I have called upon thee for thou wilt hear me O God incline thine ear unto me and hear my speech Paraphrase 6. And as oft as I have made my humble addresses to thee thou hast not failed to grant them This gives me full confidence now to come unto thee for thy support and relief O merciful God be thou pleased to continue thy wonted dignations to me 7. Shew thy marvailous loving kindness O thou that savest by thy right hand them which put their trust in thee from those that rise up against them Paraphrase 7. And 't is not my innocence I depend on for though in this matter of my dealings with them that are mine enemies I can clear my self yet my many other sins make me uncapable of using any such plea but 't is thy mercy and pardon to sinners that I confide in and thy mere pity and compassion to those that want thy relief Be thou pleased then to exercise these thy mercies toward me in that high and wonderful degree that thou art wont to do to those that place their full affiance in thee Thou Lord art the deliverer of all such thy title it is to be so and thy customary goodness solemnly and constantly to interpose thy power for such against the malice and machinations of all their adversaries vouchsafe the same wonted mercy of thine to me at this time 8. Keep me as the apple of the eye hide me under the shadow of thy wings Paraphrase 8. Let thy watchful and tender providence sense and secure me from all dangers after the same manner as nature hath provided eye-brows and lids and five tunicles for guards to fense and preserve the black that most tender part in the middle of the eye that wherein the visive faculty is placed and best represents the seat of Majesty or regal power which hath the oversight and government of the whole body or as any bird preserves her young ones from the vulture by covering them under her wings 9. From the wicked that oppress me from my deadly enemies who compass me about Paraphrase 9. And that especially at this present time that I am so distrest and straitned by enemies that vehemently hate me and surround me with all eagerness to get me into their power 10. They are inclosed in their own fat with their mouth they speak proudly Paraphrase 10. Their greatness and prosperity makes them insolent and accordingly they threaten high resolve and breath nothing but destruction against me 11. They have now compassed us in our steps they have set their eyes bowing down to the earth Paraphrase 11. And having now brought me to some streights they are absolutely resolved to subdue and destroy me utterly 12. Like as a Lion that is greedy of his prey and as it were a young Lion lurking in secret places Paraphrase 12. Just as an hungry ravening Lion when he comes in view of his prey or as a young Lion not yet got out of the den when any innocent sheep or other beast of the field comes within reach of him 13. Arise O Lord disappoint him cast him down deliver my soul from the wicked which is thy sword Paraphrase 13. And unless thou O Lord shalt be pleased to interpose to stop them in their course to bring them down to appear as a champion with a sword in thy hand thus timely to
on his blessing or prospering hand And if the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in seem to resist this the account is obvious that the same is also prefixt before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name and indeed seems to be superfluous as oft it is in both places and then being left out in the rendring the latter part of the verse we will remember the name there is little reason it should be conceived to have any weight in the former part of it but either be rendred in all the three places or equally be omitted in all the three And then the sense will be clear some make mention of their chariots and some of their horses but we will make mention of the name of the Lord our God or some recount their chariots but we will recount the name of the Lord our God and thus the Jewish Arabick translator interprets it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will recount or remember the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will be magnified or we will triumph the same word that they had used v. 6. in stead of lifting up banners which makes it the more probable that in both places they chose to paraphrase rather than render the Hebrew and did not mis-read the Hebrew as there it is thought but here it is not pretended The Latine use the like liberty and from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another reading of the LXXII read invocabimus we will call upon the name of the Lord. But the Syriack Aethiopick and Arabick follow the LXXII in their former reading V. 9. Save Lord The rendring of this last verse is very uncertain among interpreters The Chaldee free from all ambiguity render it Lord save us O strong King receive our prayer and so the Syriack the Lord shall save us and our King shall hear us but both these add the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us above what we read in the Hebrew The LXXII on the other side render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord save the King and hear us and the Latine Arabick and Aethiopick follow these and so Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O eternal God save the King and hear when Here the LXXII adhere exactly to the Hebrew in the first part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord save the King but in the second render it as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second person which they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear us whereas the Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the third person let him hear us This Joseph Scaliger will have understood of King David himself by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking it for granted that as the people prayed to God for the King in the five first verses of the Psalm so the King answers them v. 6 7 8. and then that the people again in the beginning of the last verse wish or pray that the King may answer them as he had done in those three verses i. e. that he might be victorious and so be able to answer thâ—â—â— in that Eucharistical manner But there is neither need nor ground for this phansie For 1. the whole Psalm is equally sung by the People some part of it by way of prayer for the King particularly the rest for themselves going out to battel with him and so imbarkt in one common concernment And 2. if the former part be a prayer to God for the King as the whole precedent Psalm will inforce especially v. 1. The Lord hear thee then certainly the latter part must also concern God as the hearer of prayers his known peculiar stile and setting it as the Hebrew doth in the third person 't is most formally a prayer to God and as much so as if it were in the second as v. 1. The Lord hear thee in the third person is certainly a prayer to God to hear And for the transition from the second to the third person 't is very ordinary in Hebrew and the account of it may here be very reasonable that having prayed solemnly for David Lord save the King which sure our Liturgy hath from hence the whole congregation joyns in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of confidence that their prayer shall be heard as in an Amen of which that is the full importance the Lord shall hear us when we call upon him And so this seems to be the undoubted meaning and rendring of the verse a prayer for the King in both parts in the one by name in the other comprehensively And that makes it more probable that the LXXII should by way of explication put both in the second person as fittest for the petitionary address than that they mis-read the Hebrew the sense of which they retain'd so perfectly From this form of acclamation to and prayer for the King and the like Psalm 118.25 is the Hosannah taken Mat. 21.9 being but a corruption of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Save hear or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 save now or save I pray in that other Psalm See note a. on Mat. 21. The Twenty First PSALM TO the chief Musitian a Psalm of David Paraphrase The Twenty first Psalm was indited by David himself and committed to the Prefect of his Musick to be sung by the quire in the assembly of the people as a form of thanksgiving to God upon occasion of any victory over his and Gods enemies 1. The King shall joy in thy strength O Lord and in thy salvation how greatly shall he rejoyce Paraphrase 1. O blessed Lord thou hast gratiously interposed thy hand of power for our soveraign thine anointed thou hast delivered him out of all his dangers in this thy gratious and seasonable exhibition of thy self he hath all cause to rejoyce and triumph exceedingly This hath a more eminent completion in the Resurrection of the Messias 2. Thou hast given him his hearts desire and hast not with-holden the request of his lips Selah Paraphrase 2. Thou hast given him a most liberal return to all the most earnest requests that with tongue or heart he hath addrest to thee 3. For thou preventest him with the blessings of goodness thou settest a crown of pure gold on his head Paraphrase 3. Thou hast bestowed on him of thine own free bounty all sorts of the most valuable mercies thy special favour and all the effects thereof and as thou didst first advance him to the regal throne so hast thou now most eminently secured him in it and made his crown more illustrious his glory more conspicuous than ever 4. He asked life of thee and thou gavest it him even length of days for ever and ever Paraphrase 4. He besought thy defence that thou wouldst preserve his life and not suffer his enemies to prevail against it and thou hast heard him abundantly granted him a very long and peaceable and prosperous reign and by thy faithful promise secured the Crown to his
and thou didst deliver them Paraphrase 4. We thy people have had long experience of thy mercy and fidelity our fathers before us in all their distresses have placed their full affiance in thee for rescue and deliverance and never failed to receive it from thee 5. They cryed unto thee and were delivered they trusted in thee and were not confounded Paraphrase 5. Upon their humble and constant and importunate addresses to thee they continually obtained deliverance from thee and never were discomfited or put to shame in their trusting or relying on thee 6. But I am a worm and no man a reproach of men and despised of the people 7. All they that see me laugh me to scorn they shoot out the lip they shake the head saying 8. He trusted on the Lord that he would deliver him let him deliver him seeing he delighted in him Paraphrase 6 7 8. Mean while I am an abject weak contemptible person reviled and set at nought by the vulgar and baser sort All that behold my present low condition think that I am utterly forsaken and so mock me and scoff at me for trusting in God or relying on any aid of his or taking any comfort or ground of hope from my being in his favour That these three verses have a largest and most literal completion in Christ in his crucifixion see note e. 9. But thou art he that took me out of the womb thou didst make me hope when I was upon my mothers brests 10. I was cast upon thee from the womb thou art my God from my mothers belly Paraphrase 9 10. But all this doth not discourage me I know thy protection hath hitherto supported me in my greatest distresses and weaknesses Thou broughtest me out of the womb of my Mother which duly considered was a greater deliverance than that I now want from thee and from that time didst sustain and uphold me when I was not able to do the least for my self When I came forth into the World I had no inheritance but thy special providence and preservation which if it had been but one minute suspended or withdrawn from me I had been immediately lost but this thou hast from my first conception thus long continued to me and thereby testified to me convincingly that as I have none to depend on but thee so I may on thee confidently repose my trust 11. Be not far from me for trouble is near for there is none to help Paraphrase 11. Now therefore in the approach of the greatest straits and the most absolute destitution of all humane aids be thou seasonably pleased to interpose thy assistance and not to forsake me utterly 12. Many bulls have compast me strong bulls of Basan have beset me round Paraphrase 12. My enemies are very strong and puissant and have besieged me very close brought me to great straits 13. They gaped upon me with their mouth as a ravening and a roaring Lion Paraphrase 13. And now are they ready to devour me and therefore as a Lion when he is near his prey makes a terrible roaring by that means to astonish the poor creature and make it fall down through the fright before him so do they now rave and vaunt and threaten excessively 14. I am poured out like water and all my bones out of joynt my heart is like wax it is melted in the midst of my bowels Paraphrase 14. My outward estate cannot better be resembled than by a consumptive body brought extreme low dayly pining and falling away very fast the bones starting one from the other see v. 17. and the very heart and most vital parts quite dissolved 15. My strength is dryed up like a potsheard and my tongue cleaveth to my jaws and thou hast brought me into the dust of death Paraphrase 15. The radical moisture so dryed up that there is no more left than in a brick or tile that comes scorcht from the kiln the tongue dry and not able to speak and the whole body ready to drop into the grave 16. For dogs have compassed me the assembly of the wicked have inclosed me they pierced my hands and my feet Paraphrase 16. For my enemies come about me as fiercely as so many dogs to rend and tear me a multitude of malitious people like a ravenous Lion have now got me into their power beset me and inclosed me on design to wound and destroy me This was most eminently fulfilled in Christ at his crucifixion that being a real piercing of his hands and feet and that caused by the importunate clamors of the Jewish fanhedrim and people and a more literal accomplishment of the words than belonged to David 17. I may tell all my bones they look and stare upon me Paraphrase 17. My civil state I say is as low as their state of body who have no flesh left on it whose bones consequently are so wide and distant one from another that they may be numbred as Christs were to be on another accasion by being naked and distended on the Cross and are thereupon lookt on as a prodigy and scoft at by all beholders as Christ also was upon the Cross Mat. 27.39 18. They part my garments among them and cast lots upon my vesture Paraphrase 18. They look on me as their prey and all that I have as their lawful spoil or pillage to be divided as by lot and distributed among them This also was more literally fulfilled in Christ John 19.23 24. when the soldiers having divided his upper garments into four parts finding his inner garment to be without scam would not tear it but rather cast lots who should have it 19. But be not thou far from me O Lord O my strength hast thee to help me Paraphrase 19. But be thou O Lord who art my only aid in a special manner present and with speed assistant to me 20. Deliver my soul from the sword my darling from the power of the dog Paraphrase 20. Rescue me now I beseech thee that am left destitute and helpless from the power and malice of these bloody men Or as applied to Christ thou shalt deliver me out of the grave and not permit the very jaws or power of death though it seize on me to detain me under its dominion 21. Save me from the Lions mouth for thou hast heard me from the horns of the Unicorn Paraphrase 21. And as formerly thou hast answered my prayers and preserved me from the strongest enemies when they most insolently exalted themselves against me so be thou now pleased to deliver me from those violent men who now are ready to devour me And thus was it fulfilled to Christ in his Resurrection 22. I will declare thy name unto my brethren in the midst of the congregation will I praise thee Paraphrase 22. And this shall give me continual matter of rejoycing and proclaiming thy wonderful goodness toward me and of making the most publick mentions of these thy unspeakable
womb opens and they bring forth presently This seems to be the meaning of the LXXII also that render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparing the binds viz. to bring forth This is here set poetically to express the great consternation that the Moabites and Edomites intimated in the former verse were in V. 10. The floud That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wither signifies a floud of waters or deluge that layes all wast is certain Such was that in Noahs time vulgarly and by way of eminence thus stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deluge and of that the Chaldee understands this place God say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the generation of the deluge sat in judgment and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall make the deluge to be inhabited or make the world habitable after it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called back the deluge saith the Syriack restrained it saith the Arabick rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sits in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitavit And thus it may properly be understood here the only place where the word is used save in the story of Noah as reflecting on the great judgments of God on the old heathen sinful world which he still continues although not in the same way of execution upon the heathen Princes Davids and his enemies But it is also possible that as waters and many waters signifie no more then the clouds see note c. so here the floud which is still but a multitude of waters may be taken for those waters above the firmament the clouds or watery meteors which when they were let loose upon the old world the windows of heaven were said to be opened But these withall very fit poetically to signifie the armies of David and Gods enemies which also if not represt lay wast as a flood and come in like a deluge So a flood of mighty waters signifies Isa 28.2 and the enemies coming in like a flood Isa 59.19 See Jer. 46.7 8. and 47.2 Dan. 9.26 and 11.22 Am. 9.5 Nah. 1.8 And in the like though nor the same style David speaks of his enemies Psal 6◠2 and Psal 124.4 And then Gods sitting on them will be his judging and executing punishments upon them i. e. these heathen people here formerly mentioned The Thirtieth PSALM A Psalm and song at the dedication of the house of David Paraphrase The Thirtieth Psalm was composed by David to accompany the festival at the dedication of his house the building whereof is mentioned 2 Sam. 5.11 soon after the end of his war with Sauls house and his being anointed King over Israel and is the commemoration of his own great troubles and dangers and Gods rich mercy in delivering him out of them 1. I will extol thee O Lord for thou hast lifted me up and hast not made my foes to rejoyce over me Paraphrase 1. I will magnifie thy mercy O Lord who hast restored me peaceably to the throne out of a very low and well-nigh lost condition When I was made like water spilt upon the earth and not only so but as such water again sunk into the pit v. 3. thou wert then pleased as it were to let down the pitcher into that pit and from those many waters that there are lost to recover and gather up one who could not deserve to be esteemed as a drop of the bucket and so to lift me and to draw me out of that pit to enable me to overcome all difficulties and not suffer mine enemies to prevail against me who would have triumpht abundantly if thou hadst not rescued and delivered me out of their hands 2. O Lord my God I cryed unto thee and thou hast healed me Paraphrase 2. When I was in distress I addrest my prayers to thee and thou gavest me release 3. O Lord thou hast brought up my soul from the grave thou hast kept me alive that I should not go down to the pit Paraphrase 3. It was thy continued aid and protection that still supported me without which I had certainly been destroyed 4. Sing unto the Lord O ye Saints of his and give thanks for the remembrance of his holiness Paraphrase 4. O let this be matter of rejoycing and blessing God to all pious men let it excite all such to knowledge and commemorate his fidelity and mercy to all that wait on him 5. For his anger endureth but a moment in his favour is life weeping may endure for a night but joy cometh in the morning Paraphrase 5. When he chastiseth his servans for their sins this endureth but for a small time but the effects of his favour never have any end he exerciseth them with sadness and light affliction for some small space but then presently follow solid and durable joys 6. And in my prosperity I said I shall never be moved 7. Lord by thy favour thou hast made my mountain to stand strong thou didst hide thy face and I was troubled Paraphrase 6 7. When Saul was dead and I was crowned both over Judah and Israel in Hebron and the Ark the pledge of Gods presence and powerful assistance placed and setled in the hill of Sion I deemed my quiet and prosperity so compleat that I needed not to fear removing out of it Gods special favour to me had exalted me to the throne and as I thought now secured me in it But he was pleased for some time to withhold my rest For as after my first crowning I was seven years together exercised by enemies of the house of Saul 2 Sam. 5.5 so after this second other troubles assaulted me thereby to instruct me by what tenure it was that I held my security meerly by his continued favour and mercy toward me 8. I cryed to thee O Lord and unto the Lord I made supplication 9. What profit is there in my blood when I go down into the pit shall the dust praise thee shall it declare thy truth Paraphrase 8 9. In this estate I made my moan to God and besought him that he would not give me up to the malice of mine enemies to be destroyed and slaughtered by them but magnifie in me at once his mercy and his fidelity the one in preserving my life and restoring me to peace the other in performing those promises which would seem to have been frustrated by my death 10. Hear O Lord and have mercy on me Lord be thou mine helper Paraphrase 10. And to that end that he would now seasonably interpose his hand for my assistance 11. Thou hast turned for me my mourning into dancing thou hast put off my sack-cloth and girded me with gladness Paraphrase 11. 〈◊〉 at length my 〈…〉 been heard and all my sorrow and affliction exchanged for joy and a most prosperous condition and establishment in the Kingdom 2 Sam. 5.12 which is now the more glorious by comparison with my former sadness 12. To the end that
man dead and buried and forgotten by his associates I am lookt on as one irrecoverably lost and am therein resembled to a potters vessel which if broken cannot be made whole again Jer. 18.11 and so as that refuse potsheard cast out as good for nothing 13. For I have heard the slander of many fear was on every side while they took counsel together against me they devised to take away my life Paraphrase 13. Many and those no mean ones I have heard reproaching and taunting me calling me fugitive a lost and undone person hereby indeed expressing their wishes and enterprizes being all risen up in arms against me and jointly resolving to destroy me utterly 14. But I trusted in thee O Lord I said Thou art my God Paraphrase 14. Mean while I reposed my trust in thee O Lord incouraging my self with the meditation of thy mercy and tender care which would certainly secure me 15. My times are in thy hand deliver me from the hand of my enemies and from them that persecute me Paraphrase 15. As for the fittest season of affording me deliverance it must in all reason be referred to thy choice O Lord when thou seest it most opportune be thou pleased to do it for me 16. Make thy face to shine upon thy servant save me for thy mercies sake Paraphrase 16. Restore thy favourable aspect unto me deliver me of thy great kindness and mercy to me 17. Let me not be ashamed O Lord for I have called upon thee let the wicked be ashamed and let them be silent in the grave Paraphrase 17. Lord I have addrest my prayers to thee relied and depended on thee thine honour is concerned and ingaged in my preservation should I be disappointed in my confidence it would redound to thy reproach It is the wicked mans portion to exspect and miss deliverance and so to perish with shame and ignominy 18. Let the lying lips be put to silence which speak grievous things proudly and contemptuously against the righteous Paraphrase 18. 〈◊〉 〈◊〉 it ordinary for the â—â—â—â—â—â—rer to be disappointed in his designs and brought to shame and so for all others that scoff and deride the faithful servants of God and that with the greatest pride and contumely 19. O how great is thy goodness which thou hast laid up for them that fear thee which thou hast wrought for them which trust in thee before the sons of men Paraphrase 19. But as for those that serve thee faithfully and repose their whole trust in thee and so use no other artifices to advantage themselves but those which are perfectly allowable in thy fight there is abundant mercy laid up for them with God his works of deliverance and exaltation are constantly shewed forth to them in a visible and eminent manner 20. Thou shalt hide them in the secret of thy presence from the pride of man thou shalt keep them secretly in a pavilion from the strife of tongues Paraphrase 20. Thy favour and providence over them represented by the Cherubims wings in the Ark is their sure refuge and guard and defence whatsoever contentious proud men can design or threaten against them 21. Blessed be the Lord for he hath shewed me his marvelous kindness in a strong city Paraphrase 21. And thus hath God his Name be ever praised for it given me evidence of his wonderful mercies securing me as in a fortified city from all the attempts of mine enemies 22. For I said in my haste I am cut off from before thine eyes nevertheless thou heardest the voice of my supplications when I cryed unto thee Paraphrase 22. I was once in a great sadness of heart at the time of my flight from Saul and did verily think I should have been destroyed and yet even then upon the addressing my prayers to thee thou immediately deliveredst me out of that danger 23. O love the Lord all ye his Saints for the Lord preserveth the faithful and plentifully rewardeth the proud doer Paraphrase 23. Here is abundant cause for all pious men heartily to love God and admire his goodness and admirable excellencies by considering his constant deliverances afforded to all those that cleave fast to him and not only deliverances but victories all or more than they stand in need of 24. Be of good courage and he shall strengthen your heart all ye that hope in the Lord. Paraphrase 24. And therefore let all that repose their trust in God chearfully proceed and firmly and constantly adhere unto him and never be tempted with any difficulties to fall off or forsake him Annotations on Psal XXXI V. 6. I have hated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have hated which the Chaldee retein in like manner in the first person the LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast hated and so the Latine Syriack c. misreading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second person But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows in the verse seems to be by them most significantly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vain adverbially so as to affect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that observe precedent and not to joyn with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanities for if they be such the additioâ— â—ing will add little to them The sense lies 〈◊〉 that heathen men when any danger or difficulty approacheth them are solemnly wont to apply themselves to auguries and divinations and so to false Gods to receive advice and directions from them but doing so and observing their responses most superstitiously they yet gain nothing at all by it their applications and addresses are in vain return them no manner of profit And these David detests and keeps close to God hopes for no aid but from him And thus the Latine and Arabick understand it also though the Chaldee read paraphrastically works like to vanity and a lye and the Syriack vain worships V. 10. Iniquity From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb is the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin iniquity and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of my iniquity But this the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in poverty and from thence the Syriack and Latine c. as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in poverty or affliction The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies sin so it signifies also the punishment of sin Isai 53.6 11. and so here it seems to signifie so as to connect with grief and sighing precedent and to denote those miseries which his sins had brought upon him The learned Castellio renders it in hoc supplicio in this punishment and that consideration perhaps joyned with the affinity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might move the LXXII c. to render it poverty for that as it is evil is a punishment of sin V. 13. Fear was on every side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to dwell inhabite and with the preposition × from to fear 1 Sam.
frequently exercised with them yet the many that befall the one do him no hurt but work good for him whereas the fewer that befall the wicked perhaps the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one singular affliction of his life is the utter ruine of him V. 22. Shall be desolate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be laid wast or desolate signifies also to be guilty or culpable accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not be desolate which the Chaldee with the Syriack renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not be condemned is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latine non delinquent shall not offend but this certainly after that part of the Hellenists dialect wherein sin signifies sometimes the punishment of sin and accounting guilty is condemning to vengeance The Thirty Fifth PSALM A Psalm of David Paraphrase The Thirty Fifth Psalm is a complaint of Davids against his enemies joyned with an appeal to God and a prayer for his deliverance 1. Plead my cause O Lord with them that strive with me fight against them that fight against me Paraphrase 1. Lord in all the persecutions and assaults that are made upon me be thou pleased to take my part to espouse my cause to contend and fight for me 2. Take hold of shield and buckler and stand up for mine help Paraphrase 2. Let thy protection be my shield and only defensive weapons 3. Draw out also the spear and stop the way against them that persecute me say unto my soul I am thy salvation Paraphrase 3. Thy strength and prospering hand my offensive to meet and discomfit my enemies be thou graciously pleased to assure me of thy help and strength and then I shall not want deliverance 4. Let them be confounded and put to shame that seek after my soul let them be turned back and brought to confusion that devise my hurt Paraphrase 4. Those that design my mischief and my ruine shall I perswade my self undoubtedly be disappointed and put to flight and dissipated 5. Let them be as chaffe before the wind and let the Angel of the Lord chase them Paraphrase 5. They shall be scattered as chaff or dust in the winnowing of corn on an high and open place where the wind comes freely and if no visible strength of mine be able to do it yet the Angels the Ministers of Gods vengeance shall thus deal with them 6. Let their way be dark and slippery and let the Angel of the Lord persecute them Paraphrase 6. Pursuing them to their greatest mischief as those that fly in the dark and tumble into mire and pits in slippery places and so frequently fall and wound themselves in their flight 7. For without cause have they hid for me a net in a pit which without cause they have digged for my soul Paraphrase 7. For without any injury or provocation of mine they have designed mischief and treachery against my life 8. Let destruction come upon him at unawares and let his net that he hath hid catch himself into that very destruction let him fall Paraphrase 8. And accordingly when they little expect it and by ways which they apprehend not destruction shall seize upon them and that by those very means by which they designed to bring it on other men 9. And my soul shall be joyful in the Lord it shall rejoyce in his salvation Paraphrase 9. And this being a signal work of God's delivering me when I am least able to do it my self obligeth me to rejoyce and give thanks to him 10. All my bones shall say Lord who is like unto thee which deliverest the poor from him which is too strong for him yea the poor and the needy from him that spoileth him Paraphrase 10. And every member of my body shall joyn in the acknowledgment of the mercy such as could not have been from any other means and such as is most worthy of a just judge and gracious father and omnipotent God rescuing the weak and impotent from the power of the strong the oppressed and injured from the violent and oppressor 11. False witnesses did rise up they laid to my charge things that I knew not Paraphrase 11. And such indeed was my condition being most falsly accused to Saul 1 Sam. 24.9 of that of which I was most guiltless 12. They rewarded me evil for good to the spoiling of my soul Paraphrase 12. Those whom I had obliged made me this very unkind return desiring to have me put to death 13. But as for me when they were sick my cloathing was sackcloth I humbled my soul with fasting and my prayer returned into my own bosome Paraphrase 13. When any evil befel them I mourned and fasted and prayed earnestly for them And it seems all was cast away frustrate and lost on them my greatest charity abated not their malice my fastings and devotions had no effect on them see Jer. 55.11 returned empty of the deserved success as a gift sent to an uncivil person who instead of grateful acceptance return it back unto the donour These are the only returns I receive from them But my charity shall not lose its reward God will abundantly recompense it to me 14. I behaved my self as though he had been my friend or brother I bowed down heavily as one that mourneth for his mother Paraphrase 14. In all their sufferings I was affected with the same tenderness of compassion as toward a friend or brother or child or parent the relations of the dearest affections 15. But in mine adversity they rejoyced and gathered themselves together yea the very abjects gathered themselves together against me and I knew it not they did tear me and ceased not Paraphrase 15. But when any misfortune befell me they triumphed and scoffed and so in like manner other vile and wicked men never provoked by me in the least degree at all their meetings reviled me and railed at me continually without any the least cause for what they 〈◊〉 16. With hypocritical mockers in feasts they gnashed upon me with their teeth Paraphrase 16. Onely as bussones and flatterers make it their business to please those that give them bread by bringing them false tales of other men jeering and scoffing at them without considering how blameless and guiltless they are whom they deride so have they dealt with me most causelessly yet most contumeliously inveighing against me 17. Lord how long wilt thou look on rescue my soul from their destruction my darling from the Lions Paraphrase 17. Lord be thou pleased at length to interpose thy hand to consider my desolate low estate and the cruelty of mine enemies and relieve me in it or deliver me out of it 18. I will give thee thanks in the great congregation I will praise thee among much people Paraphrase 18. And I shall be eternally obliged to bless and magnifie thy mercies in the solemn assembly 19.
discovering or searching out as it is in Kamus the great Arabick Dictionary V. 12. Mischievous From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit comes the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an evil event calamity mischief so Psal 41.3 the pestilence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hurts we rightly render the noisome or noxious pestilence So Mic. 7.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mischief of his soul and so most probably Prov. 10.3 God will overthrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mischief of the wicked and Prov. 17.4 applyed as here to the tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we rightly render it a naughty tongue Now because falseness and deceit and lying is generally the means by which the tongue is enabled to hurt therefore the Chaldee here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lye and so the Syriack also and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity by which they frequently signifie falshood also But the more general notion of it for any kind of evil or mischief seems most proper for it in this place that of deceits following in this verse V. 18. Be sorry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies indeed sorrow but that for the future and that is all one with fear or solicitude so Jer. 17.8 shall not be careful in the time of dearth Jer. 42.16 speaking of the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye feared Jer. 49.23 on the sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render sorrow it is fear or sollicitude to express the faintheartedness precedent so 1 Sam. 9.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and take thought i. e. be afraid for us And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be afraid of my sin sollicitous concerning it lest it bring mischief upon me as it justly may The Thirty Ninth PSALM TO the chief Musitian even to Jeduthun a Psalm of David Paraphrase The Thirty ninth Psalm composed on the same occasion as the 37th and 73d viz. on the scandal David took at the prosperity of wicked men whilst he was himself in misery hath also a mixture of contemplation of the vanity of all worldly things as a motive to repress all impatience in whatsoever adversity It was composed by David and committed to Jeduthun a skilful Musitian 1 Chr. 16.41 42. and the Prefect of his Musick 1. I said I will take heed to my wayes that I sin not with my tongue I will keep my mouth with a bridle while the wicked is before me Paraphrase 1. I have stedfastly resolved to keep a very strict guard over my self especially over my tongue that part of me which meets with most frequent provocations at this time when mine adversaries ungodly and wicked men are so successful and prosperous in their wickedness that I have need of all care and resolution to keep me from breaking out into some intemperate passionate speeches as oft as I see or consider them 2. I was dumb with silence I held my peace even from good and my sorrow was stirred Paraphrase 2. My purpose therefore was in the presence of these or when my thoughts or other discourse were on them to keep perfect silence neither to use words to vindicate mine own innocence nor to blame or reprove mine adversaries But whilst I thus restreined my tongue I could not repress my sorrow that was rather increased by this method 3. While I was musing the fire burned then spake I with my tongue Paraphrase 3. And being so it grew by degrees to such an heat and flame that it required some vent toward heaven though I restrained my tongue from all anger and impatience toward men yet there was no reason I should repress it from making my mone to God To him therefore in all humility I thus address my self 4. Lord make me to know mine end and the measure of my days what it is that I may know how frail I am Paraphrase 4. Lord if it be thy sacred will that I should be cut off by mine enemies that I should not long live to discharge that office to which thou hast called me if my sins which justly might provoke thee to this have called forth this decree against me as one unfit to be farther imployed or honoured or own'd by thee then be thou pleased some way to reveal this part of thy will unto me that I may know what to expect and accordingly which way to turn and prepare my self 5. Behold thou hast made my days as an hand-breadth and mine age is nothing before thee verily every man at his best estate is altogether vanity· Paraphrase 5. I know right well that my life is very short a meer nothing being compared with thine eternity and this is common to me with all other men for there is not a man living in the world who is not as frail and mortal and almost as short-liv'd as any the meanest creature Man is the compendium of this lower world and so there is no degree of frailty and brittleness and fadingness in any creature which is not to be found in man also 6. Surely every man walketh in a vain shew surely they are disquieted in vain he heapeth up riches and knoweth not who shall gather them Paraphrase 6. Our life is but a picture or image shadow or dream of life it vanisheth in a trice and when we are gone we have no power of what we leave behind us all the fruits riches honours or whatsoever else is most desirable on earth must suddenly be parted with and we know not who shall possess them after us and so this is an evidence of the perfect vanity of them all a proof that they are not worth the least value if we have them or the least pains to acquire them and yet we silly and vain creatures carke and labour and turmoile to get together these transitory fraile nothings as if they would continue to us to all eternity and had some solid durable enjoyment and satisfaction in them 7. And now Lord what wait I for my hope is in thee Paraphrase 7. There is nothing therefore upon the earth even a Kingdom that is worth the patience of expecting or the sollicitude of averting the dangers of losing it One thinng onely there is in the world fit to be matter of a sober mans ambition or hope the favour of God and the glorifying him in that condition whatsoever it is that he in mercy shall choose for us 8. Deliver me from all my transgressions make me not the reproach of the foolish Paraphrase 8. For these therefore I make my humblest requests to thee that thou wilt pardon my many horrible breaches of thy law and free me from those punishments which are due to me for them and not suffer wicked men that are my deadly enemies to prosper lest they at once triumph over me and piety and reproach the relying and depending on thee as the greatest folly for this will turn to the dishonour of thee and thy service 9. I
V. 11. My countenance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here my countenance may possibly have this difference from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his countenance v. 6. which the Chaldee there renders the redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from before him that David first mentions the salvations of Gods countenance i. e. his saving power and providence and then closeth the Psalm by applying it to himself and acknowledging the particular mercy of his deliverance Yet considering that all the Antients versions the Chaldee only excepted seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my countenance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faciei mei my face in both places and that these words are the burden as of this so of the following Psalm and that as the sense is the same in other words so in all likelihood the two Psalms did correspond in this therefore 't is not improbable that the old reading was here in both places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my countenance as it is in both places of the following Psalm The Forty Third PSALM THe Forty Third Psalm is exactly of the same mournful subject and probably on the same occasion with the former but perhaps lightly varied from thence on some other occasion such as the Babylonish captivity as the mention of the ungodly nation inclines it v. 1. and adjoyned to Psalm 42. because of its affinity to it 'T is a complaint of ill usage from enemies yet endeth with full relyance on God and place of hope from thence as the former did 1. Judge me O God and plead my cause against the ungodly nation O deliver me from the deceitful and unjust man Paraphrase 1. O God what ever our sins against thee have been we have certainly not injured these which are maliciously bent against us Be thou pleased therefore to vindicate our innocency in this to clear us from the calumnies of these and to rescue us out of their treacheries and bloody designs 2. For thou art the God of my strength why dost thou cast me off why go I mourning because of the oppression of the enemy Paraphrase 2. To thee alone can we appeal who art our only defender O be thou pleased to restore us to thy favour not to forsake us utterly not to leave us to that sad disconsolate condition to which the oppressions of our mortal enemies have brought us 3. O send out thy light and thy truth let them lead me let them bring me unto thy holy hill and to thy tabernacles Paraphrase 3. O let thy mercy shew forth it self and thy fidelity in performing thy promise to us let these be our guide and safeguard in our way as thy pillar of cloud and fire to the Israelites in their passage from Aegypt to Canaan and at length restore us successefully to that rest and peace that we may securely resort to thy publick service in the place which thou hast appointed for it where the Ark is 4. Then shall I go unto the altar of God my exceeding joy yea upon the harp will I praise thee O God my God Paraphrase 4. And that will be an happy time indeed to go in the society of the saints to offer sacrifice to God that God that revives out of the greatest sadness is the only author of all the felicity of my life when that time comes we shall be most happy and celebrate thy mercies and goodness to us in the most solemn manner of exultation and never give over acknowledging thy goodness and fatherly bounty toward us 5. Why art thou cast down O my soul and why art thou disquieted within me Hope in God for I shall yet praise him who is the health of my countenance and my God Paraphrase 5. Mean while there is a competent stay to our drooping souls an argument that we should not be too much dejected or disturbed that we have still place of hope and trust in God that we shall yet live to receive deliverance from him and injoy happy opportunities of acknowledging his mercies in the publick assembly who is even now that he thus permits us to be distrest the only comfort and support of our lives and our merciful loving father even now that we are under his sharpest chastisment Annotations on Psalm XLIII V. 4. Exceeding joy The chief difficulty of this Psalm is how the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in Hebrew denotes commotion and generally any kind of commotion as Abu Walid tells us see note on Psal 2. k. whether of joy or sorrow It is certain it most frequently signifies exultation and joy and so it must be thought to do as oft as it is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoycing by any conjunctive particle as Psal 45.15 with gladness and rejoycing shall they be brought and so 't is there rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who yet in this place have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God that makes merry my youth and therein the Syriack Latine Arabick and Aethiopick follow them and only the Chaldee otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whom is the joy of my exultation Of this rendring of the LXXII the account is ordinary that they took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a notion wherein 't is used in Arabick for age or generation So in their rendring of Psal 79.13 we will shew forth thy praise from generation to generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Gen. 3.9 Noah was upright in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generation So Psalm 112.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the generation of the just shall be blessed And Mat. 1. These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the generations And then 't is conceived that in this notion of generation as that signifies the whole age and course of a mans life the LXXII taking the word thought fit to render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my youth viz. the former pâ—â— of my age But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arabick signifies also a fat well-grown youth and the Arabick being but a dialect of the Hebrew and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evidently thus signifying in the Arabick 't is most probable that thus it did signifie originally in the Hebrew and the LXXII their thus understanding it and rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 youth is a fair evidence for it And if indeed it thus did signifie in the Hebrew then there is all reason to understand it so here and to render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the joy of my youth i. e. of my whole course of life from my youth till now and to make that the title of God that he hath always been such to David i. e. the only author of joy and rejoycing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ever David had And thus the rendring is more literal than either to read it the God of my joy and gladness for there is neither
by-word among the heathen a shaking of the hand among the people Paraphrase 13 14. Hereby we are rendred ridiculous scoft and mockt at by those that are near us and by our enemies made a proverb of reproach to signifie and express the most abject despicable men in the world 15. My confusion is continually before me and the shame of my face hath covered me Paraphrase 15. This is matter of so great shame to me that I dare not shew my face I cover it like mourners under a veil desirous to hide my shame Mic. 3.7 but alas this covering will very ill conceal that which indeed it doth betray as being on purpose designed to hide it 16. For the voice of him that reproacheth and blasphemeth by reason of the enemy and avenger Paraphrase 16. Betwixt their scorns and contumelies on the one side and their designs of mischieving and destroying me on the other I know not how to behave which way to turn my self 17. All this is come upon us yet have we not forgotten thee neither have we dealt falsly in thy covenant Paraphrase 17. Yet doth not all this discourage us or tempt us to fall off to any other religion from that which we hitherto have profest to forget our duty to God or to fall from that fidelity of obedience which we have vowed to him 18. Our heart is not turned back neither have our steps declined from thy way Paraphrase 18. We will still abide constant in our loyalty whatever our portion be in this world 19. Though thou hast sore broken us in the place of dragons and covered us with the shadow of death Paraphrase 19. Yea though thou deal never so sharply with us beat our armies to dust and disperse us into the most desolate condition of horrour and darkness the very next degree to death it self 20. If we have forgotten the name of our God or stretched out our hands to a strange God 21. Shall not God search this out for he knoweth the secrets of the heart Paraphrase 20 21. For the sincerity of this constant resolution we appeal to no other judge but to the great searcher of hearts From him we know we cannot be concealed if either we slacken the diligence of our service to him or fall off to any degree of Apostasie 22. Yea for thy sake are we killed all the day long we are counted as sheep to the slaughter Paraphrase 22. And of this our very sufferings are our witnesses the malice and cruelty of our enemies which is so great and bloody as to slaughter us daily having no other ground of provocation from us but our adhering constantly to thy service 23. Awake why sleepest thou O Lord Arise cast us not off for ever 24. Wherefore hidest thou thy face and forgettest our affliction and our oppression Paraphrase 23 24. Lord be thou gratiously pleased at length to consider our distresses to interpose thy hand for our rescue and no longer to forsake us in our extremities and leave us without thy aid and succour see note a. to be thus sorely afflicted and opprest by our enemies 25. For our soul is bowed down to the dust our belly cleaveth unto the earth 26. Arise for our help and redeem us for thy mercies sake Paraphrase 25 26. For we are now brought to the lowest and saddest state of depression Now therefore be thou pleased to undertake our rescue thereby in a fittest season to shew forth thy pitty to us which we have no ground of solliciting but what we fetch from thine own goodness so frequently experimented by us Annotations on Psalm XLIV V. 2. Cast them out The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes doth generally signifie misit and emisit sending and sending out or setting free and at liberty which we call manumission and in that notion the word is elsewhere used and though by the LXXII in this place and one more Exod. 12.33 it be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast out in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of such affinity to it that as Abu Walid observes Jer. 38.6 and 11. they are used promiscuously for the same yet in many hundred places they render it elsewhere by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send as in some hundreds more by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send out by which also Aquila renders it here And to this the Syriack accords whether we read with the ordinary Copies for then the rendring is not literal but by way of paraphrase thou hast afflicted the kingdomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hast established them or which is much more probable and the change very easie but of a point 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send and thou didst send them out And to this agrees the form of Gods mandate for the bringing out of the Israelites Ex. 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus saith the Lord Let go or send out or manumit my people c. and therefore in all reason this is to be resolved the meaning of it in this place And in that one other place where the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it evidently signifies as by our English 't is rendred sending out Exod. 12.33 The Aegyptians were urgent upon the people that they might send them out of the land in haste The undoubtedness of this interpretation will be assented to if the latter part of the verse be compared with the former In the former 't is expresly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast cast out the nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hast planted them sure not the same whom he had cast out but as the Chaldee paraphrases the people of Canaan in the former and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of Israel in the latter and then by proportion in the second part as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast afflicted the nations belongs to the Aegyptians so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou hast sent them out belong to the Israelites and if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by thy hand in the beginning of the verse be as reasonably it may applyed to all that follows in the verse then 't is literally thou hast manumitted them i. e. set at liberty the Israelites And so that is the full meaning of it V. 3. Light of thy countenance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of thy faces seems here to be set to signifie the majestatick presence of God his visible presiding in their militia for so the matter spoken of exacts and the mention precedent of thy right hand and thine arm And accordingly the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of the splendor of thy glory by Gods glory ordinarily signifying the special presence of God his Schechinah mentioned by them v. 10. however evidenced or testified and that is frequently the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faces even when it is rendred
to be cast on God being the burthen of the mind only that is most fitly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 care or sollicitude But some of the Jews incline to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for a verb and then it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast or commit thy self or thy affairs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath given to thee and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Jewish Arab Interpreter is capable of this sense being the same with the Hebrew only changed ×™ into ו V. 23. Half their days In the Jewish account threescore years was the age of a man and death at any time before that was lookt upon as untimely and deemed and styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excision of which they made 36 degrees So that not to live out half ones days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in their style to die before thirty years old The Fifty Sixth PSALM TO the chief Musitian upon Joâ—ath Elem Rechokim Michtam of David when the Philistims took him in Gath. Paraphrase The fifty sixth Psalm was composed by David as Psalm 34. was at Adullam or some place of his flights in remembrance of his great deliverances out of the hands of Saul and in reflexion on the time when he was with the Philistims 1 Sam. 21. in which he resembleth himself to a Dove a great way from home sitting sadly and solitaâ—ily by it self It is called his jewel see note on Psal 16. a. in respect of the memorableness of the escapes which were the matter of it and he committed it to the Praefect of his Musick to be solemnly and publickly sung 1. Be mercifull unto me O God for man would swallow me up he fighting daily oppresseth me Paraphrase 1. Blessed Lord my enemy Saul is very earnest and diligent to devour me he is continually designing some mischief against me O be thou gratiously pleased to interpose thy hand of deliverance for me 2. Mine enemies would daily swallow me up for they be many that fight against me O thou most high Paraphrase 2. I am watched on every side by a multitude of envious persons who fain would get me into their snares but thou O Lord art able to disappoint them all 3. What time I am afraid I will trust in thee Paraphrase 3. When any the greatest cause of fear approacheth me I have my sure refuge on which I may repose my self thy over-ruling Providence O Lord. 4. In God I will praise his word in God I have put my trust I will not fear what man can do unto me Paraphrase 4. Thou hast promised me thy constant aid and the fidelity of that and all other thy promises is matter of glorifying and firm confidence to me and I cannot be brought to apprehend any danger from the malice of men be it never so great as long as I have this so impregnable a bulwark to secure me 5. Every day they wrest my words all their thoughts are against me for evil Paraphrase 5. My enemies I know are very diligent and industrious they do their utmost to deprave my words and actions to put the most odious interpretations upon them their plots and consultations are wholly spent to work me some mischief 6. They gather themselves together they hide themselves they mark my steps when they wait for my soul Paraphrase 6. Very busie they are in meeting and laying their heads together they manage it with all secresie as so many treacherous spies they have an evil eye upon every thing I do and fain would find occasion to insnare and ruine me 7. Shall they escape by their iniquity In thine anger cast down the people O God Paraphrase 7. Their whole confidence is in their falseness and wickedness certainly thou wilt not permit such acts to prosper finally thy patience will at length be provoked and then thou wilt suddenly subdue them and destroy them 8. Thou tellest my wandrings put my tears into thy bottle are they not in thy book Paraphrase 8. I have been long banished from my home wandring up and down in great distress my condition hath been very sad and lamentable And all this I am sure is particularly considered by thee thou knowest the days of my exile and vagrant condition thou reckonest and layest up all the tears that drop from me for thou hast a sure record a book of remembrance for all that befals me and wilt I doubt not in thy good time vindicate my cause and deliver me 9. When I cry unto thee then shall mine enemies turn back this I know for God is for me Paraphrase 9. I need no other weapons to discomfit my enemies but my prayers for of this I have all assurance that God doth espouse my cause and in his good time upon my humble and constant addresses to him he will certainly take my part and come in seasonably to my rescue 10. In God will I praise his word in the Lord will I praise his word 11. In God have I put my trust I will not be afraid what man can do unto me Paraphrase 10 11. He is my God and my Lord a God of all mercy and goodness and a Lord of all power and might The former of these hath inclined him to espouse my cause to make me most gracious promises of preservation and deliverance and the latter secures me of his strength and fidelity his ability and readiness to perform them And this is matter of all joy and comfort to me in my distress of confidence that having relied on him I shall not be forsaken by him nor fall under the malice and power of any of mine enemies 12. Thy vows are upon me O God I will render praises unto thee Paraphrase 12. I am under the greatest obligation to return my thanksgiving to thee and all the oblations of a grateful heart In this I shall be careful not to fail but sing praises to thee for ever who art thus graciously pleased to own and vindicate thy unworthy servant 13. For thou hast delivered my soul from death wilt not thou recover my feet from falling that I may walk before God in the light of the living Paraphrase 13. Thy preservations I have signally experimented several times when my very life hath eminently been in danger And these pledges of thy mercy give me assurance that thou wilt now rescue me from all my dangers and give me space and opportunities to live and serve thee and walk acceptably before thee Annotations on Psalm LVI Tit. Took him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in a latitude not only to apprehend or take or hold as a prisoner but simply to have to possess to contain to have in ones power Accordingly as it is here rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had him in their power so if we consider the story to which it refers 1 Sam. 21. we shall find
〈◊〉 〈◊〉 my footsteps where the Chaldee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my feet As for the phrase washing their feet in the blood of the ungodly it literally signifies the plentifull effusion of the blood of wicked men which the godly live to see but figuratively to refresh as washing of feet was designed to weary travailers to recreate and withal to benefit and profit them as bathing was a principal part of the antient medicine and so besides the thankful acknowledgment of Gods mercy to them in thus destroying their enemies which is some refreshment to those that are under their persecution they receive profitable document also to cleave fast to God and the practice of all virtue which hath this assurance to be secured and remunerated in this life The Fifty Ninth PSALM TO the chief Musitian Altaschith Michtam of David when Saul sent and they watcht the house to kill him Paraphrase The fifty ninth Psalm was composed on a special occasion set down 1 Sam. 19.11 when after Sauls casting his javelin at David he fled to his own house and Saul sent messengers to watch the house in the night that they might slay him in the morning but David being by Michals help let down by a window escaped v. 20. This Psalm as the former was called his jewel and was set to the tune forementioned Psal 57. a. and committed to the Praefect of his Musick 1. Deliver me from mine enemies O my God defend me from them that rise up against me 2. Deliver me from the workers of iniquity and save me from the bloody man Paraphrase 1 2. O thou my most gratious God mine only Protector and Defender be thou pleased to interpose thine hand to rescue me out of the power of my wicked and blood-thirsty enemies 3. For lo they lie in wait for my soul the mighty are gathered against me not for my transgression not for my sin O Lord. 4. They run and prepare without my fault awake to help me and behold Paraphrase 3 4. Now is a season for this thy special interposition for the aid and relief of thy all-seeing Providence for now Saul and his servants have designed my death and though I never in the least provoked him but on the other side have deserved very well of him yet are they resolved to intrap and catch me and then to take away my life 5. Thou therefore O Lord God of hosts the God of Israel awake to visit all the heathen be not merciful to any wicked transgressor Selah Paraphrase 5 Now therefore O thou most powerful God which canst with the least bâ—ck of thine discomfit the strongest forces and hast promised to watch over thy faithful servants be thou pleased to shew forth thy just judgments among men to vindicate the innocent and to dissipate all obstinate wilful sinners see v. 8. and Psalm 10.16 This thou wilt certainly do who art the upright judge of all the word and though thou wilt pardon and accept upon their repentance and amendment the lapses of thy servants yet 't is certain that even in thy covenant of mercy there is no relief for the wilful and impenitent And this abodes most sadly to Saul at this time 6. They return at evening they make a noise like a dog and go round about the City Paraphrase 6. As hungry dogs that come home at evening and are very unquiet and go about the walls of the City for Carrion dead carcasses cast out thither or any thing else that may satisfie their hunger so do the servants of Saul pursue and seek after my life with the greatest impatience and greediness that is possible 7. Behold they belch out with their mouth swords are in their lips for Who say they doth hear Paraphrase 7. All their consultations and discourse is to contrive how they may take away my life and herein they go on unanimously no man among them makes conscience of duty as if there were never a God in heaven to observe and punish such injustice and violence 8. But thou O Lord shalt laugh at them thou shalt have all the heathen in derision Paraphrase 8. But thou O Lord art a beholder of all their actions as of all things else that are done in the world whosoever hath any design contrary to thee see v. 5. though thou permit him a while yet in thy season thou shalt disappoint and punish him This is the method of thy Providence over all the people of the world and thus shalt thou now do in this case disappoint and frustrate all them that watch to take away my life 9. Because of his strength will I wait upon thee for God is my defence Paraphrase 9. The God of heaven is the only safeguard and security the only means of protection I have or can pretend to therefore on him only will I depend for relief or rescue from this danger 10. The God of my mercy shall prevent me God shall let me see my desire upon mine enemies Paraphrase 10. All the good that can ever befal me comes from the meer grace and mercy of God on that therefore I wait with confidence and implore with humility that he will now timely afford it me and disappoint and discomfit mine enemies 11. Slay them not lest my people forget scatter them by thy power and bring them down O Lord our shield Paraphrase 11. As for the manner of it that must also be referred to the wisdom of thy choice to do it in such a way as may have the deepest and most lasting impression on the beholders and that it will not so probably do if thou involve them in one speedy universal slaughter which though it may affect the beholders at the time will be soon forgotten again but by some more lingring way scattering them first and then rendring them the objects of contempt casting them severally into a very low condition in their dispersions for that will continue to mind men of this work of thy vengeance to which all these evils are naturally consequent And this is the method that thou wilt now use in discomfiting them and defending me 12. For the sin of their mouth and the words of their lips let them even be taken in their pride and for cursing and lying which they speak Paraphrase 12. This have they justly brought upon themselves by their perjurious falseness and boldness their maligning and threatening those which never deserved ill of them and their continual going on and obstinate impersuasibleness therein 13. Consume them in thy wrath consume them that they may not be and let them know that God ruleth in Jacob unto the ends of the earth Selah Paraphrase 13. And thus shall God certainly deal with them sending punishment upon punishment till they be quite destroyed and this in so signal a manner that all that behold it shall discern Gods judgment in it and his particular Providence in the government of the world 14.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 in seculum is capable of the right sense he that hath dominion over the world the very paraphrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which God is known in the Creed the ruler of all things The Sixty Seventh PSALM TO the chief Musitian upon Neginoth a Psalm or Song Paraphrase The sixty seventh is a Psalm of supplication and thanksgiving and was committed to the Praefect of the Musick to be sung to the stringed instruments See note on Psal 4. a. 1. God be merciful unto us and bless us and cause his face to shine upon us Selah Paraphrase 1. The good God of heaven pardon our sins supply our wants bestow his blessings both spiritual and temporal behold us with favour and acceptation and for ever continue them to us 2. That thy way may be known upon earth thy saving health among all nations Paraphrase 2. And this will be a means of propagating the fear worship and service of the true God to the whole heathen world when they shall see and consider the eminent miraculous acts of thy providence over us in delivering us from the dangers and distresses that have been upon us 3. Let the people praise thee O God let all the people praise thee Paraphrase 3. And this of an universal reformation and acknowledgment of the one God of heaven and earth is a mercy so much to be wished for and desired by every pious man the inlargement of Gods kingdom that I cannot but give my suffrage to it and most affectionately call upon all to joyn in it and beseech God to give this grace of his to all the men in the whole world 4. O let the nations be glad and sing for joy for thou shalt judge the people righteously and govern the nations upon earth Selah Paraphrase 4. And for them that are admitted to this honour of being ruled and directed by God 't is matter of infinite joy and exultation his statutes being so admirably good and agreeable to all our interests and the administration of his works of providence so perfectly wise and just that all the world are in prudence and care of and love to themselves obliged with joy to submit to the erection of his Kingdom in their hearts 5. Let the people praise thee O God let all the people praise thee Paraphrase 5. 'T were a happy and blessed thing if all the world would be duly sensible of it and so all joyn to acknowledge and worship serve and obey and partake of this mercy of God and so be induced to magnifie his Name for it 6. Then shall the earth yield her increase and God even our own God shall bless us Paraphrase 6. His mercies are afforded to all the rain from heaven and the fruitful seasons peculiar acts of his providence see note on Act. 14.17 and such as oblige all the most heathen men in the world to acknowledge and bless and give up themselves to the obedience of the God of heaven It remains that we continually pray to the same God who hath exprest himself so gratiously to us that he will bestow his benediction both on us and on all that he hath so richly afforded us 7. God shall bless us and all the ends of the earth shall fear him Paraphrase 7. And may it thus be The Lord of heaven crown us with his blessings and may all the most barbarous people in the world be brought to the acknowledgment and worship and uniform obedience and subjection to him Annotations on Psalm LXVII V. 4. Govern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duâ—cit seems here to signifie in a comprehensive latitude all acts of conduct as of a pastor toward his sheep leading them into their pastures guiding and directing men into those courses which are most eminently profitatable for them of a General toward his Souldiers marshalling them and going before them and so prospering them in their fight against all kinds of enemies and lastly of a King ruling and ordering his subjects and so doth God those that will sincerely submit to him All which the word lead or conduct may contain under it and so that will be the fitter because the more literal and withall more comprehensive rendring and to be preferred before that of governing V. 6. Shall yeeld The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the praeter tense is so interpreted by the Antients The LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth hath given or yeelded her fruit the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth hath given and the Syriack in the same words and so the Latine Terra dedit and the Arabick and Aethiopick And therefore although it be frequent when the sense requires it to interpret the Hebrew praeter tense in the future yet the sense not requiring it here and the Interpreters according in the contrary there will be no reason here to admit of it but to set it as the Hebrew lies as an argument to infer the universal confessing and acknowledging and serving of God v. 5. as it is set by S. Paul to the heathens Act. 14.17 And then that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendered in form of benediction God bless us even our God and so the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latins Benedicat both here and in the beginning of the next verse The Sixty Eighth Psalm TO the chief Musitian A Psalm or Song of David Paraphrase The sixty eighth Psalm beginning in the same manner as Moses's song at the setting forward of the Ark did Num. 10.35 was composed by David afterward as appears by the mention of the Temple i. e. the Ark and Sanctuary at Jerusalem v. 29. in commemoration of the great deliverances afforded to the Israelites and judgments inflicted on their enemies especially in that of their coming up out of Egypt and mystically conteining and predicting the resurrection of Christ and the exaltation of the Christian Church consequent thereto It seems to have been formed by David on the like occasion as Moses's was at the bringing up of the â—rk 2 Sam. 6.12 and was committed to the Praefect of his Musick to be sung with all Musical instruments of joy 2 Sam. 6.15 1. Let God arise let his enemies be scattered let them also that hate him flee before him Paraphrase 1. The Ark is a token of the special presence of Almighty God who when he is pleased to interpose subdues all before him no enemy of his or of his people can stand or prosper And so when Christ mystically typified by the Ark of God comes into the world it is the great God of heaven and earth that exhibites himself in our mortal flesh and being crucified by the Jews he shall by his own almighty power be raised again and ascend to heaven and then subdue or destroy convert by the preaching of the Gospel or utterly
in a special manner And in this invasion they 〈…〉 spared that place set apart on purpose for thy service and the exhibition of thy divine presence but have foully violated and profaned it and laid waste the whole city wherein it is situate 2. The dead bodies of thy servants have they given to be meat to the fouls of the heavens the flesh of thy saints unto the beasts of the earth 3. Their blood have they shed like water round about Jerusalem and there was none to bury them Paraphrase 2 3. At other times in common calamities some special servants of thine have been exempted Noah from the deluge Lot from the overthrow of Sodom see Ezek. 14.14 but now thy chosen people set apart by thine own appointment as thy subjects and servants have all without any discrimination been slain in the field slaughtered in great abundance their bodies neglected and left unburied so that the wild beasts and fowls have fed on them and their blood poured out most barbarously and running down in streams through the streets of Jerusalem 4. We are become a reproach to our neighbours a scorn and derision to them that are round about us Paraphrase 4. They that formerly lookt on us with reverence as a people guarded and secured by thy protection do now deride and scorn us and upbraid us with our calamities and the trust which we still repose in God when we are forsaken by him 5. How long Lord wilt thou be angry for ever shall thy jealousie burn like fire Paraphrase 5. Blessed Lord be thou pleased in thine own time at length favourably to return to us and not to pour out thy fiercest wrath and destroy us utterly 6. Pour out thy wrath upon the heathen that have not known thee and upon the Kingdoms that have not called upon thy name Paraphrase 6. Those that have thus butchered us are aliens from thee neither know thy laws nor acknowledge thee to be their God and consequently never worship nor pray unto thee 'T will not be strange for thy heaviest punishments to light on them as on thy profest enemies O let them not fall on us who profess to be thy servants 7. For they have devoured Jacob and laid waste his dwelling-place Paraphrase 7. Beside their heathen sins of Idolatry and all impiety it cannot but be a great addition to their guilts a kind of sacriledge and violation of thee that they have invaded and wasted this land of thine which thou hast given to the posterity of thy chosen special servants Abraham and Isaac and Jacob with whom thou hast entred into Covenant that thou wilt be their God and they thy people 8. O remember not against us former iniquities let thy tender mercies speedily prevent us for we are brought very low Paraphrase 8. 'T is certain our continued obstinacies and rebellions against thee from the beginning of our being a nation to this time have most justly brought down thy judgments on us and if to our present provocations thou add the multitude of our old abominations that of the golden calf c. we can expect nothing but utter desolation and destruction O be pleased not to lay them to our charge heap not all our Ancestors idolatries and rebellions upon our shoulders lest we that have a full weight of our own be ascertain'd to sink and be drowned under them We are now very sore afflicted and distrest O do thou make all speed to return to us Our miseries have fully qualified us for thy seasonable mercies O be thou gratiously pleased to interpose them for us and rescue us out of our present captivation 9. Help us O God of our salvation for the glory of thy name and deliver us and purge away our sins for thy names sake Paraphrase 9. Thou O God art our only redeemer and deliverer be thou gratiously pleased to relieve and rescue us and thereby to shew forth the glory of thy power and mercy and all thy divine attributes O free us from the effects of thy displeasure due to our sins be thou gratiously reconciled to us And this we beg and hope upon no other inforcement but that of thine own mercy promised to those that make their humble addresses to thee and of thine honour which seems to be concerned in the preserving thine own people 10. Wherefore should the heathen say Where is their God let him be known among the heathen in our sight by the revenge of the blood of thy servants which is shed Paraphrase 10. If thou do not interpose for our relief the idolatrous nations will resolve that our God is not able to defend us and so reproach and blaspheme thee Be thou therefore pleased to shew forth thy power in relieving us and requiring our blood at the hands of those which have most unjustly destroyed us that not only we may be delivered by thee but our oppressors thy enemies may be taught to fear thee by beholding thy power and justice in thy signal vengeance on them 11. Let the sighing of the prisoner come before thee according to the greatness of thy power preserve thou those that are appointed to die Paraphrase 11. Many of us are now in bands ready for the sentence of death whensoever these tyrannical enemies please O thou that art the refuge of all such be thou pleased in answer to our saddest moans seasonably to interpose for our preservation 12. And render unto our neighbours seven-fold into their bosom their reproach wherewith they have reproached thee O Lord. Paraphrase 12. To repay all those injuries and contumelies in thy just measure of retaliation to all those that have opprest and contumeliously handled us and so to own us as our patron and advocate 13. So we thy people and sheep of thy pasture will give thee thanks for ever we will shew forth thy praise to all generations Paraphrase 13. For this timely interposition of thine O Lord our constant acknowledgments and commemorations of thy mercies shall be our perpetual tribute through all ages our posterity to all successions joyning with us in that payment Annotations of Psal LXXIX V. 1. Heaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblique or crooked or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being it self â—heme signifies heaps So Mic. 1.6 I will maâ—â—aria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an heap the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for heaps though here by way of paraphrase they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a desolation and so the Syriack also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desolate The LXXII here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an hoord of ripe fruit because that is wont to be laid in heaps which the Latine reads I suppose to the same sense in pomorum custodiam for the keeping of apples or for a place where apples are kept But the original seems to refer to one sort of heaps that of graves which are made by aggestion or casting up
earth are out of course Paraphrase 5. But impious obstinate men pervert justice and proceed without all remorse in their corrupt courses a gift blindeth the eyes of the Wise or Seer Exod. 23.8 and so those that should rule and administer the several Nations of the earth uprightly and preserve Justice among all men are themselves the most unjust and thereby the Authors of all mischiefs to the world 6. I have said you are gods and all of you are children of the most High 7. But ye shall dye like men and fall like one of the Princes Paraphrase 6 7. By their commissions and power derived to them from the God of heaven they are a sort of terrestrial Angels imployed and innobled by God and as children are of parents his copies and images upon earth But this doth not so priviledge them as to give them immunity from the common fate of all men whether people or Prince that of mortality nor consequently from that severe account and reward of their actions which after death expects all such 8. Arise O God judge the earth for thou shalt inherit all nations Paraphrase 8. It being most certain that such a judgment of God shall one day come wherein the whole world shall be concerned all the men on earth being the subjects of the supreme Deity and so accountable and sadly punishable for all they have ever offended Annotations on Psalm LXXXII V. 1. The mighty That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the title of God is sufficiently known taken from his supreme power which he hath over all the world And then Gods standing i. e. presiding so 1 Sam. 19.20 Samuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stood presiding over them in the congregation of God i. e. in his own judicature so the Jewish Arab saith that it is the repetition of the name again instead of the affix or that which is erected and authorized by him is the same which we read 2 Chr. 19.6 He said unto the Judges Take heed what you do for ye judge not for men but for the Lord who is with you in the judgment R. Obad. Gaon glosseth it that God is an assistant and defender when they judge righteously but a revenger when they pervert judgment The Jewish Arab reads Gods command standeth is placed in the conventions among the judges when they judge i. e. by his commission it is that they do act Ibid. Gods What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may be examined by the use of the word in other places As Ps 86.8 There is none like unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among these Elohim where the Chaldee expresly renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the high angels So 1 Sam. 28.13 I saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim ascending out of the Earth the Targum reads again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an angel of the Lord. So here v. 6. I said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are Elohim the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Angels And when it there follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and children or sons of the most High they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as the high angels in the notion of sons of God Job 1.6 and 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of God came i. e. saith the Chaldee in consent with all interpreters in that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assemblies of angels This therefore being the frequent known use or the word and that taken from the office of angels to be the ministers and legates and officers sent from whence is their title both in Hebrew and Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and commissionated by God whose name therefore they bear it is by the same reason of analogy applyed to all Judges and Magistrates and accordingly Psal 138.1 this same word is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges and by the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings administring justice to the people in the name and by commission from God whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers they are Rom. 13.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed by God v. 1. and their assembly the judicature of God in the beginning of this verse Among these God is here said to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Punick notion of Suffes for a Dictator or Supreme judge V. 3. Do justice From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justus fuit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil to justifie in the notion of acquitting or absolving and is set opposite to condemning Deut. 25.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall justifie or acquit the just and condemn the wicked So Prov. 17.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that acquits the impious and condemns the just And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being spoken of a Judge whose office it is to acquit or condemn must in all reason be rendred in that notion of acquitting from the charge that injurious men lay against him V. 6. I said ye are gods These words being cited by Christ Jo. 10.34 are introduced in this stile Is it not written in your Law From hence the conclusion is necessary that this Book of Psalms was among the Jews lookt on as a part of the Divine Law in a more wide and loose notion of law as the writings of the Prophets and all that were inspired by God and bring divine authority along with them are styled Law To this purpose the words of Midras Tehillim are observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Psalms are thora i. e. the Law And to that perhaps may be referred what we find Psal 78.1 Hear my Law O my people by law meaning the same thing which in the end of the verse is called the words of my mouth i. e. the Psalm which he is there inditing as it follows I will open my mouth into a parable c. The Eighty Third PSALM A Song or Psalm of Asaph Paraphrase The Eighty third Psalm the last of the number of those that were composed by Asaph is a complaint addrest to God against the oppressors and adversaries of his people the Jews and under that type of the opposers of the Church of Christ and a prediction of Gods severe punishments that should fall upon them It seems most probably to have been composed in Jehosaphats time yet may not unfitly be referred to all the oppositions against the Jews to the time of the captivity under the Assyrians see note c. 1. Keep not thou silence O God hold not thy peace and be not still O God 2. For loe thine enemies make a tumult and they that hate thee have lift up their head Paraphrase 1 2. O blessed Lord be thou at length pleased to shew forth thy self to interpose and vindicate thine own honour in repressing the proud tumultuous importunate adversaries of thee and of thy people 3. They have taken crafty counsel against thy people and consulted against thy hidden ones
up the right hand of his adversaries thou hast made all his enemies to rejoyce Paraphrase 42. And now their enemies and assailants are as continually prosperous as David himself was wont to be 43. Thou hast also turned the edge of his sword and hast not made him to stand in the battel Paraphrase 43. Their weapons that were for ever victorious by thy forsaking them have quite lost their keenness they that were never accustomed to defeats in their fights are now subdued and unable to make any farther resistance 44. Thou hast made his glory to cease and cast his throne down to the ground Paraphrase 44. The great fame and renown and power which they had among all men is now utterly lost 45. The days of his youth hast thou shortned thou hast covered him with shame Selah Paraphrase 45. Our Princes slain and their people subdued and captivated and contumeliously handled 46. How long Lord wilt thou hide thy self for ever shall thy wrath burn like fire Paraphrase 46. This is a most sad estate and if we be not speedily rescued out of it we shall all be finally destroyed and the people and d seed of David to whom those illustrious promises were made utterly consumed 47. Remember how short my time is hast thou made all men in vain 48. What man is he that liveth and shall not see death shall he deliver his soul from the hand of the grave Selah Paraphrase 47 48. Our age and space of life here is very transient and flitting and is soon and certainly concluded in the grave that inevitable lot of all mankind And in this state of captivity we have little joy or comfort in that life which is afforded us we are born miserable and pass through a succession of miseries here and are shortly scised with death And this is far distant from the purport of that Covenant made with David the benefits of which we it seems by our sins have as to this age of ours utterly forfeited 49. Lord where are thy former loving kindnesses which thou swarest unto David in thy truth Paraphrase 49. O blessed Lord be thou at length pleased to be propitiated to pardon these our provoking sins to remember and resume thy methods of mercy and by what wayes thine own wisdom shall best choose to perform the purport of thy Covenant so long since ratified to David In this thy fidelity is concerned and this we are sure will be made good in the eyes of all O that it might be thy good pleasure to manifest it at this time by the restoring of Davids posterity our Monarchy Temple and People to the former dignity 50. Remember Lord the reproach of thy servants how I do bear in my bosome the reproach of all the mighty people 51. Wherewith thine enemies have reproached O Lord wherewith they have reproached the foot-steps of thine anointed Paraphrase 50 51. Till thou please thus by some means to rescue us we are likely to be the reproach of all the heathen people about us who will now object the evacuation and frustration of our faith and hopes founded on thy promises to David's seed and say by way of derision that our Messias is very long a coming 52. Blessed be the Lord for evermore Amen and Amen Paraphrase 25. But whatever their contumelles or our sufferings are they shall not discourage or take us off from Blessing and Praising thee and steadily relying on thee whatsoever desertion our soul provoking sins have most justly now brought upon us yet upon our reformation thou wilt certainly return in mercy to us and whatsoever interruptions thy promised Mercies may seem to have in respect of our captive Prince and People the present posterity and Kingdom of David yet 't is most certain the Promises made for sending the Messias whose Kingdom and redemption is not of this world but spiritual and eternal the erecting of his Throne in his servants hearts and the redeeming them from Sin and Satan shall in due time be performed in Christ that most illustrious son of David to whom and none else belonged the promise under the oath of God And in this completion of Gods Covenant with David his servant of which all Gods faithful servants shall have their portions we securely and with full confidence acquiesce and all joyn in an ardent and most devout celebration of God's fidelity his constant performance of all his promises and so conclude So be it Lord and So certainly it shall be Annotations on Psalm LXXXIX V. 2. I have said That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have said belongs to God and not to the Psalmist appears v. 3. where in connexion with this is added I have made a Covenant with my chosen I have sworn unto David my servant When the LXXII therefore and Syriack and Latine c. read it in the second person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast said it is to be lookt on as their paraphrase to express the meaning and not that they read it otherwise than the Hebrew now hath it and this the rather because of the great affinity betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second and the first person But when it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy faithfulness shalt thou establish these again as those of v. 1. are the words of the Psalmist speaking unto God And of such permutation of persons God saying the former part and the Psalmist by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering God in the latter there are many examples One follows here in the next words the third and fourth verses being evidently spoken by God I have made a Covenant Thy seed will I establish But the fifth by way of answer by the Psalmist And the heavens shall praise thy wonders O Lord. The Jewish Arab who seems with some other Interpreters to refer it to the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I have known or made known though being without vowels it may be read in the second person as thou hast declared adds in the beginning of v. 3. who hast said I have made a Covenant c. V. 6. Mighty As of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been shewed note on Psal 82.6 so of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is to be resolved that it signifies Angels even those that are in heaven in the beginning of the verse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is applied to God being communicated also to them there being no more difference between those two phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heaven and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the sons of God than there is betwixt compared in the former and likened in the latter part of the verse where we read can be compared the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ponere disponere there to set himself in aray to enter the lists Job 6.4 and thence 't is to dispute to aray
Christ discernible in this prophecy which after by some unskilfull Scribe was inserted in the Text and so perhaps in more than one found by Justin and by his writings communicated to others who examin'd not the truth by the Hebrew Text or more ancient Copies of the LXXII Meanwhile by this gloss and the reception of it with Justin and Tertullian and Augustin c. it competently appears to have been the opinion of the first Christians those before as well as after Justin that these words the Lord reigneth and so this Psalm belonged to the resurrection of Christ and the regal power wherein that installed him and accordingly it was used in the Eastern service and this Kingdom of his set up here in this world in converting both Jews and heathens and bringing them into the Church This is the ground of the style wherein the verse begins and this his Kingdom is mentioned Say among the heathen that the Lord reigneth as before v. 6. that all the Gods of the heathens are Idols or no Gods but 't is God that made the heavens i. e. that this God that made the heavens should cast out all the heathen Gods out of their Temples and set up his spiritual Kingdom in its stead throughout the heathen world which is the interpretation of his coming to judge the earth v. 12. thus exercising his regal power to which he was inaugurated in destroying idolatry through the world From this and the like predictions it was that as Tacitus Hist l. 5. c. 13. Sueton. in Vespas c. 4. and Josephus de Bell. Judaic l. 5. c. 12. tell us there was an universal belief and rumour scattered through the East before the reign of Vespasian soon after the resurrection of Christ that a King should come thence and reign over the whole world which the heathen ignorantly applied to Vespasian but was thus verified in Christ not in his birth but in this spiritual exercise of his regality partly in converting Jews and Gentiles to the Faith and partly in destroying their worship the Mosaical Rites together with the Temple on one side and the heathen Temples and Oracles on the other side V. 11. The heavens The heavens and earth and sea and fields and trees are here put together after the Scripture-style which useth by the enumeration of parts to signifie the whole to denote the whole inferiour world which interpreting the heavens of the aiery regions is made up of these see note on 2 Pet. 3. e. Then for that phrase the whole world that in the sacred dialect also as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every creature signifies the whole heathen world see note on Mar. 16. b. and Rom. 8. d. and so these two v. 11. and 12 13. are but a poetical expression of the great causes of joy that this Kingdom of Christ exprest by the Lord 's reigning v. 10. and coming to judge the world v. 13. which should be spiritually erected among them should bring to the heathen world The Ninety Seventh PSALM The ninety seventh Psalm agreeable to the ninety sixth is the praising the God of heaven for his works of justice and mercy 'T is thought to be composed by David on occasion of his peaceable re-establishment in his kingdom after the rebellion and destruction of Absalom but it as literally contains a prediction of the Messias his inauguration to his regal Office and the signal exercise thereof in the destruction of his crucifiers and all other enemies of his kingdom See note a. 1. THE Lord reigneth let the earth rejoyce let the multitude of the Isles be glad thereof Paraphrase 1. God hath subdued all the enemies and opposers of that kingdom which he hath been pleased to erect to seat his anointed quietly in his throne an eminent type of the kingdom of the Messias which is to commence at his resurrection and to be set up in the hearts of believers and shall prove matter of all true joy to all the heathen world and the several nations thereof as well as to the Jews 2. Clouds and darkness are round about him righteousness and judgment are the habitation of his throne Paraphrase 2. His judgments are secret and unsearchable and so the infinitely wise ways and depths of his providence but all founded in and managed with most perfect justice and rectitude 3. A fire goeth before him and burneth up his enemies round about 4. His lightning inlightned the world the earth saw and trembled 5. The hills melted like wax at the presence of the Lord at the presence of the Lord of the whole earth Paraphrase 3 4 5. Those that will not receive him when after his miraculous resurrection and ascension the Gospel is preached to them shall be soon overwhelmed with signal judgments from heaven as remarkable and formidable and as fully evidenced to be the effects of God's wrath as if fire from heaven or flames of lightnings or Angels the witnesses of God's presence should visibly appear in their destruction And this first and in the most illustrious manner to be executed on the nation of the Jews the crucifiers the City and Temple of Jerusalem and after upon heathen Rome c. 6. The heavens declare his righteousness and all the people see his glory Paraphrase 6. And all Angels and men shall discern and acknowledge and proclaim the great justice of it and the glorious manifestation of the divine power of Christ in the ruine of his malicious opposets 7. Confounded be all they that serve graven images that boast themselves of idols worship him all ye Gods Paraphrase 7. This vengeance all are to expect among the nations who do not presently forsake the worship of their false Gods see Psal 96. note a. that still adhere to idols when the faith of Christ the eternal God Creatour of the world whom the very Angels adore and obey Heb. 1.6 is preached among them There being no way to rescue Idolaters from this ruine but an hearty speedy acceptation of the Christian faith as appeared in the Roman Empire 8. Sion heard and was glad and the daughters of Judah rejoyced because of thy judgments O Lord. Paraphrase 8. This was good news both to Jerusalem and the villages and towns about the daughters of that mother city And all the true children of Abraham all the believing Jews and Gentiles also shall by this means be delivered from their persecutions and so obliged to glorifie the justice and mercy of God in it 9. For thou Lord art high above all the earth thou art exalted far above all Gods Paraphrase 9. For this Messias whom we have hoped for so long is the supreme God of heaven and earth whose creatures they are which all the idolatrous people of the world have worshipt for Gods and accordingly at the preaching of the Gospel all their oracles and worships shall vanish 10. Ye that love the Lord hate evil he preserveth the soul of his saints he delivereth them
those which the dedication or consecration brings into them and causes to dwell in their graven images And so Proclus de Sacrif Mag. mentions it as their common opinion that the Gods were by their favour and help present in their images And therefore the Tyrians fearing that Apollo would forsake them bound his image with golden chains supposing then the God could not depart from them The like did the Athenians imagine when they clipt the wings of the image of Victory and the Sicilians in Cicero de Divin who complain that they had no Gods in their Island because Verres had taken away all their statues and so we know Laban when he had lost his Teraphim tells Jacob Gen. 31.30 that he had stollen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Gods And so of the Golden calf after the feasts of consecration proclamation is made before it These be thy Gods O Israel But this of the animation and inspiriting of images by their rites of consecration being but a deception and fiction of their Priests the Psalmist here discovers it and assures all men that they are as inanimate and senseless after the consecration as before bare silver and gold with images of mouths and â—ars c. but without any power to use any of them and consequently most unable to hear or help their votaries V. 7. Speak they What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies will be concluded by the context which immediately before had mentioned their having mouths and not speaking Here therefore as there the proper action of the mouth was speech the proper action of the throat or larynx seems to be intended and that is to breath So when Psal 90.9 he saith we consume our days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Targum reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a vapour i. e. breath of the mouth in winter If it be not this then sure 't is an inarticulate sound contradistinct from speaking So Kimchi and Aben Ezra state it and quote Isa 38.14 where the word is applied to the murmuring of the dove V. 9. Trust thou For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the imperative trust thou the LXXII appear to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the praeter tense and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath hoped and so in v. 9 and 10. And so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they of the house of Israel trust And if that were the true reading the sense would well accord in opposition to what went before The idol-worshippers that hope in their gods are most senseless persons lose all their prayers that are poured out to them receive no aid or relief from them but the house of Israel trust in the Lord of heaven make their addresses to him and they receive the benefit of their trusts and prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is their help and their shield he actually defends and assists them when they thus depend on him But the Hebrew reading is to be adhered to and the sense is the same either way The Jewish Arab altering the signification from the imperative paraphraseth and as the house of Israel hath trusted in the Lord because he c. v. 12. so the Lord will be mindfull of us and will bless us c. The Hundred and Sixteenth PSALM The hundred and sixteenth is a gratefull acknowledgment of God's seasonable deliverances and gracious returns to the prayers of his afflicted distressed servant which are to be answered with vows of new obedience and intire affiance in God It is thought to have been composed by David upon his delivery from the rebellion of Absolom after which he immediately had the liberty to return to the sanctuary and publick assembly at Jerusalem v. 14. and 18 and 19. but may possibly and not unfitly belong to the return from the captivity see note a 1. I Love the Lord because he hath heard my voice and my supplications 2. Because he hath inclined his ear unto me therefore will I call upon him as long as I live Paraphrase 1 2. I made my prayer to the Lord the God of heaven that he would in his good time give audience to my cryes which I daily poured out before him that he would at length be graciously pleased to consider my distress When calamities approach or seize upon me I have nothing to apply my self to but my prayers to heaven and those I shall not fail to pour out before God 3. The sorrows of death compassed me and the pains of hell gate hold upon me I found trouble and sorrow 4. Then called I upon the name of the Lord O Lord I beseech thee deliver my soul Paraphrase 3 4. At this time my dangers were very great I was pursued close and incompassed with my enemies who were purposely sent as the messengers of death unto me and having no way of rescue from any humane means I then addrest my self to the over-ruling help and providence of God and to him I humbly and importunately came beseeching this seasonable deliverance from him 5. Gracious is the Lord and righteous yea our God is mercifull Paraphrase 5. And thus I concluded with my self that whatever my pressures were yet God was both mercifull and faithfull and would certainly make good his promised mercy to me 6. The Lord preserveth the simple I was brought low and he helped me Paraphrase 6. That 't was his proper attribute to be the supporter of the weak the reliever of them that are in distress and accordingly so hath he dealt with me in my greatest destitution 7. Return unto thy rest O my soul for the Lord hath dealt bountifully with thee 8. For thou hast delivered my soul from death mine eyes from tears and my feet from falling 9. I will walk before the Lord in the land of the living Paraphrase 7 8 9. And now being thus rescued by him and delivered out of the sad condition that incompassed me I have nothing to doe but to serve God in all sincerity and integrity of conversation chearfully and constantly all my days which God shall afford me in this world at the present devoutly return to the Ark the place where God is pleased to presentiate himself and there in great tranquility to celebrate that mercy which hath afforded me this signal deliverance 10. I believed therefore have I spoken I was greatly afflicted 11. I said in my haste All men are liars Paraphrase 10 11. I had a full trust and repose and affiance in God and therefore I did and spake thus When my afflictions were at the greatest see 2 Cor. 4.13 when I was in my flight I was sufficiently convinced that the arm of flesh was unable to yield me any relief Psal 108.12 men might promise and either prove false as those how did that David had most reason to depend on his own son Achitophel c. or impotent there was I know but one sure hold to which it is tolerably
faithfull servant 142. Thy righteousness is an everlasting righteousness and thy law is the truth Paraphrase 142. The things which thou commandest are of eternal truth and goodness no time shall ever come that the Law which thou hast given to mankind to guide their actions by that of loving of God above all and our neighbours as our selves shall be out-dated or unseasonable 143. Trouble and anguish have taken hold on me but thy commandments are my delight 144. The righteousness of thy testimonies is everlasting give me understanding and I shall live Paraphrase 143 144. And this eternal justice of thy precepts as it is matter of infinite advantage in many other respects so is it more especially in this that it yields the greatest joy and comfort in time of afflictions through the conscience of duty and the chearfull reflexions on afflicted innocency And if God grant a man that grace of regulating his actions according to that divine rule 't is not then in the power of the world to make him miserable KOPH 145. I cried with my whole heart hear me O Lord I will keep thy statutes 146. I cried unto thee save me and I shall keep thy testimonies Paraphrase 145 146. Lord in my distresses have I called and invoked thee addrest my self to thee for thy seasonable rescue and deliverance grant it me now I beseech thee and I will faithfully return thee the sincere obedience of my whole life 147. I prevented the dawning of the morning and cried I hoped in thy word 148. Mine eyes prevent the night-watches that I might meditate in thy word Paraphrase 147 148. The comfort and repose that I take in meditating on thy word and the hope that at length thou wilt hear my prayers is such that I come to this double exercise with the greatest appetite get up early in the morning and all the day long entertain my self most delightfully therein 149. Hear my voice according to thy loving kindness O Lord quicken me according to thy judgment 150. They draw nigh that follow after mischief they are far from thy Law Paraphrase 149 150. O Lord my enemies are maliciously resolved against me they forsake thee and contrary to all justice approach and endeavour to mischief me O be thou pleased to confirm thy wonted goodness toward me and of thy mercy rescue me out of their hands 151. Thou art near O Lord and all thy commandments are true 152. Concerning thy testimonies I have known of old that thou hast founded them for ever Paraphrase 151 152. But they cannot be so near to mischief me as thou O Lord art nigh and ready for my defence and support Thou art made up of mercy and fidelity thy promises and decrees of caring for those that adhere to thee are most firm constant and immutable This I am not now to learn I have always since I knew any thing of thee resolved of the truth of it RESH 153. Consider mine affliction and deliver me for I do not forget thy Law 154. Plead my cause and deliver me quicken me according to thy word Paraphrase 153 154. Lord my pressures and enemies are great but my trust is constantly reposed in thee that thou wilt be the friend and advocate of the afflicted as thou hast promised thou wilt O be thou now pleased to make good this mercy to me and raise me out of this desolate condition 155. Salvation is far from the wicked for they seek not thy statutes 156. Great are thy tender mercies O Lord quicken me according to thy judgments Paraphrase 155 156. In this estate I am sure to have no relief from wicked men but on the contrary all accumulations and increase of misery they delight in that more than in any works of justice or mercy But the less I have to expect from men the more I am confident to receive from God whose mercies are beyond the proportion of their cruelties O be thou now pleased to bestow this thy promised seasonable relief upon me 157. Many are my persecuters and mine enemies yet do I not decline from thy testimonies 158. I beheld the transgressours and was grieved because they keep not thy word Paraphrase 157 158. Though my enemies daily increase in number and malice yet shall they not be able to prevail to weary me out of my constancy affiance and obedience to thee All the passion they shall excite in me is that of excessive trouble and sorrow to see men so desperately and obstinately oppugne and disobey the commands of God 159. Consider how I love thy precepts quicken me O Lord according to thy loving kindness 160. Thy word is true from the beginning and every one of thy righteous judgments endureth for ever Paraphrase 159 160. Lord I appeal to thee whether my obedience to thy commands have not been sincere and such as to which thou hast promised thy mercies O then be pleased to bestow them on me For of this I am sure that thy promises are most constantly performed They are faithfull and of eternal truth and never fail any that are qualified to receive them SCHIN 161. Princes have persecuted me without a cause but my heart standeth in awe of thy word Paraphrase 161. 'T is not the power or malice of the world though exercised never so virulently and causelessly against me which shall any way provoke me to forsake my obedience to thee 162. I rejoyce at thy word as one that findeth great spoil Paraphrase 162. But on the contrary my adherence to thee and the comforts which thy Law and the promises annext to it afford me are matter of as great rejoycing and triumph and exultation to me as the richest and most gainfull victory could be to any worldly man 163. I hate and abhor lying but thy Law do I love Paraphrase 163. The false deceitfull practices of ungodly men whereby they advance their interests are most degenerous and unworthy of any ingenuous man I cannot but detest and have an aversion to them whereas the ways which are prescribed by God of adherence to him in the practice of all works of justice and charity are most amiable and eligible 164. Seven times a day do I praise thee because of thy righteous judgments Paraphrase 164. I can never admire and magnifie sufficiently the divine excellency of God's most righteous Law If I had nothing but that to make matter of my lauds I would think my self obliged every day seven set times to make my solemn addresses to God to praise his blessed name and offer up my prayers to him 165. Great peace have they which love thy Law and nothing shall offend them Paraphrase 165. There is no such prosperity and felicity in this world as that of those who take delight in the commands of God and the practice of all duty They shall be in no danger of any of those snares and temptations which the world is full of and which frequently bring other men to
sin and ruine The pleasure they take in duty will with them infinitely out-weigh all the pitifull transient delights or advantages that can offer themselves as the bait to any unlawfull commission 166. Lord I have hoped for thy salvation and done thy commandments 167. My soul hath kept thy testimonies and loved them exceedingly 168. I have kept thy precepts and thy testimonies for all my ways are before thee Paraphrase 166 167 168. Accordingly thus have I endeavoured to secure my self from all such dangers whatsoever my pressures have been I have reposed my trust in thee relyed on thee for deliverances kept close to thy commandments and so qualified my self to receive them and withall laboured to approve the sincerity of my obedience to thee not onely by doing what thou commandest but even by loving and liking that better than any thing else by applying all my endeavours to walk piously and acceptably in thy sight laying all my actions open and naked before thee for thee to judge whether there be any the least malignity in them And by so doing by keeping my self for ever as in thy all-seeing presence I have performed an uniform faithfull obedience to thee TAV. 169. Let my cry come near before thee O Lord give me understanding according to thy word 170. Let my supplications come before thee deliver me according to thy word Paraphrase 169 170. O Lord I humbly address my prayer unto thee in this time of my distress and beseech thee first to bestow on me that wisedom see Jam. 1.5 which may support me and direct me to order all my actions aright in all the pressures thou shalt permit or appoint to lie upon me and then to interpose thy hand and give me a seasonable deliverance out of them 171. My lips shall utter praise when thou hast taught me thy statutes 172. My tongue shall of thy word for all thy commandments are righteous Paraphrase 171 172. Thus shalt thou oblige me to bless and praise thy name thy mercies and the perfect uprightness of all both thy commands and promises when those that thus adhere to and depend on thee are supported and delivered by thee 173. Let thine hand help me for I have chosen thy precepts 174. I have longed for thy salvation O Lord and thy Law is my delight Paraphrase 173 174. Lord I beseech thee interpose thy hand for my relief And if my obedience to thy Law and not onely so but my taking more pleasure in it valuing it more than all other things in the world together with my constant dependance on thee for my deliverance may give me a capacity of this mercy thou wilt not deny it me who am by thy grace in some measure thus qualified 175. Let my soul live and it shall praise thee and let thy judgments help me Paraphrase 175. Lord grant me this thy mercy of seasonable preservation at this time succour me according to thy promised and wonted mercies so shall my life twice received from thee in my birth and in this my preservation be as in all justice it ought for ever dedicated to thy service 176. I have gone astray like a lost sheep seek thy servant for I do not forget thy commandments Paraphrase 176. I have been driven from place to place in perpetual hazards and distresses flying and desolate as a partridge on the mountains thou hast justly permitted me to be persecuted by my enemies to wander up and down as a silly sheep driven by the wolf and scattered from the fold Lord I repent me of all my former sins and shall unfeignedly set my self to the performance of new obedience all my days Be thou pleased to consider my afflictions and in thy good time to relieve and restore me Annotations on Psal CXIX V. 1. Way 'T is usually observed that the composure of this Psalm doth affect the frequent reflections on the Law of God in the several parts and appellations of it and those are observable to be no less than eleven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi adventures to give the critical several importance of each of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 setting down of duties how they are to be done as 't is said Lev. 6.17 this is the Law of the sin-offering c. R. Gaon saith 't is the speculative part of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rule upon which the precepts are grounded as Be holy because God is holy mercifull as he is mercifull referring probably to Moses's request to see God's way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those precepts whose reason is not known as the purification of the legally unclean not wearing linsey-wolsey and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgments that pass betwixt a man and his neighbour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the precepts that are for a testimony or faederal commemoration as Sabbath Feasts Phylacteries c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those precepts which reason teacheth that are as it were according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deposited in our nature And so on in the rest But these without question are indistinctly and promiscuously used through this Psalm Proportionably the practice of these commandments is exprest in as great variety by walking seeking keeping c. Of the last of these it is not amiss to add a little in this first place once for all The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2◠as also v. 34 69 115 129. is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latin scrutantur searching or seeking out So again Psal 25.10 they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek out as here v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have sought and v. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will seek and v. 100. And this the Hebrew well bears from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodivit curavit watching or taking care of looking diligently after as those that search and seek do And so the Arab notion of the same word which changing צ into ט they make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well accords being to behold contemplate consider observe and so likewise the Chaldee and Syriack use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly to the same sense and so it here best accords with that which follows seeking him with the whole heart And this is better and with more clearness rendred observe for that fitly signifies watching or looking to than keep which ordinarily denotes no more than performing them This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligently seeking of God Heb. 11.6 and contains more than a resolution and purpose to obey God a studying his precepts seeking out means to facilitate the performance of them and an exact care and diligence in the use of them The word is here in the participle and so agrees with the foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect or undefiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII
Paraphrase 1 2 3. It is now a season of singing most solemn praises and making the most humble acknowledgments unto God for all his goodness and mercy and grace afforded us O let all his faithfull servants those especially whose office it is to wait at his altar joyn ardently and uniformly in the performance of so joyous and pleasant a duty 4. For the Lord hath chosen Jacob to himself and Israel for his peculiar treasure Paraphrase 4. And two things especially are to be the ingredients in our lands First that God hath vouchsafed to us the dignity and prerogative beyond all other nations in the world that of being his own special care and charge whom he hath peculiarly chosen and espoused to pour out his liberalities among us 5. For I know that the Lord is great and that our Lord is above all Gods Paraphrase 5. Secondly that the power and greatness of this our God doth infinitely exceed all that is so much as pretended to by all the false Idol-deities which are worshipped by other nations 6. Whatsoever the Lord pleased that did he in heaven and in earth in the seas and in all deep places Paraphrase 6. The latter of these is evident in the works of his creation and preservation all that is or ever was in the several parts of the universe the heavens and earth and ocean being at first produced and ever since continued by this power of his 7. He causeth the vapours to ascend from the ends of the earth he maketh lightnings for the rain he bringeth the wind out of his treasuries Paraphrase 7. All the vapours that ascend from any part of this lower world are drawn up by means which he in his wisedom hath appointed for that work and out of them he frameth in the air meteors of diverse kinds clouds that dissolve in rain and flashes of lightning which often accompany that rain and yet neither dry up that nor are quencht by it a work of his wonderfull managery and then the most boisterous winds which no man can imagin whence they come or whither they go but onely that they are laid up by God in some unknown receptacle and from thence brought forth when or for what uses he pleaseth 8. Who smote the first born of Aegypt both of man and beast 9. Who sent tokens and wonders into the midst of thee O Aegypt upon Pharaoh and upon all his servants Paraphrase 8 9. And this omnipotent power of his was he pleased to interpose for us in bringing our ancestours out of Aegypt after he had shewed forth many prodigies of judgments upon the King and all the people of Aegypt at length causing a sad lamentation through the whole land by killing every first-born both of Pharaoh the King and of all other the greatest and meanest inhabitants and extending the stroke even to the first-born of cattel by which act of severity upon them they were perswaded to dismiss the people out of their land 10. Who smote great Nations and slew mighty Kings 11. Sihon King of the Amorites and Og King of Basan and all the Kingdoms of Canaan 12. And gave their land for an heritage an heritage unto Israel his people Paraphrase 10 11 12. So again did he magnifie his transcendent controlling power in subduing those gyantly Kings and people Sinon and the Amorites Numb 21.24 and Og the King of Basan and his army v. 34 35. and the whole Kingdom of Canaan the Kings and all their cities Numb 21.3 whom by no power of their own but by God's delivering them into their hands v. 2. they utterly destroyed And having thus evidenced his power which was the latter thing mentioned v. 5. he also magnified his mercy to us which was the former thing v. 4. to which the Psalmist goes back after the Scripture style see note on Matt. 7. b. in giving us this whole land of Canaan a fruitfull and pleasant land for us and our posterity to injoy by his divine gift as if it had descended to us from our fathers 13. Thy name O God endureth for ever and thy memorial O Lord throughout all generations 14. For the Lord will judge his people and he will repent himself concerning his servants Paraphrase 13 14. Thus are the power and boâ—ty of our God magnified toward us and we obliged never to forget either of them but commemorate them to all ages For though God for our sins doth sometimes justly permit us to be opprest and disturbed by our enemies yet such is his goodness and mercy to us still that upon our returning and repenting he is pleased to return and repent also to pardon our sins to take our parts and avenge us on our enemies See Deut. 32.36 15. The Idols of the heathen are silver and gold the work of mens hands 16. They have mouths but they speak not eyes have they but they see not 17. They have ears but they hear not neither is there any breath in their mouths 18. They that make them are like unto them and so is every man that trusteth in them Paraphrase 15 16 17 18. On the other side the gods of the heathen world v. 5. are all but lifeless inâ—nimate images see Psal 115 4 5 c. not able to afford the least aid to any of their â—otaries A sad reproach that to all those that first make and then pray to and expect assistance from them and an argument that they are but a sort of stocks and stones and images themselves that can believe in or hope for good from such senseless pictures of men whom they worship for Gods 19. Bless the Lord O house of Israel bless the Lord O house of Aaron 20. Bless the Lord O house of Levi ye that fear the Lord bless the Lord. 21. Blessed be the Lord out of Zion which dwelleth in Jerusalem Praise ye the Lord. Paraphrase 19 20 21. And the sadder the condition is of such worshippers of all the gentile world which is thus infatuated the more are we of Israel obliged to bless and magnifie the Lord of heaven if it be but for that blessing bestowed so graciously and happily upon us of rescuing us out of the blindness and sottishness and utter darkness which possesseth the hearts of the far greater part of the world And on this account as also for all other his mercies it is the special duty of this whole nation thus assumed by him to be his people but especially the Priests and Levites and all his faithfull servants whom he hath yet more obliged separated them from the rest of this people and assumed them yet nearer to himself to bless and praise and magnifie his holy and glorious name to assemble together at the place of his solemn worship the place where he is pleased in a most special manner to reside and presentiate and exhibit himself unto them that address themselves to him there and there to sing continual Hosannahs and Hallelujahs to him
〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt put thy hand upon the nose of mine enemies repress and turn them which way thou pleasest The Jewish Arab reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to the common use of the word signifies in our English usual expression in spite of the nose of mine enemies V. 8. Perfect that which concerneth me The Hebrew here reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall perform for me so Psal 57.2 the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which performeth for me The Chaldee here express it by way of paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Lord shall repay evil to them for me and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord thou shalt repay or retribute in my stead and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will possibly bear being interpretable either to a good or ill sense but here by the context inclined to the ill sense punishing the enemies foregoing as in that other place Psal 57.2 't is by the LXXII rendred in a good sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing good to him But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the close from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to slacken or let go either what we hold in our hand or are in pursuit of makes it probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to have its primary notion of perfecting performing or making good according to that frequent form of prayer that God will perfect the work of mercy begun or taken in hand by him Abu Walid explains it by shall perfect or complete his goodness on or towards me and saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on me or towards me The Hundred and Thirty Ninth PSALM To the chief Musician a Psalm of David The hundred thirty ninth is the acknowledgment of God in that great attribute of his of being the searcher of hearts and consequently an appeal to him as the witness of his sincerity and the avenger of him against his enemies It was composed by David it appears not on what particular occasion and commended to the Prefect of his Musick O Lord thou hast searched me and known me 2. Thou knowest my down-sitting and mine up-rising thou understandest my thoughts afar off 3. Thou compassest my path and my lying down and art acquainted with all my ways 4. For there is not a word in my tongue but lo O Lord thou knowest it altogether 5. Thou hast beset me behind and before and laid thine hand upon me Paraphrase 1 2 3 4 5. Blessed Lord thou hast the perfect inspection and knowledge of me of all my designs and undertakings of the beginnings and ends of my actions of all the traverses of our lives Deut. 6.7 and even of my very thoughts A long time before my deeds discover them to men they are all naked and bare to thine all-seeing eye in heaven Thou hast ways of discovering and discerning the bent and inclination of my heart not onely as men have by words and actions but by immediate inspection into the heart being so close and present to me in every the least motion of that that a man can no more escape or march undiscovered out of a city the most closely besieged when the galleries are prepared and the assailant just ready to enter than a thought can arise in my heart which is not perfectly discerned by thee who art nearer and more intrinsick to me than my very soul See Heb. 4.13 6. Such knowledge is too wonderfull for me it is high I cannot attain unto it 7. Whither shall I go from thy spirit or whither shall I flee from thy presence 8. If I ascend up into heaven thou art there if I make my bed in hell behold thou art there 9. If I take the wings of the morning and dwell in the uttermost parts of the sea 10. Even there shall thy hand lead me and thy right hand shall hold me 11. If I say the darkness shall cover me then the night shall be light about me 12. Yea the darkness hideth not from thee but the night shineth as the day the darkness and the light are both alike to thee Paraphrase 6 7 8 9 10 11 12. This is an admirable power or vertue a most divine excellence of thine such as I am no way able to deal with or resist There is no means imaginable for me or any mortal to escape the reach of thy most penetrating eye to secure our selves from thy all-seeing presence neither could an ascent to heaven nor descent to the state of the dead that which hath its denomination from being invisible nay though we were able to fly as swift as light which of an instant overruns the whole horizon and carries day to the most distant regions the utmost parts of the world those beyond the Ocean whither it is thought there is no passage can stand us in any stead toward the concealing us from thy sight and judgments The darkest night the closest and most artificious recess the subtilest disguises and hypocrisies are all naked and bare and discernible before thee and as much so as any the most open scandalous sins which are committed before the sun or on the house top 13. For thou hast possessed my reins thou hast covered me in my mothers womb Paraphrase 13. My very affections and inclinations the original bents and pronenesses of my nature are within thy reach my fabrick and formation in the very womb of my mother being a work of thine 14. I will praise thee for I am fearfully and wonderfully made marvellous are thy works and that my soul knoweth right well Paraphrase 14. And that work I must confess a strange and prodigious work so that if I look no farther than mine own original and formation I cannot but acknowledge thee a God of stupendious operations 15. My substance was not hid from thee when I was made in secret and curiously wrought in the lowest parts of the earth 16. Thine eyes did see my substance yet being imperfect and in thy book all my members were written which in continuance were fashioned when as yet there were none of them Paraphrase 15 16. But even then when in the womb of my mother that place which no mortal eye can look into my body was most secretly wrought and all the art used that is imaginable to adorn it with the most various imbroidery from the first being of that mass through all the changes that daily and hourly and minutely were made till at length it came to a perfect formation with all the parts which it brings into the world with it thy all-seeing eye long before even from all eternity exactly discerned every the least change or variety which happened all that while and thy book of register still retains them not one the least circumstance being omitted 17. How precious also are thy thoughts unto me O God! how great
coals fall upon them let them be cast into the fire into deep pits that they rise not up again Paraphrase 10. Thy severest judgements from heaven such as fell on Sodom shall undoubtedly be their portion perdition and irreversible destruction 11. Let not an evil-speaker be established on the earth evil shall hunt the violent man to overthrow him Paraphrase 11. Such accursed arts as those of detraction and rapine falseness and oppression shall never have a durable prosperity but continually pursue the author as the hound a prey and at length bring certain destruction on him 12. I know that the Lord will maintain the cause of the afflicted and the right of the poor 13. Surely the righteous shall give thanks unto thy name the upright shall dwell in thy presence Paraphrase 12 13. For unquestionably God will undertake the patronage of innocent injured persons vindicate them from their oppressors defend them so signally that they shall be able to discern 't is his work and so give him the honour and glory of it support and sustain such when their oppressors are brought to nothing Annotations on Psal CXL V. 2. Are they gathered together for war The Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to collect or draw together or congregate so Hab. 1.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gathers them into his net and being here in the active sense and joyned with wars it must be to prepare put in order instruere praelia muster and set their affairs in order for battel The LXXII duly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they set their battels in order the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they excite or instigate and so the Syriack also V. 8. Further not What was formerly noted of the conjugation Hiphil that it sometimes imports not causing but any degree of occasioning or but permitting is here observable of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exivit to goe forth From whence in Hiphil as it signifies to bring forth to advance so also to permit to go forth or advance and so the prayer here is not so much that God will not give them a good success as that he will interpose to their hinderance blast and frustrate their designs in stead of permitting them to prosper To that the Chaldee applies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows not in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for atâ—olli exalting but for tolli being taken away or destroyed for so they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be taken away or destroyed for ever rendring Selah as they constantly doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever or perhaps in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to corrupt or putrifie so as to breed worms Exod. 16.20 they will be corrupted for ever The LXXII have somewhat deformed this verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desires they reade as with other points 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from my desire for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his wicked thought or device 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they thought or reasoned against me then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffer them not to advance or prosper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsake me not from some other supposed notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet they seem best to have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will be exalted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest they be exalted So v. 9. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of those that incompass me they reade as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of their circuit V. 11. Evil-speaker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of a tongue is proverbially a detractor or Sycophant So Eccl. 10.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of a tongue is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that eats accusations the phrase by which they express a sycophant and so the similitude of the serpent biting doth inforce there In this place they express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a delator with â—hree-fold or three forked tongue which is another style of theirs for a sycophant because such a man wounds three at once the receiver the sufferer and himself Of him it is here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall not be established in the future as all the former verbs v. 9 and 10. may be read and not in the imperative and so by way of pronouncing or prediction onely and not by way of wish The Hundred and Forty First PSALM A Psalm of David The hundred and forty first is an ardent prayer of David's for deliverance from his enemies but first and especially for patience under them that he be not by their oppositions or the incitements of others moved out of his course of meekness of piety and the other parts of duty incumbent on him It seems to have been composed as the next is by the title affirmed to be on occasion of Saul's persecuting him to the cave of Engedi 1 Sam. 24. 1. LORD I cry unto thee make haste unto me give ear unto my voice when I cry unto thee 2. Let my prayer be set forth before thee as incense and the lifting up of my hands as an evening sacrifice Paraphrase 1 2. O Lord I am in distress and have no other refuge but thee to whom I may resort To thee therefore I most humbly and ardently address my prayers in the same manner as thy priests are by thee appointed to address their daily oblations to attone thee beseeching thee graciously to accept and answer them and in thy time to rescue me out of mine enemies hands 3. Set a watch O Lord before my mouth and keep the door of my lips 4. Incline not my heart to any evil thing to practise wicked works with men that work iniquity and let me not eat of their dainties Paraphrase 3 4. Meanwhile O Lord grant me thy guidance both for my words and actions for my words that whatever their dealings toward me are I may not be provoked to any speech of rashness or impatience or disloyalty toward Saul and for my actions that I may not be tempted to any unlawfull practice that I may not for any appearance of advantage to my self thereby give ear to any evil counsel My resolutions are firm to the contrary and how inviting soever the temptations are I hope I shall never taste of the sweets of them 5. Let the righteous smite me it shall be a kindness and let him reprove me it shall be an excellent oile which shall not break my head for yet my prayer also shall be in their calamities 6. When their judges are overthrown in stony places they shall hear my words for they are sweet Paraphrase 5 6. I have been most carefull to preserve my loyalty to Saul and am not guilty of the least disloyal
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred to or in a straight ground so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into a straight ground and the Jewish Arab in a right or straight region and so the Latin in terram rectam by which we are to judge of the reading of the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the right that it should be undoubtedly as Asulanus's copy hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a straight ground By this style is metaphorically signified a regular course of life in obedience to all the commands of God the onely rule of the good man's walking The Syriack have duly explain'd it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into thy way of life that course of living which thou requirest or which may be acceptable to thee The Hundred and Forty Fourth PSALM A Psalm of David The hundred forty fourth is a fiducial and humble prayer to God for deliverance from his heathen enemies and prosperity upon his people and this founded in his former experiences of God's interposition for him for which he humbly praiseth and blesseth his holy name It was composed by David in reflexion as 't is thought by some on Goliah and the Philistims but most certainly of a latter date when he was settled in the Kingdom see v. 2 and 10. By the Jews Kimchi and Saadiah Gaon it is referred to the Messias 1. BLessed be the Lord my strength which teacheth my hands to war and my fingers to fight 2. My goodness and my fortress my high tower and my deliverer my shield and he in whom I trust who subdueth my people under me Paraphrase 1 2. For all the preservations and victories which have been injoyed by me I am infinitely obliged to bless and praise and magnifie the one supreme God of heaven and earth from whom it is that I have received all the strength and skill in military affairs which I have ever shewed an act of whose special mercy and favour preservation and protection I must acknowledge it that I have ever been successfull or safe in any enterprise In him therefore with all reason I wholly repose my full trust and confidence 3. Lord what is man that thou takest knowledge of him or the son of man that thou makest account of him 4. Man is like to vanity his days are as a shadow that passeth away Paraphrase 3 4. For my self I am but a mean infirm frail mortal man subject to all the misadventures which are consequent to the feeble inconstant transitory condition of men and it is an infinite mercy of dignation in God to take so much consideration of me as to make use of me as his instrument in subduing the enemies of his people And herein was David a type of Christ who having humbled himself to assume our humane mortal flesh became by his divine power in that flesh victorious over the powers of hell Heb. 2. b. 5. Bow thy heavens O Lord and come down touch the mountains and they shall smoak 6. Cast forth lightning and scatter them shoot out thine arrows and destroy them 7. Send thine hand from above rid me and deliver me out of great waters from the hand of strange children 8. Whose mouth speaketh vanity and their right hand is a right hand of falshood Paraphrase 5 6 7 8. It must therefore be thine own work O Lord the interposition of thine own almighty hand to which we must owe all our deliverances and preservations If thus thou wilt vouchsafe to own thy servants and by thy messengers and ministers the Angels of thy presence exhibit and presentiate thy self among us then shall all our enemies be disperst and destroyed not by the strength or dint of our weapons but as by thy thunderbolts and darts of lightning by the artillery of heaven by thy divine assistance and protection over us see note on Psal 18. d. And thus be thou graciously pleased to magnifie thy power and mercy to us at this time to deliver us from these puissant heathen armies which have nothing but their own strength and number to depend on or boast of which worship and rely on false idol gods which are not able to help and so are sure to disappoint them and so their hands fail no less in their undertaking than their mouths do when thou the onely Lord of heaven and earth of those angelical hosts comest out and appearest against them 9. I will sing a new song unto thee O God upon a Psaltery and an instrument of ten strings will I sing praises unto thee Paraphrase 9. All the returns that I can make for this mercy is my praising and magnifying thy name for it And that I shall be carefull to perform with the choicest ditties and sweetest instruments and all little enough to resound thy praises who hast wrought so wonderfully for us saying 10. It is he that giveth salvation unto Kings who delivereth David his servant from the hurtfull sword Paraphrase 10. All honour and praise be ascribed to the supreme God of heaven from whom it is that the greatest Kings of the earth receive their strength and authority and to whom they owe all their deliverances and preservations And the same strength and power of his hath he graciously pleased to afford me at this time that have no other title to it but that I am his servant and of my self so much weaker than my adversaries that I am sure to be destroyed by them if God do not defend and preserve me 11. Rid me and deliver me from the hand of strange children whose mouth speaketh vanity and their right hand is a right hand of falshood Paraphrase 11. O be thou now pleased to continue this thy mercy to me the enemies being still the same idolatrous heathen wicked men that do not acknowledge or confess the true but profess and depend on false Idol gods and seasonably at this time to rescue and preserve me out of their hands 12. That our sons may be as plants grown up in their youth that our daughters may be as corner-stones polished after the similitude of a palace 13. That our garners may be full affording all manner of store that our sheep may bring forth thousands and ten thousands in our streets 14. That our oxen may be strong to labour that there be no breaking in nor going out that there be no complaining in our streets Paraphrase 12 13 14. Be thou pleased at length to restore peace and prosperity to the land that our families may flourish in goodly and beautifull children that our provisions at home and our flocks and herds abroad may be very thriving and prosperous and that those goods which thy blessing bestows upon us may not be in danger of hostile invasions that we may possess and injoy our selves in a chearfull continued peace without any disturbances or disquiets 15. Happy is the people that is in such a case yea happy is the
to instruct you in its causes And first of the first wherein this Infidelity and to speak more plainly Perjury of formal Believers consists Though they say c. Since that rather phancy than Divinity of the Romanists Schoolmen and Casuists generally defining Faith to be a bare assent to the truth of Gods word seated only in the understanding was by the Protestant Divines banished out of the Schools as a faith for a Chamaeleon to be nourished with which can feed on air as a direct piece of Sorcery and Conjuring which will help you to remove Mountains only by thinking you are able briefly as a Chimaera or phantastical nothing fit to be sent to Limbo for a Present since I say this Magical Divinity which still possesses the Romanist and also a sort of men who would be thought most distant from them hath been exorcised and silenced and cast out of our Schools would I could say out of our hearts by the Reformation the nature of Faith hath been most admirably explained yet the seat or subject of it never clearly set down some confining it to the understanding others to the Will till at last it pitched upon the whole Soul the intellective nature For the Soul of man should it be partitioned into faculties as the grounds of our ordinary Philosophy would perswade us it would not be stately enough for so Royal a guest either room would be too pent and narrow to entertain at once so many graces as attend it Faith therefore that it may be received in state that it may have more freedom to exercise its Soveraignty hath required all partitions to be taken down that sitting in the whole Soul it may command and order the whole man is not in the brain sometimes as its gallery to recreate and contemplate at another in the heart as its parlour to feed or a closet to dispatch business but if it be truly that Royal Personage which we take it for it is repletive in the whole house at once as in one room and that a stately Palace which would be much disgraced and lose of its splendor by being cut into offices and accordingly this Royal Grace is an intire absolute Prince of a whole Nation not as a Tetrarch of Galilee a sharer of a Saxon Heptarchy and described to us as one single act though of great command and defined to be an assent and adherence to the goodness of the object which object is the whole Word of God and specially the promises of the Gospel So then to believe is not to acknowledge the truth of the Scripture and Articles of the Creed as vulgarly we use knowledge but to be affected with the goodness and Excellency of them as the most precious objects which the whole world could present to our choice to embrace them as the only desirable thing upon the earth and to be resolutely and uniformly inclined to express this affection of ours in our practice whensoever there shall be any competition betwixt them and our dearest delights For the object of our Faith is not meerly speculative somewhat to be understood only and assented to as true but chiefly moral a truth to be prosecuted with my desires through my whole Conversation to be valued above my-life and set up in my heart as the only Shrines I worship So that he that is never so resolutely sworn to the Scriptures believes all the Commands Prohibitions and Promises never so firmly if he doth not adhere to them in his practice and by particular application of them as a rule to guide him in all his actions express that he sets a true value on them if he do not this he is yet an Infidel all his Religion is but like the Beads-mans who whines over his Creed and Commandments over a threshold so many times a Week only as his task to deserve his Quarterage or to keep correspondence with his Patron Unless I see his belief exprest by uniform obedience I shall never imagin that he minded what he said The sincerity of his faith is always proportionable to the integrity of his life and so far is he to be accounted a Christian as he performs the obligation of it the promise of his Baptism Will any man say that Eve believed God's inhibition when she eat the forbidden fruit If she did she was of a strange intrepid resolution to run into the jaws of Hell and never boggle 'T is plain by the story that she heard God but believed the Serpent as may appear by her obedience the only evidence and measure of her Faith Yet can it not be thought that she that was so lately a Work of God's Omnipotence should now so soon distrust it and believe that he could not make good his threatnings The truth is this she saw clearly enough in her brain but had not sunk it down into her heart or perhaps she assented to it in the general but not as appliable to her present case This assent was like a Bird fluttering in the Chamber not yet confined to a Cage ready to escape at the first opening of the door or window as soon as she opens either ears or eyes to hearken to the Serpent or behold the Apple her former assent to God is vanish'd and all her faith bestowed upon the Devil It will not be Pelagianism to proceed and observe how the condition of every sin since this time hath been an imitation of that The same method in sin hath ever since been taken first to revolt from God and then to disobey first to become Infidels and then Sinners Every murmuring of the Israelites was a defection from the Faith of Israel and turning back to Egypt in their hearts Infidelity as it is the fountain from whence all Rebellion springs Faith being an adherence and every departure from the living God arising from an evil heart of unbelief Heb. iii. 12 so it is also the channel where it runs not any beginning or progress in sin without a concomitant degree of either weakness or want of faith So that Heathens or Hereticks are not the main enemies of Christ as the question de oppositis fidei is stated by the Romanists but the Hypocrite and Libertine he is the Heathen in grain an Heretick of Lucifer's own sect one that the Devil is better pleased with than all the Catalogue in Epiphanius or the Romish Calendar For this is it that Satan drives at an engine by which he hath framed us most like himself not when we doubt of the Doctrine of Christ for himself believes it fully no man can be more firmly resolved of it but when we heed it not in our lives when we cleave not to it in our hearts when instead of living by Faith Heb. x. 38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we draw back and cowardly subduce our selves and forsake our Colours refusing to be martialled in his ranks or fight under his Banner Arian the Stoick Philosopher hath an excellent discourse concerning
thy aid against our enemies 20. Have respect unto the Covenant for the dark places of the earth are full of the habitations of cruelty Paraphrase 20. Thou hast promised thy aids and protections to all that uprightly serve and adhere unto thee and hast still an holy covenant Dan. 11.30 by force of which we still how low soever we are brought are confident to receive deliverance from thee And now there is special need of it the multitude being so great of unjust and cruel oppressors which secretly lay and manage their designs of darkness against us O be thou now pleased seasonably to make good thy promises to us 21. O let not the oppressed return ashamed let the poor and needy praise thy name Paraphrase 21. O let not our trust and reliance on thee be disappointed suffer not our oppressors still to triumph over us but return our captivity rescue us out of our present low dejected estate that we may have the comfort of receiving deliverances from the and thou the just honour of our acknowledments 22. Arise O God plead thine own cause remember how the foolish man reproacheth thee daily 23. Forget not the voice of thine enemies the tumult of those that rise up against thee encreaseth continually Paraphrase 22 23. Lord it is not against us only that their reproaches are meant but they advance higher even against thy sacred Majesty whom they scoffe at and blaspheme daily This is a most horrible crying sin that cannot chuse but provoke thine indignation and yet of this are these Atheists continually guilty their successes against us and prosperous impieties puffe them up into this high degree of profaneness to scoffe at the God we worship as one that is not able to protect his clients O let this excite and engage thee to interpose thy hand to shew forth thy power to undertake our defense and patronage to repress and so confute their folly that at length they may acknowledge their sins and adore thy Majesty Annotations on Psalm LXXIV V. 2. The rod. From the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rod or scepter is that other notion of it for a Kingdom or Empire and beâ—ng here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thine inheritance it signifies a nation which through all successions God had a peculiar right and title to V. 3. Lift up thy feet c. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lifting up thy feet here signifies will be best learnt from Gen. 29.1 There of Jacob 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he lift up his feet and went into the East Countrey For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word which here we have and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feet is evident from the scripture-use of it Psal 17.5 and in many other places And then as lifting up the feet is there in Genesis no more different from the going that follows than opening the mouth from speaking so Gods coming or presence being in scripture-dialect frequently used for his inflictions of punishment this will consequently be the meaning of the phrase here when to it is immediately joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to desolations Abu Walid renders it Tread hard upon thine enemies The Jewish Arab Shew forth thy punishment adding in a note that the lifting up the feet implies punishment the bringing under by force being usually exprest by treading under the feet There is another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a mall or hammer Isa 41.7 and Kimchi would have that the meaning here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lift up thy mall in opposition to the axes and hammers v. 6. and thus also Abu Walid lift up thy dashing Instruments And the LXXII that read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lift up thy hands come neerer that but the Chaldee puts it out of question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lift up thy goings or footsteps i. e. come For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to vastations or destructions from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with ש the LXXII as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with ש to lift up read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon their prides or elations see note on Ps 73.h. yet differ not much in the sense Gods lifting up his feet or coming as to act revenge upon their prides being in effect the destroying of them Thus Abu Walid also because of the utter destructions which the enemy hath made and because of all the evil that he hath done in or on the sanctuary And Aben Ezra because of the perpetual vastations i. e. because of thine inheritance which is wast But the Chaldee again is most express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay wast the nations viz. those that had dealt so cruelly with Jerusalem the Chaldaeans in revenge of whose desolations and vastations God should now come to his desolations on them To desolations here is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perpetuity to signifie final utter desolations confronted to the perpetuity of Gods absence v. 1. And then as the reason to excite God to this follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. all evil hath the enemy done in or on thy Sanctuary God hath deserted his Sanctuary by the going up of the Schecina from between the Cherubims Ezek. 10.4 and in consequence to that the heathen people had invaded that holy place and laid it wast he is now besought to return and come to them again in mercy and reconciliation to them and in vengeance to those that in wasting them had opposed him and this is the full importance of this verse V. 4. Signs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a sign and from thence a standard or ensign in Militia and the setting up this in any place which hath been taken by armes is a sign of that victory and so an ensign or standard thus set up is in effect a trophee And this gives the different rendrings to the same word in this place In the first place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their ensignes but then being set up they become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trophees There is another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 9. for such signs as diviners give to foretell things to come and of these Jarchi understands it that having finisht their conquest according to the auspicia or signs of soothsayers Ezek. 21.21 The King of Babylon stood at the parting of the way to use divination he made his arrows bright he consulted with Teraphim he lookt in the liver they resolve their divinations were true their signs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 real signs And this is no improbable interpretation of the words V. 5. Famous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Niphal from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knew signifies to be known or in the notion of Hithpael reciprocally to make himself known to set himself out to shew himself and being in the singular number Abu Walid seems