The works of the reverend and learned Henry Hammond, D.D. The fourth volume containing A paraphrase & annotations upon the Psalms : as also upon the (ten first chapters of the) Proverbs : together with XXXI sermons : also an Appendix to Vol. II.

THE FIFTH BOOK OF PSALMS. (Book 5)

The Hundred and Seventh PSALM.

The hundred and seventh the first of the last Book of Psalms, is an invitation to all sorts of men to take notice of, and acknowledge God's special mercies in rescuing them from the se∣veral dangers that every part of their lives is subject to, peculiarly from hunger, prison, disease, and danger by Sea. It seems probably to have been written presently after the Captivity, when the Nation had been exercised by siege and famine, by deportation, and imprisonment, and the land had been made desolate, for want of cultivation, yet withall so contrived as to have respect to the deliverance out of Aegypt. 'Twas a Psalm of Answering or parts to be sung alternately, having a double burthen, or intercalary verse oft recurring.

1. O Give thanks unto the Lord, for he is good, for his mercy endureth for ever.

Paraphrase. 1. The great and daily bounty of God is such, his mercies and preservations so constant and perpetual, in all the turns and varieties of our lives, that we are most strictly obli∣ged 〈◊〉〈◊〉 ••ke notice of them, and pay the tribute of most gratefull hearts, and the obedience of our whole lives in acknow∣ledgment thereof.

2. Let the redeemed of the Lord say so, whom he hath redeemed from the hand of the enemy.

3. And gathered them out of the lands, from the East, and from the West, from the North, and from the [ a] South.

Paraphrase. 2, 3. This is in a most eminent manner incumbent on those that have been ta∣ken, and carried captive by oppressing invaders, and by the good providence of God reduced and recollected from their dispersions, and brought home safe to their own countrey again.

4. They wandered in the wilderness, in a ‖ 1.1 solitary [ b] way, They found no city to dwell in,

5. Hungry and thirsty, their soul fainted in them,

6. Then they cryed unto the Lord † 1.2 in their trouble, and he delivered them out of their distresses.

7. And he led them forth by the right way, that they might goe to a city of habitation.

Paraphrase. 4, 5, 6, 7. So is it on all them which when they have been permitted by God for some time to a state of seem∣ing destitution, deprived of all the necessaries of life, har∣bour, and all kind of food, &c. have yet upon their devout addresses to heaven in prayer, found present relief, and deliverance from their pressures, God by his gracious providence directing them to some auspicious successfull means of supplying their wants, and either returning them to their old, or bringing them to some new more fruit∣full possession.

8. * 1.3 O that men would praise the Lord for his goodness, and for his won∣derfull works to the children of men.

9. For he satisfieth the longing soul, and filleth the hungry soul with good∣ness.

Paraphrase. 8, 9. This certainly is an act as of a special and unde∣served bounty, so of an over∣ruling omnipotent provi∣dence, to provide so liberally for those that are so thirsty, and hungry, v. 5. i. e. altogether destitute, and that both these should be thus exercised and employed for the onely bene∣fit of us unworthy sinfull sons of Adam, is matter of infinite comfort to us, and acknowledgment and thanksgiving to God.

10. Such as sit in darkness and in the shadow of death, being bound in afflic∣tion and iron,

11. Because they rebelled against the words of God, and contemned the counsel of the most high,

12. Therefore he brought down their heart with labour, they fell down, and there was none to help;

13. Then they cried unto the Lord † 1.4 in their trouble, and he saved them out of their distress.

14. He brought them out of darkness and the shadow of death, and brake their bands in sunder.

Paraphrase. 10, 11, 12, 13, 14. In like manner is he pleased to deal for those that are in prison, and expectation of present death, when in this valley of Achor they fly to him for rescue: 'Tis most just and so most ordinary with God to deliver men up to be chasti∣sed for their sins, when they are so proud and stout, as to resist, or neglect the com∣mands of God, 'tis but sea∣sonable discipline, to exercise them with afflictions, to bring distresses upon them, persecution, imprisonment, &c. thereby to teach them that necessary lesson of humility. And if then they shall speedily return to him that strikes, and with obedi∣ent penitent hearts, and fervent devotions indeavour to attone him, he will certainly be propitiated by them, and deliver them out of their distresses, be they never so sharp, and in the eye of man irremediable.

15. * 1.5 O that men would praise the Lord for his goodness, and for his won∣derfull works to the children of men,

16. For he hath broken the gates of brass, and cut the bars of iron in sunder.

Paraphrase. 15, 16. This certainly is another act of his special and undeserved bounty, and with∣all an instance of his omnipo∣tence, thus to rid them of those gyves that none else can loose, to preserve those that in humane judgment are most desperately lost, and abundantly deserves to be acknowledged and commemorated by us.

17. Fools, ‖ 1.6 [ c] because of their transgression, and because of their iniquity, are afflicted.

18. Their soul abhorreth all manner of meat, and they draw near unto the gates of death.

19. Then they cry unto the Lord † 1.7 in their trouble, he saveth them out of their distresses.

20. He sent his word and healed them, and delivered them out of their de∣structions.

Paraphrase. 17, 18, 19, 20. So again when the follies and stupidi∣ties of men betray them to wilfull sins, and God punish∣eth those with sickness and weakness, brings them so low that nature is almost wholly exhausted in them, and pre∣sent death is expected, if from their languishing bed they shall apply themselves to the great and sovereign Physician, forsake the sins that brought this infliction upon them, and thus timely make their solid peace with heaven, and then pray, themselves and others (see Jam. 5.14, 15, 16. Ecclus 38.9.) imploring his gracious hand for their recovery, there is nothing more frequently experimented, than that, when all other means fail, the imme∣diate blessing of God interposeth for them, and restores them to life and health again.

21. * 1.8 O that men would praise the Lord for his goodness, and for his won∣derfull works to the children of men.

22. And let them sacrifice the sacrifice of thanksgiving, and declare his works with rejoycing.

Paraphrase. 21, 22. And this certainly is a third instance of God's infinite power and goodness, this of unhoped, unexpected cures of the feeblest patients, which exacts the most solemn gratefull acknowledgments from those that have received them from his hand.

23. They that go down to the sea in ships, and doe business in great waters,

24. These see the works of the Lord, and his wonders in the deep.

25. For he commandeth and raiseth the stormy wind, which lifteth up the waves thereof:

26. They mount up to the heaven, they goe down again to the depths, their soul is melted because of trouble:

27. [ d] They ‖ 1.9 reel to and fro, they stagger like a drunken man, and are at their wits end.

28. Then they cry unto the Lord † 1.10 in their trouble, and he bringeth them out of their distress.

29. He [ e] * 1.11 maketh the storms a calm, so that the waves thereof are still.

30. Then are they glad, because they be quiet, so he bringeth them unto their desired haven.

Paraphrase. 23, 24, 25, 26, 27, 28, 29, 30. So again the great navi∣gators, traffickers and mer∣chants of the world, when in their voyages by sea, they meet with terrible amazing tempests, wayes that toss their ships with that violence, as if they would mount them into the air, and at another turn, douse them deep into the vast Ocean, as if they would presently overwhelm them, and the passengers are hereby stricken into sad trembling fits of consternation and a∣mazement, and expectation of present drowning; in this point of their greatest danger they oft experiment the sovereign mercy and power of God, and receive such seasonable returns to their devout prayers, that they find the storm presently turned into the perfectest calm, and by the friendliest gales are safely wafted to that port which they designed to sail to.

31. ‖ 1.12 O that men would praise the Lord for his goodness, and for his won∣derfull works toward the children of men.

Paraphrase. 31. And this certainly is a fourth most eminent instance of God's infinite power and goodness, which exacts our most fervent offerings of praise and thanksgiving.

32. Let them exalt him also in the congregation of the [ f] people, and praise him in the assembly of the Elders.

Paraphrase. 32. And not onely such as are sent up to God from our single breasts or closets, but it deserves the most solemn publick commemorations in the Temple, in the united la••ds of the whole congregation, Elders and people answering one the other.

33. He turneth rivers into a wilderness, and the water-springs into dry ground:

Paraphrase. 33. The same act of his power and providence it is to convert the greatest abun∣dance of waters into perfect drought▪

34. A fruitfull land into † 1.13 barrenness, for the wickedness of them that dwell therein.

Paraphrase. 34. Thereby to punish those with utter sterility and fruitlesness (after the manner of his judgments on Sodom) whose plenty had been infamously abused, and mispent on their lusts.

35. He turneth the wilderness into a standing water, and dry ground into water-springs:

36. And there he maketh the hungry to dwell, that they may prepare a city for habitation,

37. And sow the fields and plant vineyards which may yield fruits of in∣crease.

38. He blesseth them also so that they are multiplied greatly, and * 1.14 suffer∣eth not their cattel to decrease.

Paraphrase. 35, 36, 37, 38. And the same act again it is of his bounty and power together to improve the barrennest de∣sart into the fruitfullest pa∣stures, most commodious for habitation and plantations, and thither to bring those who had formerly lived in the greatest penury, and by his auspicious providence onely, without any other observable means, to advance them to the greatest height of wealth, and prosperity of all kinds, making them a numerous and powerfull nation, remarkable for the blessings of God upon them.

39. Again they are minished, and brought low through ‖ 1.15 oppression, afflic∣tion and sorrow.

40. He poureth contempt upon Princes, and causeth them to wander in the † 1.16 wilderness, where there is no way.

41. Yet setteth he the poor on high from affliction, and maketh him fami∣lies like a flock.

Paraphrase. 39, 40, 41. And when they are thus signally favoured by him, 'tis yet in the power of their sins▪ to dissipate all this their prosperity: Upon their forsaking God, and falling to any course of evil (see the Chaldee, and v. 11.17.) 'tis most just, and so to be expected from God, that he should give them up into the hands of wicked men (which are always ready for such offices) to oppress and afflict them sadly, to subdue their Governours, eject them out of their dominions, bring them to the state of greatest destitutions, without any visible means or way of evading; and just when they are brought to the lowest, ‖ 1.17 upon their humiliation, contrition, and sincere reformation, to rescue them out of this deplored condition, and immediately advance them to the greatest height of plenty, order, and peace.

42. The righteous shall see it, and rejoyce, and all iniquity shall stop her mouth.

43. * 1.18 Whoso is wise [ g] and will observe these things, even they shall under∣stand the ‖ 1.19 loving kindness of the Lord.

Paraphrase. 42, 43. By these so wise, so just, and so gracious dis∣pensations of God, 'tis but reasonable that all sorts of men should be effectually wrought on. All pious and good men have here matter of infinite joy, that they are under the protection of so gracious a father, who if they adhere to him, will never be wanting to them. All wicked men will here discern the cause of all the ca∣lamities that overtake them in this world, as prognosticks of their far greater sufferings to come in another world, if God's scourge here be not permitted to rouse, and awake, and work reformations upon them, and in all their sufferings will have nothing to object, or quarrel at, the sole original of all being from themselves. And so as the wicked will have incompara∣ble advantages from this meditation, if they be but wise to their own greatest interests and concernments; so all the true servants of God will here learn how gracious a master, how liberal a rewarder it is, to whom they perform their services.

Annotations on Psal. CVII.

[ a] * 1.20V. 3. The south] The Hebrew here readeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the sea, for which the Chaldee reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the south sea. The word is most frequently taken for the great or mediterra∣nean sea, which is west to Judaea, and generally when 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the sea is put for any of the Cardinal points, it then signifies the West; and accordingly Gen. 12.8. Bethel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is Bethel on the west, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the west, saith the Targum, and Exod. 10.19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a wind of the sea, we duly render it a west wind. But 'tis elsewhere taken for the Red sea, Psal. 114.3. and 72.8. which is on the south of Ju∣daea, and so in respect to that, the sea here signifies the south sea, as both the enumeration of the other three, East, West, and North, demonstrates, and the consideration of the matter in hand, the quar∣ters whither they were dispersed, or carried cap∣tive, East, West, and North, and Aegypt, whi∣ther they shall goe in ships, Deut. 28.68. by the way that they came, i. e. by the Red sea.

[ b] * 1.21V. 4. Solitary way] The Hebrew here may best be rendred, they wandred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the de∣solate wilderness, or, as the Syriack, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the desert Assimon, (for the word is used appella∣tively) the Jewish Arab accordingly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the way of Alsamawa, (transposing the words) as likewise Psal. 68.8. and 78.40. and 107.14. And so Saadias in his version of the Law, Num. 21.21. and 23.28. and Deut. 32.10. useth the same word, as also Abu Walid in the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Jewish Translators of the Historical books 1 Sam. 23.24. Then follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they found not the way to an inhabited city. Thus the Chaldee may be rendred also, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the way to the city, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in a desolate way, as their Latin render it. Thus 'tis evident the LXXII. reade, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they found not the way of an habitable city, and so the Syriack, and Latin, and Arabick. And so the sense very well bears, their passage through the wil∣derness being not a journeying, such as when men pass on in a road to some inhabited place, and though at the present they be in the wilderness, yet if they have provision for a while, they will soon and safely come to their journeys end; but a wandring up and down from all path and road, and so in an endless maze of desolation. In opposition to which we have v. 7. He led them by the right way, that they might goe to a city of habitation, or habitable city; the going to which there corresponds with the way to it here.

[ c] V. 17. Fools] For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fools, * 1.22 which the Chaldee retains, and renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fools, the LXXII. seems to have read some other word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the like, for they render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he helped them; and so the Syriack, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he helped them, and the Latin, and Arabick, and Aethiopick. But there is no reason to misdoubt our Hebrew reading, which the Chaldee hath adhered to. In the next place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.23 which we render because, literally signifies, as the LXXII. render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from, or because of the way of their wickedness, as elsewhere the way of wickedness signifies their sinfull course, or actions. And the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 way seems designedly to allude to the same word set twice before, v. 4. they wandred in a solitary way, or as the LXXII. and all other Interpreters have it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they found not the way to an inhabited city,

(see note b.) and v. 7. He (God) led them by the right way. The like correspondence is observable in other parts of the Psalm, as between v. 4. they found no city, and v. 7. to goe to a city, and v. 36. a city for habitation; between sit in darkness, v. 40. and he brought them out of darkness, 14. between bound in affliction and iron, v. 10. and he cut the bar••s of iron, v. 16. between the longing soul, v. 9. and their soul abhorring, &c. v. 18. between gathering from the sea, v. 3. (see note a.) and going down into the sea, v. 23.

[ d] * 1.24V. 27. They reel] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 circumgyratus est, being whirled or turned round, may here fitly be applied to the tossing of the ship in the tempest, and so of the passengers that are in it, to signifie their uncertain and dangerous state, sometimes whirled round, sometimes tottering and ready to overturn, which is here called staggering, &c. But it may also be understood of the men, and not of the ship, and so signifie (by the metonymy of the Cause for the Effect) they were giddy, which is the natural effect of such turning. The Chaldee reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 trembled, and the Syryack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the same sense, were moved, or trembled, and so the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were troubled; all joyning to denote the effect of this their danger on the men, their fear, perturbation, astonishment, giddiness, (not knowing which way to turn in this condition) and not onely the danger it self, which had been poetically exprest, v. 26. The Jewish Arab reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and they go up and down; so Abu Walid, they go and pass up and down, hither and thither, as a drunken man: and he compares the word in this no∣tion to the same root in the Arabick, where it signifies coming or going. And then the word will not be fitly appliable to the ship, or any inanimate thing, in his judgment.

[ e] * 1.25V. 29. Maketh the storms calm] The Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stetit, stabilis est, cannot be bet∣ter rendred here than by quieted, or stilled, because of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that follows,* 1.26 which must literally be rendred into a silence, or calm. The LXXII. reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he commanded the tempest, and it stood, or was stilled into a calm, ta∣king in somewhat of the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to command or decree; but the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he dismist, or quieted it; the Jewish Arab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he maketh to stand in the place of a tempest a calm, using 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a word taken up from the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by those that live near the sea, as he notes.

[ f] * 1.27V. 32. People] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the people is here evidently opposed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elders, and both signifie the whole assembly or congregation. For among the Jews, the Doctors, Rulers of the Synagogue and Elders, had a distinct apartment from the people, and the service being much in Antiphona or re∣sponse, part was spoken by them that officiated in the seat of the Elders, and the rest by the multitude of common men, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that answered Amen at least, at their giving of thanks.

[ g] * 1.28V. 43. Who is wise, and will] The Hebrew here is by way of interrogation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 who is wise? so the Chaldee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 who is wise? and the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; And then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must be rendred not,* 1.29 and, but, he shall keep, lay up, observe; the ו in this scheme of speaking being either an expletive re∣dundant, or of such significancy as will be best ex∣prest by also, thus, who is wise? he that is so, if he be but wise for the world, wise in this generation, will adde to his former notions of humane wisedom this consideration of these providences of God, in the foregoing Psalm. The Syriack have best rendred this according to sense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he that is wise will observe these things. And then follows 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and they shall understand,* 1.30 in the plural, some copies of the LXXII. reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he, in the singular; and from thence the Syriack hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Vulgar intelliget; which if the right reading, must apply it to the who is wise? and interpret both parts of the pious, truly wise man. But as the Hebrew and Chaldee reade this second clause in the plural, so do the most emendate copies of the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they— And then it will not be amiss to remember one part of the Scripture-style frequently exemplified (see note on Ma••. 7.6.) called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, reverting or going back, when, two things being said, the discourse inlarged upon both speaks first of the lat∣ter, and then last of the former of them. This is taken notice of by the Jews as an idiome of their language. Aben Ezra on Psal. 43. faith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He speaks of the ear before he does of the eye, because in the seventh verse he spake last of the ear, and according to custom therefore begins with it. Thus it may well be here: the concernments both of the righteous and the wicked in the matter of this Psalm being mentioned v. 42. The righteous shall rejoyce, and iniquity shall stop her mouth; the latter of these is probably returned to first, who is wise? wise in any the lowest degree, he shall observe, or lay up, ponder, consider these things; either learn by God's judgments on other men, or else being awaked by his own smart, and having nothing to object against the justice of his sufferings, he will think fit, if he be not a most insensate fool, to re∣form, and so benefit by them, and prevent the yet future evils, which will certainly attend these, if he repent not. And then the discourse reverts to the former part, the subject of which was the righ∣teous, in the plural, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.31 v. 42. and concludes of them what is most obvious, and they shall under∣stand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the mercies or graciousnesses or bounties of the Lord;* 1.32 those so oft mentioned in the former part of the Psalm, Praise the Lord for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his goodness, and here by way of recapitulation Em∣phatically referred to, the righteous shall observe these wonders, and experimentally know this his goodness. It is true, the wise in Scripture-style doth most fre∣quently signifie the Godly; and 'tis no news to pass from the singular to the plural number, with∣out varying the subject, when the context shews this to be necessary; and where it is not necessary, 'tis yet possible. But it is as certain, that wisedom is sometimes to be taken in a greater width, for humane wisedom, understanding, considering, to which wicked men are frequently called (O consi∣der this ye that forget God, and many the like:) Secondly, that iniquity (as that signifieth all wic∣ked men) is spoken of v. 42. as well as the righteous: Thirdly, that not onely the Hebrew letter, but the Paraphrase of the Chaldee (as the LXXII. also) varies the number; which if it do not without cause, then there is a place here for the ordinary figure of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and then the wise will be the wicked man, that is not utterly a fool to his world∣ly interests. But this only as a conjecture. The Jewish Arab reads, And he that is wise let him observe these sayings, that he may understand the bounty of the Lord, the goodness, as that is taken for the same with bounty.

The Hundred and Eighth PSALM.

A Song or Psalm of David.

Paraphrase. The hundred and eighth Psalm is compiled and very little changed from two branches of two former Psalms, Psal. 57. v. 8, 9, 10, 11. and Psal. 60. v. 5, 6, 7, 8, 9, 10, 11, 12. and i•• a solemn commemoration of God's mercies to David in the victories obtained by him over his enemies round about, particularly at the taking of Rabba, 2 Sam. 12.29. together with a prayer for continuance of all God's mercies.

1. O God, my heart is ‖ 1.33 fixed; I will sing and give praise, even with my glory.

2. Awake Psaltery and Harp; † 1.34 I my self will awake early.

Paraphrase. 1, 2. Blessed Lord, how am I ingaged to bless and praise thy holy name, to imploy my tongue and all the instruments of musick, and every faculty of my soul, in commemorating thy goodness and signal mercies to me? This is the least that can be deemed incumbent on me; and this I shall most readily, heartily and chearfully perform (see Psal. 57.7, 8.)

3. I will praise thee, O Lord▪ among the people, and I will sing praises to thee among the nations.

Paraphrase. 3. And 'tis not fit that so great dignations should be ac∣knowledged in the closet or privacy onely; 'tis most decent that our tribute of praise for them should be in the midst of the assembly, with the greatest possible solemnity, calling all others to take part in so important an office (Psal. 57.9.)

4. For thy mercy is great [ a] ‖ 1.35 above the heavens, and thy truth † 1.36 reacheth unto the * 1.37 clouds.

Paraphrase. 4. For thy mercy and fide∣lity have been magnified to∣ward me in a most eminent manner, and are each of them infinitely great (see Psal. 57.10.)

5. Be thou exalted, O God, above the heavens, and thy glory ‖ 1.38 above all the earth.

Paraphrase. 5. For which therefore blessed be for ever thy glo∣rious majesty in the highest degree that is possible for us finite and infirm creatures, (see Psal. 57.11.)

6. That thy beloved may be delivered, save with thy right hand and an∣swer me.

Paraphrase. 6. Who have received such signal assistances from thee, evidences of thy special fa∣vour, and interposition of thine own right hand, in return and answer to the prayers which we have addrest to thee. (See Psal. 60.5.)

7. God hath spoken in his holiness, I will rejoyce, I will divide Shechem, and mete out the valley of Succoth.

8. Gilead is mine, Manasseh is mine: Ephraim also is the strength of my head, Judah is my lawgiver.

Paraphrase. 7, 8. God made me a most sure promise, which he hath now most signally performed, and so given me matter of all triumph, and rejoycing and thanksgiving, that I am not onely fully and quietly possest of all the kingdom both of Israel and Judah, and delivered from the assaults which were made against me by my malicious neighbours (see Psal. 60.6, 7. note d.)

9. Moab is my washpot, over Edom will I † 1.39 cast out my shooe, over Phili∣listia [ b] will I * 1.40 triumph.

Paraphrase. 9. But even that they that thus assaulted me are them∣selves brought down in sub∣jection to me; by name the Moabites, the Idumaeans, and the Philistims, (see Psal. 60.8. and note d.)

10. Who will bring me into the strong city? who will lead me into Edom?

Paraphrase. 10. And now let the Am∣monites cast us in the teeth, reproach us as if we should doe nothing of all this, as if their cities were impregnable, or our armies utterly unsufficient to vanquish and subdue them;

11. [ c] Wilt not thou, O God, who ‖ 1.41 hast cast us off? and wilt not thou, O God, go forth with our hosts?

Paraphrase. 11. That God which for our sins had formerly with∣drawn his assistance (and so long we must needs be improsperous, having no means left to accomplish any victories) hath now been graciously pleased to return to us, and assist us, and manage the whole business for us, to give us this last victory over the Regal City and King of the Ammonites, and so to testifie by this happy success his signal presence with us.

12. Give us help from † 1.42 trouble, for vain is the help of man.

Paraphrase. 12. To him therefore alone is our resort in the greatest distress, from him must come the relief, or we shall be lost; all other assistances, beside that of heaven, being utterly unsuffi∣cient, (see Psal. 60.11.)

13. Through God we shall doe valiantly, for it is he that shall tread down our enemies.

Paraphrase. 13. If he interpose his power on our side, no ene∣my shall be able to stand be∣fore us. It is he, and not any strength of ours, that shall work all our victories for us (see Psal. 60.12.) And on this we will confidently depend, through his goodness and mercy to us.

Annotations on Psal. CVIII.

[ a] V. 4. Above the heavens] Among the few varia∣tions which are made in this Psalm from the seve∣ral parcels of Psal. 57. and 60. of which it is composed, it may be observed, that instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the heavens, Psal. 57.10. 'tis here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from above the heavens;* 1.43 which being designed as an expression to set out the greatness of the extent of God's mercies, First, it doth that

very perfectly, and signifies the infiniteness of it, not onely above the heavens, but from thence conti∣nuedly down to us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from above, to the lowest and meanest of us, and to all betwixt: and Se∣condly, it confirms our rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 both there and here, not clouds, but skyes, meaning the bodies of the heavens, those pure aethereal orbs, where the Sun and Moon and Stars are (see note on Psal. 57. c.) for taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the regions of the air, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the celestial bodies, these two phra∣ses will perfectly accord, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from above the low∣er of them, the aiery regions, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to, or the higher of them, the celestial orbs; onely with this difference, that the former phrase notes the descent from thence hither (not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 above, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from above) and the latter the ascent from us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to, or as far as to that: the former notes the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or depth, the latter the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or height of it.

[ b] * 1.44V. 9. Will I triumph] Here is another variation betwixt this Psalm and the copy whence 'tis trans∣scribed, Psal. 60.8. Here 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 over the Philistims I will shout, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will jubulate, saith the Chaldee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will cry or make a noise, give a shout, saith the Syriack, but the LXXII. by way of paraphrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Philistims are subjected unto me, the full intimation of that shouting over them. But Psal. 60.8. 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Of that place we have al∣ready shewed (see Psal. 60. note c.) that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not to be rendred over me, but simply over, viz. (joy∣ned with that which next follows) over the Phili∣stims; and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shout thou, was to be ap∣plied either as speaking to himself, shout thou, my soul, or to the congregation of Israel, shout thou, ye Israelites, over Philistia. And then, as that was there according to sense rendred by the Syriack, over the Philistims 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will I shout, so here the Hebrew hath it most expresly, to secure us of the truth of that interpretation there, in both those particulars; there being as little difference be∣tween 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will shout, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shout thou, my soul, as betwixt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is acknowledged to signifie no more than over (a bare preposition) and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which hath the same letters, though it be otherwise pointed. The Jewish Arab, Psal. 60. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Philistims shall be smitten down by me, and here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will smite down the Philistims, as if he took the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the notion of breaking, in these places. R. Solomon here takes it in the notion of shouting, but in the other Psalm in a different, expounding it, joyn thy self to my kingdom, by becoming subject to me.

[ c] V. 11. Wilt not thou, O God, * 1.45] This passage though in words (all but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou) the very same with Psal. 60.10. must yet be understood in some∣what a distant sense. And 'tis no news in sacred compositions, especially those that are poetical, to apply words spoken upon one subject to another, to which however they were not at first designed, yet they may be commodiously referred. The oc∣casion of this Psalm seems to be the taking of Rab∣ba, 2 Sam. 12.30. as the subject of Psal. 60. was the atchievements of Joab, mentioned in the title of it, which all were praeludia and preparative to this great success, the taking a fortified Metropolis, and therewith the King, and possessing the Crown of the conquered nation. So that now all that was said Psal. 60. but in vote, by way of address to God in prayer for his relief and assistance, is here repeated by way of just and solemn triumph, and religious boasting: God hath spoken, v. 7. yea and hath now signally performed; Who will bring me, v. 10. Let them now ask that question, which formerly they did ask by way of scorn, but now have little reason for; Wilt not thou, O God, who hadst cast us off? It is now apparent by the event, that though for a time God withheld his prospe∣ring hand, went not out with our armies, yet he is now graciously pleased to espouse our cause, to give us this great and signal victory. And herein the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy beloved,* 1.46 v. 6. may possibly glance on the name of Solomon, who by the Prophets di∣rection was at this time styled Jedidiah, 2 Sam. 12.25. the beloved of the Lord, because of the Lord, or because God was now graciously pleased to be pro∣pitiated to David, for his sin with Bathshebah, Solo∣mon's mother, and to prosper his military attempts. The fifty seventh Psalm, from which the former part of this Psalm was taken, was composed by him in the time of his greatest exigence, his flight from Saul; and therefore he being now in a state quite contrary to that, in his highest exaltation, 'twill be most reasonable to understand those words here, ver. 5. that were then petition and prayer, Psal. 57.5. and 11. in the notion of lauds and gratefull retribution. Kimchi and Jarchi refer it to the days of the Messiah.

The Hundred and Ninth PSALM.

TO the chief Musician, a Psalm of David.

Paraphrase. The hundred and ninth Psalm, (composed on occa∣sion whether of Absalom's rebellion, and assuming the government, as the Syriack takes it, or of David's flight from Saul, as Kimchi and Aben Ezra resolve) is a direfull prediction of God's judgments that should fall upon his enemies, whether Absalom and his Counsellor Achitophel, or Saul and Doeg: and by Act. 1.20. where v. 8. of this Psalm is said to be ful∣filled in Judas, it appears to have had a more eminent completion in those that opposed and consulted against, and crucified Christ, the Pharisees, and the Rulers of the Jews, who with Judas, that betrayed him into their hands, and was their coun∣sellor and guide at the apprehension of him, Act. 1.16. met with sad and direfull ends. It was composed by David, and committed to the Praefect of his Musick.

1. Hold not thy peace, [ a] O God ‖ 1.47 of my praise.

Paraphrase. 1. Thou, O God, art the onely joy and comfort and refuge of my life, from thee all the good things flow that ever I received, to thee all the glory and praise is due: Be thou now pleased to interpose for my aid and relief.

2. For the mouth of the wicked and the mouth of the deceithfull are opened against me, they have spoken against me with a lying tongue.

Paraphrase. 2. For now I have special need of it, wicked men ha∣ving most falsely and trea∣cherously and cunningly infused into mens minds most slanderous reports of me.

3. They compassed me about also with words of hatred, and fought against me without a cause.

Paraphrase. 3. Their slanders and false suggestions have been their special pestilent weapons a∣gainst me; with them they have besieged, as it were, and girt me close, and then shot out these poisonous darts against me, sharpned the swords of their tongues, and with them most maliciously assaulted me.

4. For my love they are my adversaries: but I give my self to prayer.

5. And they have rewarded me evil for good, and hatred for my good will.

Paraphrase. 4, 5. I never did any act of hostility or unkindness to them, but contrariwise obli∣ged them with all acts of love and greatest charity; they had no other provocation but this from me; and for this they have most unhumanely returned all the effects of the bitterest malice. Yet hath not this moved me to act any revenge; but on the contrary, I have heartily prayed to God * 1.48 for them, besought his pardon, and the averting his judgments from them, and his grace for their timely reformation. And all this hath produced no other effect from them but their most malignant hatred, and mischievous practices, in return to my greatest charity.

6. Set thou a wicked man [ b] over him, and let ‖ 1.49 satan stand at his right hand.

7. When he shall be judged, let him † 1.50 be condemned; and let his prayer be∣come [ c] sin.

8. Let his days be [ d] few, and let another take his office.

9. Let his children be fatherless, and his wife a widom.

10. Let his children be continually vagabonds and beg; let them seek their bread also out of their desolate places.

Paraphrase. 6, 7, 8, 9, 10. This will certainly bring down upon the chief actors, and all the partners in this wickedness (whether Achitophel and Ab∣salom and their followers, or Saul and Doeg, in the first literal sense, or Judas and the Jewish Sanhedrim, and all that nation that opposed and crucified Christ, in the prophetick sense) most unavoidable sad executions, judgments, and vengeances, as on so many accursed Malefactors, whose lives and estates being forfeited to the law, their widow'd wives and orphan children shall become vagabonds over the face of the earth, covetous and griping and beggerly for ever.

11. Let the * 1.51 extortioner [ e] catch all that he hath, and let the stranger spoil his labour.

12. Let there be none to extend mercy to him, neither let there be any to favour his fatherless children.

Paraphrase. 11, 12. And as they cor∣rade and indeavour to get together the wealth of others, so shall others when they have any thing to be seis'd on, plun∣der and rifle and pillage them, rob them of all these gainings, and no man take any compassion on them or their posterity in their sufferings, be they never so cruel.

13. Let ‖ 1.52 his [ f] posterity be cut off, and in the generation following let their name be blotted out.

14. Let the iniquity of his fathers be remembred with the Lord, and let not the sin of his mother be blotted out.

15. Let them be before the Lord continually, that he may cut off the me∣mory of them from the earth.

Paraphrase. 13, 14, 15. As for the principal instruments in these wicked rebellions and trea∣sons (against David and the son of David) they shall cer∣tainly come to untimely deaths (so did Achitophel, 2 Sam. 17.23. and Absalom, c. 18.14. and Saul, 1 Sam. 31.5. and Doeg, Psal. 52.5. and so Judas, Matth. 27.) and their posterity shall not last be∣yond the next age. They shall be cursed by God, and all the punishments due to their fathers sins shall be so visited on this their wicked progeny, that they shall soon come to utter eradication and extirpation.

16. Because that he remembred not to shew mercy, but persecuted the poor and needy man, ‖ 1.53 that he might even slay the broken in heart.

Paraphrase. 16. And this a most just reward for their uncharitable and cruel dealing with him, whose distresses might justly have extorted their greatest kindness and assistance, but found nothing but bloody pursuits from them. (This seems especially to refer to David at Nob, and Ahimelech and the priests slain by Doeg.)

17. As he loved cursing, so let it come unto him: as he delighted not in blessing, so let it be far from him.

18. As he clothed himself with cursing, like as with his garment, so let it come into his bowels like water, and like oile into his bones.

19. Let it be unto him as the garment which covereth him, and for a girdle wherewith he is girded continually.

Paraphrase. 17, 18, 19. 'Tis to be ex∣pected from the all-just re∣tributions of heaven, that as they were willing to mete to others it should be meted back to them. They were for nothing but mischief and cruelty, and they are to ex∣pect no least mixture of compassion or mercy: They delighted in slandering and cursing, wishing and speaking ill of them that least deserved it; and the bitter water that causeth the curse, Numb. 5.21. that maketh the thigh to rot and the belly to swell, shall enter, as water is wont into one that is overwhelmed with it, into his stomach, belly, bowels, and make them, as the bitter water did, to swell and burst (so it happened literally to Judas, Act. 1.28. and probably to Achitophel, see note on Matt. 27. a. and in effect to the others also, in their untimely excision.) And as oile, which is more piercing than water, penetrates the very flesh, veins, nerves and bones; so shall this the most inward parts of them, seise upon their very spirits and souls, (so it did remarkably on those two, Achitophel and Judas, and the same every such wicked man is to expect) and never be gotten out again, but within afflict, and without incompass them, and cleave to them for ever.

20. † 1.54 Let this be the reward of mine adversaries from the Lord, and of them that speak evil against my soul.

Paraphrase. 20. Thus will God cer∣tainly punish them that either so rebelliously or so bloodily and cruelly set themselves against me (and so those hereafter that oppose and crucifie the Messias.)

21. But doe thou for me, O God the Lord, for thy names sake: because thy mercy is good, deliver thou me.

Paraphrase. 21. As for me, I have no other solicitude than to re∣pose my self in God's hands: he is a God of most abundant goodness and mercy, and his honour is ingaged in vindicating my cause, in maintaining me, whom he hath set on the throne, against all opposers. He is also an omnipotent Lord, whose power can soon overrule and calme all these tempests. To him therefore I humbly address my self for his seasonable interposition and relief, re∣ferring the way and means to his all-wise disposal.

22. For I am poor and needy, and my heart is wounded within me.

23. I * 1.55 am gone like the shadow, ‖ 1.56 when it declineth; I am [ g] tossed up and down as the locust.

Paraphrase. 22, 23. And of this his mercy I am very confident, being a most seasonable object of it at this time, brought to great want, to a sorrowfull deplorable condition, every day growing lower and lower, like the shadow about sun-set; dri∣ven from my home, and by the same danger that drove me thence, removed from place to place, like the silly impotent locusts, that are carried without any aim, design or conduct, whithersoever the tempest drives them.

24. My knees are weak through fasting, and my flesh † 1.57 faileth of [ h] fatness.

25. I am become also a reproach unto them: when they looked upon me they shaked their heads.

Paraphrase. 24, 25. We are now quite wearied out, ready to faint and fail, and accordingly are lookt on by our enemies with scorn and derision, making no question, but we shall soon fall into their hands, to be destroyed and devoured by them.

26. Help me, O Lord my God; O save me according to thy mercy:

27. That they may know that * 1.58 it is thy hand, and that thou Lord hast done it.

Paraphrase. 26, 27. To thee therefore, O God of all power, which hast obliged and insured thy particular mercy to me. I humbly address my self: be thou pleased seasonably to relieve and rescue me, that it may be visible to all, that this so opportune interposition of thine hath wrought the deliverance for us.

28. ‖ 1.59 Let them curse, but bless thou: † 1.60 when they arise, * 1.61 let them be asha∣med, but let thy servant rejoyce.

Paraphrase. 28. Though they rail and defame and rise up against me, yet I shall be secure of thy benediction; and this shall be sure to give me the victory, when they are put to flight and dissipated.

29. Let my adversaries be cloathed with shame, and let them cover them∣selves with their own confusion as with a mantle.

Paraphrase. 29. And this shall certain∣ly be their portion, and con∣sequently nothing but shame and confusion of face for all their malicious successless enterprises.

30. I will greatly praise the Lord with my mouth, yea I will praise him among the multitude.

31. For he shall stand at the right hand of the poor, to save him from them that [ i] ‖ 1.62 condemn his soul.

Paraphrase. 30, 31. Of this I am so confident, that I have nothing to doe but to provide for my thanksgiving: and this will I perform in the most solemn and publick manner, and proclaim his abundant constant mercies to me, in taking my part most signally when I am at the lowest, espousing my cause, rescuing me from all the assaults of those that resolved and verily hoped to take away my life. And in the same manner will he certainly deal for all those, who in their greatest distresses shall faithfully adhere to him, and repose their full confidence in him.

Annotations on Psal. CIX.

[ a] * 1.63V. 1. O God of my praise] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my praise, is to be joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God, is agreed on both by the Chaldee and Syriack. The onely question is, whether it be to be joyned by apposition, and rendred, O God my praise; or as a genitive case, following another substantive, O God of my praise. Of either of these the word is equally capable, and the sense is either way the same, being but a compellation of God, as of him whom he is bound continually to praise and magnifie, for espousing his cause and defending him. The LXXII. have joyned it to the verb, and so reade, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Latin, Deus, laudem meam ne tacueris— But again those words are capable of a double sense; for, my praise may either be God's praising of David, or it may be David's praising of God. In the first sense 'twill be, O God, be not thou silent of my praise; whilst others reproach me, v. 2. be thou my advocate, plead my cause, pro∣claim and justifie my innocence. In the latter 'tis, be not silent to my praising of thee, or silence not, refuse not, neglect not my praising of thee; and the Aethiopick have put prayer for praising, and then 'tis evidently, be not silent to, but answer my prayer. But the former is the most probable way of ren∣dring, putting it by it self, hold not thy peace, in the notion wherein God's holding his peace, keeping silence, is opposed to his interposing for the aid and defense of any. So Psal. 28.1. in the very same words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be not silent from me (lest if thou be,* 1.64 I become like them that go down into the pit) i. e. interpose thine aid and strength for me. So Psal. 35.22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be not silent, remove not thy self from me, O God: and Psal. 50.3. The Lord shall come, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and shall not be silent: and 83.1. in three phrases all to the same importance, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let not stillness or silence be to thee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be not silent, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and do not thou be quiet. And so here, O God my glory, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 say the Chaldee; or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 say the Syriack, O God of my glory, my singing, my re∣joycing, to the very same sense: Thou who art the onely authour of all the good or joyfull news that I ever receive, of all the mercies, in whom I glory, rejoyce and take comfort, to whom all my praises are due, do thou interpose for my rescue and relief. The Jewish Arab reads, Withhold not, or refrein not from my oppressor; Refrein not to oppose thy self against him that oppresseth and injureth me.

[ b] V. 6. Set thou a wicked man over him] The La∣tin translator of the Syriack suggests here another rendring, Praecipe adversus eos iniquo, give the wic∣ked man charge against them;* 1.65 and so the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 would well enough bear, against, as well as over him. But the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hiphil will not accord,* 1.66 be∣ing in the Scripture used onely in these two notions, either of disposing unto as a trust, or setting over as a praefect: and accordingly the Chaldee reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, set over him, and the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, constitute over him a wicked man; and so the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will as readily bear, set a wicked man over him. The one∣ly difficulty will be, what 'tis to set the wicked over him: and that will best be fetcht from the fore∣mentioned notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, explicated by the context: That signifies to set over as a Praefect, and the context determins that Praefect to be a Judge, being the description of a Judicature, in which the person here spoken of is to be condemned and cut off. And that will sure be done, if a wicked

man be set on the tribunal, before which he is ac∣cused and arraigned. In accordance with this fol∣lows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and let the adversary or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he that maintains the accusation against him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the accuser, say the LXXII. stand at his right hand, according to the Jewish manner in judicature, where the accuser, he that managed the plea, was set at the right hand of the accused. And then it follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when he shall come to receive his sentence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let him go out wicked;* 1.67 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say the LXXII. (and so the Chaldee and Syriack also) let him go out condemned, in the notion of going out as that is opposed to standing in judgment, Psal. 1. and of wicked, as that is opposed to just in foro (justified or acquitted) for so that must signify condemned. Now it may next be de∣manded who this person is that is thus to be ar∣raigned and condemned. And the story and first literal sense referring it to Achitophel or to Doeg principally, and in an inferiour degree to all others, the parties whether in Saul's oppression, or in Ab∣solom's rebellion, and the prophetick sense to Judas principally, and together with him to the Jews the crucifiers; 'tis yet manifest that none of these were arraigned before any humane tribunal. The resolution therefore must be, that the style is here poetick as well as prophetical, and signifies their ruine as certain, and as formidable, as the arraign∣ment, condemnation and execution of a malefactor upon earth. The tribunal also before which they are sentenced, being first that of their own consci∣ence, remarkable both in Achitophel and Judas, which died the same death (probably that of suffo∣cation of melancholy, see note on Matth. 27. a.) inflicted on them by their own accusing conscience; and secondly, that of God's just judicature, before which they are sure to be cast, and go out condemn∣ed. And from thence it was, that these signal judgments fell both upon Saul and Doeg, and on Absolom and his followers, in the story, and on the bloudy crucifiers in the New Testament.

[ c] * 1.68V. 7. His prayer become sin] The meaning of this phrase may most probably be taken from the custom of the Jews, who at their death did out of course make this prayer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let my death be an expiation for all my offences. This was likewise said by those that fell not by the hand of justice, but died natural deaths. Now he that dies in the midst of an ill attempt, and much more he that makes away himself, as Judas in a fit of suffocation probably did, by throwing himself down a precipice, his death will be so far from an expiation, that it will be sin, and a great accumu∣lation of the other crimes. And this is an expres∣sion of a most sad deplorable condition, when (as it is Prov. 1.28. then shall they call upon me, but I will not answer) their prayers for averting their judg∣ment shall be of no more force than their sins would be. The Jewish Arab hath here a sense strangely different from others, And let his prayer for him be destruction to him; understanding it of the prayer of the oppressed, which he putteth up to God for good to his oppressor, but God turneth it for de∣struction to him.

[ d] * 1.69V. 8. Days be few] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 few, or short, or little, doth here signifie the cutting him off before the natural period of his life comes. To this all the following words to the end of v. 10. belong. For when he is thus cut off, his office is void, and so ready for another; his children have lost their fa∣ther, and his wife an husband, v. 9. and his estate being forfeited to the Law as well as his life, his children and posterity are ejected out of their inhe∣ritance, and so must provide for themselves, either by wandering and begging from place to place (this is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by moving let them move,* 1.70 i. e. be in perpetual motion; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say the LXXII. let them be shaken, tost, and removed from place to place) or by seeking out some unhabited place where they may rest and plant. The former of these is here exprest by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let them ask or beg.* 1.71 And perhaps the latter may be the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let them seek (i. e. get their sub∣sistence, maintenance) out of places which being de∣solate, in no other owners hands, are alone fit to entertain and receive them. But the Chaldee in∣terprets it of their own dwellings, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when their desolation is come. The LXXII. reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let them be cast out of their ruinous dwellings, and seem to have read not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let them seek,* 1.72 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let them be cast out, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies to eject. And so 'tis very applicable to the Jews, whose Temple, and Jerusalem was demolished, and they driven out from the very ruines, not permitted to re∣build or inhabit there. But the common Hebrew reading is to be preferred, being witnest to by the Chaldee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and shall seek; and very agree∣able to the context also, which speaks of their un∣settled motions from place to place, their begging and not knowing where to dwell. For by this also is very lively described the condition of the Jewish posterity, ever since their ancestors fell under that signal vengeance for the crucifying of Christ. First, their desolations and vastations in their own Coun∣trey; and being ejected thence, Secondly, their continual wandrings from place to place, scat∣tered over the face of the earth; and Thirdly, their remarkable covetousness, keeping them al∣ways poor and beggerly, be they never so rich, and continually labouring and moiling for gain, as the poorest are wont to doe; and this is continually the constant course attending this people, where∣soever they are scattered. The Jewish Arab reads, Make few his days, and turn over of his age to another. Abu Walid also renders the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his office, strange∣ly, his treasure, or wealth. Kimchi interprets it that which is under his command, as his wealth, Wife, &c.

[ e] V. 11. * 1.73 Catch] The Hebrew here reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which in Piel signifies concussit, exegit, and ap∣plied here to the grating creditor and usurer to∣ward the debtors goods, is best rendred to exact, or seise on; so the Chaldee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall levy, exact, take away, gather, as the publican doth the taxes, or as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Luk. 12.58. doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exact, Luk. 3.13. and 19.23. or as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tormentor, Matth. 18.34. (directly answerable to the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exactor) to whom the debtor there being delivered, is racked to the utmost, till he pay the last farthing. The LXXII. here reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latin, scrutetur, let him search; either paraphrastically to express it, for so he that seises on anothers goods, searches, and takes all that he can find; or else because of the affinity of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exact with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 enquire or search. The Interlinear, that reads illaqueet, let him insnare or catch, seems to have lookt on 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to in∣snare, in which sense the Chaldee took it Ps. 38.13. rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and they made snares.* 1.74 And thus the Jewish Arab, Let the enemy insnare all his wealth, as a creditor or usurer, (Abu Walid, let the creditor consume or destroy all his wealth) let strangers spoil or make prey of his gain. And so 'tis ordinary for words of that affinity to have the same signification. To the sense of levying, or seising on, the latter part of this verse agrees

well, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let the strangers spoil,* 1.75 snatch away, pray upon his labours (from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to snatch or prey upon) the stranger being no other than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the asur•• in the beginning of the verse, who being none of his family, to whom by inheritance his goods may come, is fitly called a stranger, especially when no Jew being permitted to lend on usury to a Jew, the usurer that lent a Jew must needs be a stranger, i. e. no Jew.

[ f] * 1.76V. 13. Posterity] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here best rendred, his end, or novissimum, as the Interlinear hath it▪ the last of him. So the Chaldee reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his end, and the Syriack, being the same with the Hebrew, put only in the plural, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is rendred, fi∣nis eorum, their end. So the learned Caste••••io•• exi•• eorum, their end.—The LXXII. reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 his children, from another supposed notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for children, because they come af••er a man. But the context inclines to the former notion, the next words affirming that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in another,* 1.77 i. e. in the next generation, in the age of th••se that live af••••r him (the LXXII. again reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 generation, 〈◊〉〈◊〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 another) his name shall be blotted out, i. e. all those that bear his name, his chil∣dren: and so the verse comprehends his own and his childrens destruction, which is much more rea∣sonable than his childrens destruction, and his chil∣drens blotting out, which is no more than the former.

[ g] * 1.78V. 23. Tossed up and down like the L••••usts] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to move to and fro, to drive or agitate, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here I am tost or driven; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith the Chal∣dee, I am carried, removed; the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I am shaken, or driven, or cast out, in accordance with the LXXII. who reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I am shaken out. The full notion of it here will be guest by the adjoyning resemblance 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Locust.* 1.79 That creature hath its name from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 multiplying, be∣cause they fly in great multitudes (see Jud. 6.5. Psal. 105.34. Prov. 30.27.) and being weak and feeble creatures, they are driven by the wind, whole sholes of them together. So Exod. 10.15. the East wind brought the army of Locusts into Aegypt, and so v. 19. a mighty strong West wind took away the Locusts, and cast them into the Rod sea. And to this the si∣militude here seems to refer. David was in his flight from Absalom, he and all that were with him; and this flight from this rebellion is poetically de∣scribed by being driven as the Locusts are driven by the wind or tempest. Another possible way there is of understanding the resemblance. The Locust is but a large sort of Grashopper, which hath no set abiding place or nest, but leaps to and fro, roves about the field: so we have the running to and fro of Locusts, Isa. 33.4. And this uncertain unsettled condition of those creatures may be proper also to express David's condition in his flight, when he had not where to lay his head, but wandred from place to place uncertainly. But the former, that is foun∣ded in the bands of Locusts, is fitter to express David and the company with him▪ his weak fugitive army (the LXXII. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the plural, and the He∣brew word in the singular may import a plurality of them) than that which is founded in the manner of the single Locust, or Grashopper; and so that of being tossed to and fro by a tempest, is the most pro∣bable importance of the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

[ h] * 1.80V. 24. Faileth of fatness] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to deny, to lye, there is also a metaphorical use of it for any kind of change or frustration or destitution. And be∣ing here applied to the flesh, it signifies a change of that (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 say the LXXII. was changed) attenua∣tion, emaciation, decay from the state that before he was in, or wherein healthy men are wont to be. I•• is here 〈…〉〈…〉 from ••••le or from fatness.* 1.81 The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies both fat and oile, and the LXXII. render it in the second notion 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, changed for oile; either by the confused use of pre∣positions ordinarily observed among them, and then for oile may be instead of from o•••• or else for oil•• i. e. for the loss of oile, viz. that radical moisture which resembleth oile. The plainest rendring will be, my flesh as emaciated from fatness, that which was be∣fore full and co••ment, is now fallen away, grown 〈…〉〈…〉 a••o••••ted. And this very conso∣nant to the beginning of the verse, his ••ne•• being weak through fasting: the feeble knees being prover∣bially taken notice of in Scripture, as the parts which in any weakne•••• are most sensible of the weight that lies upon them, and in any great lassitude or other infirmity are the first that are wont to fall.

[ i] V. 31. * 1.82 That condemn his soul] Some difficulty there is here whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his soul, be to be joyned with 〈…〉〈…〉, and 〈◊〉〈◊〉 rendred 〈…〉〈…〉 or lif••, or else with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 our English 〈◊〉〈◊〉▪ from th••se that condemn is soul. But this is 〈◊〉〈◊〉 salved by leaving it indifferent in either, or both of them; it being certain, that he that delivers from the condemners of soul or life▪ doth thereby deliver the soul or life, the deliverance being of necessity pro∣portioned 〈◊〉〈◊〉 the assult. The greater question will be,* 1.83 what is the adequate notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is ordinarily used for judg∣ing or condemning; but it signifies also to implead, accuse, or bring to judgment, to lay any crime to ones charge;* 1.84 for thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 oft signifies a controversie or question, a crime or fault, as well as punishment or judgment, or sentence in j••dicature. The Chaldee here expresses thy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is indif∣ferent to these two, judging, and contending in judgment; from whence the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ordina∣rily used among the Hellenists for s••••ng or 〈◊〉〈◊〉 ••∣ing, 1 Cor. ••••.1. (see note on Rom. 3.••.) And to this notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place the sense directs: For David speaking of himself and those that espoused his cause▪ under the notion of the poor▪ and conse∣quently of his adversaries under the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ 'tis most agreeable that the word should be here taken in that notion of opposing or ••suing. Thus they are formerly exprest v. 20. by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.85 ••y i. e. David's adversaries, plaintiffs▪ occusers (••o that word properly signifies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an adversary 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i•• judgment, i. e.* 1.86 an accuser) and by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those that speak evil against his soul. And this verse is thus far parallel with that, in describing the persons, viz. those that design and wage evil (for so speaking is oft taken for doing) against his life; and then that exactly agrees with this notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 opposers of his soul, those that contend, fight against his soul. For though it was in war, and not in judicature, that they thus contended with him, yet one of these is poetically exprest by the other, their hostile opposition by words which are only forensick. Thus the Jewish Arab reads, and will help him from those that implead him, or contend with him for his soul. And in this scheme this whole verse runs. He shall stand at the right hand of the poor, i. e. to defend and plead for him: as the accu••¦ser, stood at the right hand (see v. 6. note b.) so shall he stand as his advocate, to maintain him against his injurious charge, and that is to save him from those that oppose or implead his s••••l▪ that assault him and call his life in question. The LXXII▪ here most fir••tly express the sense by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from those that pursue my soul.

The Hundred and Tenth PSALM.

A Psalm of David:

The hundred and tenth Psalm was certainly composed by David, (see Matt. 22.43.) not con∣cerning himself, and God's promising the Kingdom to him after Saul, as the Chaldee suppose but by way of prophesie of the exaltation of the Messias (see Matt. 22.44. Act. 2.34. 1 Cor. 15.25. Heb. 1.13.) to his Regal and (which never belonged to David) Sacer∣dotal office; both which are by him exercised at the right hand of his Father, and settled on him as the reward of his humiliation and passion, (see Phil. 2.8, 9.)

1. THE Lord said [ a] unto my Lord, sit thou on my right hand untill I make thine enemies thy footstool.

Paraphrase. 1. The Messias which is to come into the world is to be looked on by all men with adoration, as being though born in the mean estate of humane flesh, and of King David's seed, yet really much higher than David (which he could not be if he were not God himself, the King of Kings and Lord of lords.) And of him, Jehovah, the one supreme God, Creator of heaven and earth, hath decreed, that having been for some time opposed, and at length crucified, by those whom he was sent to call powerfully to repentance, he should be exalted in that hu∣mane nature which here he assumed, to the highest pitch of glory and majesty and authority in heaven, there to exercise all power over this inferior world, to reign 1 Cor. 15.25. till he hath subdued all that opposeth th•• his kingdom; 1. his crucifi∣ers, by converting some, and destroying others, 2. the Idolatrous heathen world, by subjecting them to the Gospel, 3. the power of sin, and 4. Satan in mens hearts, and at last 5. death it self, 1 Cor. 15.26. And when all this is done at the con∣clusion of this world, then shall he give up his power into his Father's hand from which he had it, and himself be subject to him that put all things under him, 1 Cor. 1••.27.

2. The Lord shall send the rod of thy strength out of Sion: rule thou in the midst of thine enemies.

Paraphrase. 2. This kingdom of his is to be a spiritual kingdom, exercised by the sword or s••epter of his sweet but powerfull spirit, the Gospel of Christ, the power of God unto salvation to all that believe and obey it. And this shall first be preached (after his resurrection and ascension) by his Apostles at Jerusalem (see Psal. 2.6.) to those that crucified him, and from thence it shall be propagated to all Judaea, and then to all parts of the habitable world, on purpose designed to bring home sinners to repentance and change of life. And the success thereof shall be admirable, a Church of humble obedient Christians gathered from amongst his greatest enemies, some of the rebellious Jews, and great m••ltitudes of heathen Idolaters.

[ b] Thy people shall be ‖ 1.87 willing in the day of thy † 1.88 power, in the beauties of * 1.89 holiness, ‖ 1.90 from the womb of the morning, thou hast the dew of thy youth.

Paraphrase. 3. At the going out of the Apostles upon their great expedition, their sacred war∣fare, to conquer the obdu∣rate world, all that have any thing of humility or piety wrought in their hearts by the efficacy of his preventing grace, shall come in and receive the faith of Christ most willingly, forsake and leave all to follow him, and attend him in his Church, and the multitude of disciples shall be as (the stars of heaven, the sands on the sea-shore, or) the dew that in the morning covers the face of the whole earth.

4. The Lord hath sworn and will not repent, Thou art a priest for ever af∣ter the order of Melchizedek.

Paraphrase. 4. And as he is to be a King, so is he to be a Priest also. At his exaltation and ascending to heaven, God his Father hath firmly decreed that he shall be advanced to such a sort of Priesthood as that of Mel∣chizedek was (see Heb. v. 6. and 7.17.) who had those two great offices of King and Priest united in him; so shall Christ be instated * 1.91 at the right hand of his Father, in the full power of entertaining and blessing his faithfull servants, such as Abra∣ham was, when he was entertained and treated by Melchizedek, and blessed by him. And the interpretation of this his benediction is, his giving them grace to turn away every man from his iniquities, Act. 3.26. to aid them against all their spiritual enemies, and support them in all their necessities. And this office, commencing at his ascension, is never to have an end, never to be succeeded in by any, as the A••ronical priesthood descended from father to son, but to continue in his hands, and to be most successfully exercised, till it be at the end of this world delivered up to God the Father.

5. [ c] The Lord at thy right hand shall strike through Kings in the day of his wrath.

Paraphrase. 5. But as he shall be a most mercifull High Priest to all that humbly receive, and o∣bey, and address themselves to him; so to all obdurate sinners, that stand out, and oppose his power in their hearts, that will not suffer this Priest to bless, this King to reign over them, he shall manifest himself a most terrible Judge, and destroy the mightiest grandeur and prowess upon earth, that doth not come in unto the faith.

6. He shall judge among the † 1.92 heathen, he shall fill the places with the dead bodies, he shall * 1.93 wound the heads over many countreys.

Paraphrase. 6. All the impenitent wicked world, both of Jews and Heathens, he shall most illustriously destroy, make them a kind of Akeldama; and the greatest Antichristian Monarchy in the world, most eminent∣ly that of heathen Rome (which so bloodily persecutes the Christians) shall be demolished (see Rev. 18.2.) and Christian profession set up in the place of it.

7. He shall drink of the [ d] brook in the way, therefore shall he lift up the head.

Paraphrase. 7. Thus shall the Messias and his Kingdom be advan∣ced. And all this but a pro∣portionable reward designed by his Father to his great humiliation, and patience, and fidelity and constancy in the pursuit and discharge of the office prophetick assigned him here on earth, the calling home sinners to repentance: In this he shall be so diligent and industrious, so vigilant and intent on all opportunities of advancing this end, of doing the will of his Father, the work for which he was sent, that he shall wholly neglect himself, his own will, his own ease, his own ordinary food, take that which comes next, and is most mean and vile, like a General in his keenest pursuit of his enemies, that satisfies the ne∣cessities of nature with water out of the next brook, &c. (and with the same alacrity he shall at last undergo the most contu∣melious death) and for this espousing of God's will, and despising and contemning himself, God shall highly exalt him, and pos∣sess him of that both Regal and Sacerdotal power, to continue to him, and by his hands, in that humane nature wherein he thus served his Father, to be administred for ever.

Annotations on Psal. CX.

[ a] V. 1. My Lord] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to my Lord here, denotes the Messiah, will appear not only by our Saviour and his Apostles, who insist on this Psalm above any Text in the Old Testament, (as the late Jews, and some others who are willing to be lookt on as very good Christians, are most industrious to evade it) but even by the testimonies of the ancient Jews themselves, the evidence of truth breaking forth in despite of the most partial and resolved in∣terest. Moses Haddarsan on Gen. 37.12. saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. The Redeemer whom I will raise up from among you, shall not have a father, ac∣cording to that of Zach. 6.12. behold the man whose name is the branch, and Isa. 53. he shall come up, &c. So also David saith of him Psal. 110.3. out of the womb, &c. lastly the Scripture saith of him, This day have I begotten thee, Psal. 2. So on Gen. 18. Here∣after God holy and blessed shall set the King Messias 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on his right hand, as 'tis written Psal. 110. The Lord said, &c. And to the same purpose again on Gen. 14.18. So Midrash Tehillim, on occasion of these words, I will declare the Law, &c. Psal. 2. saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. the affairs of the Messiah are set forth in the scripture of the Law, of the Prophets, and of the Hagiographa: In the Law Exod. 4.22. In the Prophets, Isa. 52.13. and 42.1. In the Hagiographa Psal. 110. The Lord said, and the dew of thy birth, &c. So again Midr. Tehil. on Psal. 18.35. thy right hand shall up∣hold me, saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. R. Joden said that in the age of the Messiah the blessed God will set the King Messiah at his right hand, as it is written, The Lord said to my Lord. R. Saad Gaon on Dan. 7.13. he came with the clouds of heaven, saith, And this is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Messiah our righteousness, as 'tis written, The Lord said, &c. So th•• ••erusalem Talmud tract. Berachoth c. 5. saith, this verse, the dew of thy birth, &c. is to be explained by Mich. 5.7.

[ b] V. 3. Thy power] For the explicating this very obscure verse, the first thing to be taken notice of is the importance of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 power or strength,* 1.94 as that signifies an army, or military for∣ces, as we call them. The Messias in the former verses is set upon his throne for the exercise of his regal power, with a sword or scepter in his hand; and as such he is supposed to rule in the world, to go out to conquer and subdue all before him. The army which he makes use of to this end, is the col∣lege of Apostles, sent out to preach to all nations: and the time of their thus preaching is here called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the day of his power, or forces, or army; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the day that he shall wage war or joyn battel, saith the Chaldee. In which day, saith the Psalmist, the people that belong to God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy people,* 1.95 those that are at all affected to piety, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fit for the Kingdom of God, Luk. 9.16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, disposed, array∣ed, ordered, on file for the kingdom of heaven, Act. 13. 48. all that are any way listed among God's souldi∣ers, all these shall become 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e.* 1.96 (repeating 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 again) a people of voluntary oblations (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies liberal, voluntary, spontaneous oblation, or contribution to the service of God) such as shall willingly offer up and consecrate themselves, and all that they have, to God's service, forsake all and follow Christ, bring their estates, and lay them at the Apostles feet, as we know the believers did. Act. 2. an essay of the great charity and liberality which the faith of Christ brought into the world. This they shall do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the beauties of holiness,* 1.97 or of the Sanctuary, i. e. I suppose, mystically in the Christian Church, beautified with all those graces which the spirit of Christ works in the hearts of believers. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 King. 7.18. signifies the Ark of the Covenant or Sanctuary, and from thence the place in the Temple where the Ark was placed was called the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 holy of holies; and so I sup∣pose the LXXII. understood it here, when they rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of thy holies, for so the plural 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 every where signifies the Sanctuary; and the beauties of the Sanctuary are literally the or∣naments of the Priests and Levites, their Urim and Thummim, which they have on when they carry the Ark (see note on Psal. 29. b.) But mystically these are the graces of Christ, the inward beauty or glory which shines in the Christian Sanctuary or Church, which is as it were the arena or place where these forces of God are mustered: Or per∣haps in the beauties of holiness, as that signifies no more than God's sacred Majesty, in whose service they are listed, and on whose expedition ingaged, according to Castellio's reading, quo die expeditio∣nem sacrâ o••m majestate facies, in the day when thou shalt with thy sacred majesty make thine expedition. Another sense the words may be capable of, which the comparing the mention of Sion v. 2. and beauty of holiness here suggesteth, by taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 power, or host, or army, in the sense that frequently belongs to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies an host in scripture, viz. the attendance on the Sanctuary, the Priests 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 warring his warfare, i. e. officiating. And then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will simply import free-will offerings, and the sense run thus, Thy people will be a free-will offering in the day of thy Assemblies in the Sanctuary, shall of∣fer (in stead of any thing else) themselves lively sacrifices, holy and acceptable. And this, if accep∣ted, need not be deemed to exclude the other ren∣dring, but the priestly and kingly offices of Christ being both here set down in this Psalm, the words (as is frequent in these compositions) may have been purposely contrived to fit both. Then fol∣lows 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which may per∣haps be thus most literally rendred,* 1.98 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy children or progeny (so the Chaldee must understand it, when they joyn it with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall sit) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to thee, i. e. shall be to thee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the womb of the morning: i. e. according to the proportion of the dew which the morning brings forth (as it were out of its womb) in such plenty as to cover the face of the whole earth, so shall thy children be, so numerous, the multitudes of ••hose that receive the faith of Christ, this dew on the face of the earth, being like the sand of the sea and stars of heaven; by which two expressions is set out else∣where the spiritual seed of Abraham, the multitude of believers. i. e. Over all the face of the earth, through all nations shall the Christian faith be pro∣pagated by this the Apostles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 expedition or warfare, their preaching and promulgating of the Gospel. Another possible rendring the words are capable of, thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.99 used ten times in scrip∣ture, in all the other places expresses an immediately preceding birth, and is equivalent to as soon as born. So Ps. 58.3. the wicked are estranged 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the womb, or birth; Ps. 22.10. I have been cast on thee from the womb, i. e. ever since my birth. Then,

though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be by many construed,* 1.100 from the morning, as if מ were a Praefix; yet seeing the ש hath no dagesch, others conceive it a Noun, though not elsewhere found, yet guidable by the signification of its neighbouring words, and then it will note either morning or youth.* 1.101 Next 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is twice used, beside this place, and signifies not children but childhood, or the first age of youth. So Eccl. 11.9. & 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 childhood and youth are vanity. Where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being joyned with it 'tis made more probable that here, where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is joyned with it, they should both be taken in this sense, wherein there confestly they are. If this be accepted, then the Hebrew will be thus literally rendred, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 From the womb youth is to thee, i. e. as soon as thou art born, thou en∣joyest a firm and vigorous youth (increasing sudden∣ly in wisedom and stature and favour with God and man) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy infancy the dew, i. e. is as the dew upon the face of the earth, in a moment spreads it self over all, is seen fall'n rather than falling, is sprightly and aerial, and makes all things else so too. And then in accordance with it will be rendred what follows, Thou art a Priest for ever, art never superannuated for the service of the ta∣bernacle, like the Levitical Priests, nor ever re∣moved from it by death. In the following words the ח in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is by the Jewish writers,* 1.102 Kimchi and Aben Ezra, allowed to be paragogical, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to signifie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to the manner or order; which is exactly the LXXII. their ren∣dring, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is insisted on by the Apostle in the New Testament, to which also the Syriack accords, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to the likeness. And then it is strange the Interlinear should make it a suffix, and render it secundum verbum meum, accor∣ding to my word: and yet herein some other learned men have imitated them. The Jewish Arab inter∣preting this whole Psalm of Abraham, as a relation of his victory over the Kings, and telling us that he was made a Priest in the place of Melchizedek, for his miscarriage in his blessing, because in it he made mention of Abraham's name before God's, renders the latter part of this third verse thus, and from the deep of the black sea, that thou mayest cast for thee the portions of thy children, explaining it by a Note to this purpose, he teacheth him, that they (viz. his children or posterity) shall divide the countreys from the black sea to the utmost of regions, saying that he takes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Prov. 16.33. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to cast. Abu Walid expounds those words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by from the belly or womb of the dark∣ness, i. e. saith he, from the time that thou wert in the dark of the womb; that the meaning might be, Prosperity hath accompanied thee from the time that thou wert in the dark of the womb, i. e. from thy first forming or creation, that is it that he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from thy first ortus or original. And so he would have both those passages joyned in their sig∣nification. In this verse the LXXII. have made many changes. First for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy people, they ap∣pear to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with thee, and so render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 voluntary oblations, they reade▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, government (not as the Latin renders them, prin••••••um, beginning) as from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Prince, Psal. 113.8. Then for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the mor∣ning, they reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, before the morning-star, omitting the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dew, and for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy pro∣geny, they reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I begat thee; and so the Syriack, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from ancient time I begat thee my son. And to this as the Latin exactly ac∣cords, ex utero ante Luciferum genui te, and the Arabick in like manner, so doth the Syriack also (save that for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, before the morning-star, they reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from of old) and many of the ancient Fathers have followed them, espe∣cially * 1.103 Tertullian, l. v. contra Marcion. c. ix. who ap∣plies it to the nativity of Christ in the night, and that of a Virgin without the knowledge of any man, and refutes the Jews, who applied the Psalm to Hezekiah. That the Jews after Christ's time did thus apply it to Hezekiah, as the Chaldee Pa∣raphrases understand it of David, appears evident from that Father. But before their hatred of Christ did thus ingage them, some of the ancient Jews (see note a.) applied it to the Messias; and they are followed by Isaac Benarama on Gen. 47. and the passage next following of this King being a Priest, makes it impossible, according to their own principles, to be applied to any King of the Jews, the Priesthood among them being peculiar to the Aaronical tribe. And therefore the Chaldee, which applies it to David, interprets this of his exaltati∣on to greatness in the world to come, by way of reward to his having been an immaculate King here,

[ c] V. 5. * 1.104 The Lord at thy right hand] In this Psalm it is evident v. 1. that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the title of God the Father, and so again v. 4. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Messias God the Son, in respect of that dignity, and domi∣nion, and regal power to which he was to be ex∣alted at his ascension, that at the name of Jesus eve∣ry knee should bow— This is expressed v. 1. by his sitting at God's right hand, for which the Apostle, 1 Cor. 15.25. reads, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It must be that he reign — By this 'tis evident that in this verse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Lord at thy right hand, must be understood of the Messias instated in his regal power at the right hand of his Father, and not of the Father, as 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to back and help him, as Psal. 16.8. and elsewhere the phrase is used. For of the Son thus exalted we know it is that we reade Joh. 5.22. that the Father hath com∣mitted all judgment to the Son. Agreeable to which it is that this Adonai or Lord at Jehovah's right hand here, shall strike through Kings in the day of his wrath, i. e. shall act revenges most severely on the opposers of his Kingdom; which revenges in the New Testament are peculiarly attributed to Christ, and called the coming of the Son of man, coming in the clouds, coming with his Angels, and the approa∣ching, or coming of his Kingdom.

[ d] V. 7. * 1.105 Brook of the way] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies any hollow place or vale, a receptacle of waters, and from thence a small river or brook, which hath not its original from any spring, but is filled with rain-waters, and so is full in the winter, but in the summer dri∣ed up. So Gen. 26.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the valley of G••∣rar; Joel 3.18. a fountain shall come forth and wa∣ter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the valley of Shittim: and 2 King 3.16. make this valley full of ditches; and v. 17. ye shall not see rain, yet that valley shall be filled with water. And being here joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the way,* 1.106 it seems to signifie no more than those plashes of wa∣ter, which in the winter are frequent in highways, from the fall of much rain. These first from the places where they are collected, (no pools on pur∣pose provided for the receit of waters, but every little cavity in the way, which is thus filled by rain,) and secondly, by the stagnancy or standing still of these waters, and thirdly, by the frequency of passengers fouling them, are to be concluded

very unfit for the use of men, very inconvenient for drinking, and would never be used for that pur∣pose, were it ••ot by him that hath no other, or that so far intends the haste of his way, and so far despises or neglects himself, as to content himself with the worst and meanest sort of accommodation, that which will just satisfie the necessities of nature. This is most observable of souldiers in an hasty march, that are thirsty, but will not make stay at an Inn to refresh themselves with wine, or so much as go out of their way to make choice of or seek out for wholsome water, but insist on their pursuit, and satisfie their thirst at the next recep∣tacle of waters, the next puddle or trench, or ditch, or brook they meet with. This is a sign of great alacrity in a souldier, and withall of great humility, and contempt of hardship and difficul∣ties, of submitting to any the meanest and most servile condition: and may well here be used po∣etically to express the great humiliation and exina∣nition of the Messias, assuming the real form and all the mean offices of a servant, pursuing the work to which he was sent with all alacrity, coun∣ting it his meat (and drink) to doe the will of him that sent him, and finish his work, Joh. 4.34. and in fine laying down his life, suffering as willingly a most bitter contumelious death; which being by him exprest by drinking of a cup, and that a special sort of cup, such as others would not probably be content with, (Are ye able to drink of the cup that I shall drink of? Matt. 20.22.) and that an insup∣portable bitter cup, Matt. 26.39, 42. (Father if it be possible, let this cup pass from me) it may very fitly be extended to his death, as well as to all that was preparative and in the way to it. And to this the lifting up his head, reigning victoriously over all his enemies, being constituted Judge of quick and dead, is here justly apportioned, according to that of Phil. 2.8, 9. He made himself of no reputa∣tion, but humbled himself, and became obedient unto death, even the death of the cross. Wherefore God hath highly exalted him— Another notion there is of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a torrent or river, Prov. 18.4. a flowing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 torrent, or river, and so Am. 6.14. unto the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we render it river of the wilderness. If it be here taken in that notion, then drinking of it may be a proverbial speech to express victory, as Isa. 37.25. when Sennacherib is boasting of his con∣quests, he thus speaks, I will enter into the height of his border, and the forrest of his Carmel: I have digged and drunk water, and with the sole of my feet I have dried up all the rivers of the besieged places. Where the former part being an expression of vic∣tory and forcible seisure; and so the latter also of blocking up and close siege, the middlemost may probably be to the same sense; and the rather be∣cause of the custom of Eastern Princes, who in token of dedition exacted from subjugated Provin∣ces Earth and Water, Judith 2.7. In reference to which, the digging up Earth and drinking Water will signifie a forcible entry, a method of battery (where the milder summons have not prevailed) thereby to take livery and seism of an hostile Coun∣trey. And if that be the notion here, then the phrase signifies Christ's victory atchieved by his death over Satan, Sin and Hell. Which being wrought upon the Cross, is fitly precedaneous and preparative to the lifting up of his head.

The Hundred and Eleventh PSALM.

[ a] Praise ye the Lord.

The Hundred and eleventh Psalm is one of those whose Title (see Note a. on Psal. 106.) is Hallelujah, and is accordingly spent in praising and magnifying the name of God for all his works of power and mercy. It is composed in twenty two short Metres, each begin∣ning with the several Letters of the Hebrew Alphabet.

1. I Will praise the Lord with my whole heart, in the ‖ 1.107 assembly of the [ b] up∣right, and in the congregation.

Paraphrase. 1. From the bottom of my soul, and with the full quire of all the faculties thereof, I will acknowledge and bless the name of God. This I will doe more privately in counsel of all pious men, the true Israelites, when ever any transaction of concernment is to be advised on by those that make strict conscience of their duty; and this will I doe in the most publick and solemn assembly. No juncto is too close, no congre∣gation too wide, for such a most due performance.

2. The works of the Lord are great, † 1.108 [ c] sought out of all them that have pleasure therein.

Paraphrase. 2. Marvellous are the works of God, and of all other sorts of study most worthy to be the exercise and imployment of all pious men, who can entertain themselves with more pleasure in such meditations, than in all other the most sensual divertisements, and receive great profit and advantage by it.

3. His work is * 1.109 honourable and glorious, and his righteousness endureth for ever.

Paraphrase. 3. All that he doth is infi∣nitely magnificent and beau∣tifull, the works of his crea∣tion most admirable and stupendious, and so the works of his preservation and providence full of omnipotent greatness and wisedom. But above all, his justice and purity, his detestation of all sin and exact fidelity in all his promises is in∣finitely to be magnified, as that which goes through all his other works.

4. He hath made ‖ 1.110 his wonderfull works to be [ d] remembred: The Lord † 1.111 is gracious and full of compassion.

Paraphrase. 4. The great miraculous works of his providence a∣mong us have made such im∣pressions on men as will never be forgotten, but recorded and reported for ever: and indeed God hath made special ordi∣nances, the Passeover, &c. to that purpose: Yea they have given him a title whereby he is known by all, the same that he once proclaimed of himself to Moses, when he desired to know and discern his nature more perfectly, The Lord, graci∣ous— i. e. a most gracious and mercifull Lord, not forward to punish every sin that out of frailty is committed against him, but abundant in mercy and loving kindness to all that faithfully adhere to him.

5. He hath given * 1.112 meat unto them that fear him; he will ever be mindfull of his Covenant.

Paraphrase. 5. He never fails to pro∣vide for them that serve and obey him, all things that they stand in need of; he hath promised never to leave nor forsake such: and whatsoever he hath thus by Covenant obliged himself to, he will be certain duly to perform. Thus did he promise Abraham concerning his posterity in Aegypt, Gen. 15.13. and accordingly it was signally performed.

6. He hath shewed his people the ‖ 1.113 power of his works, that he may give them the heritage of the heathen.

Paraphrase. 6. His providence hath most effectually and eminent∣ly been discernible in his dea∣ling with his people the Jews, before whom he hath cast out the Canaanites and other inhabitants of seven very fruitfull nations, who had exceedingly provoked him with their unnatural sins, and given to this his people the quiet possession of them, to which they had not the least right or title but from his immediate donation.

7. The works of his hands are † 1.114 verity and judgment, all his [ e] command∣ments are sure.

Paraphrase. 7. And herein, as in all things else, his actions have been most just and righteous, just vengeance to obdurate sinners, as perfect fidelity and performance of his promise to Abraham his servant. And so all his appointments both for the rooting out and planting in, his menaces and promises, are most assuredly performed, there is no frustrating of any of them.

8. They stand fast for ever and ever, and are done in truth and righteous∣ness.

Paraphrase. 8. Being once ratified and confirmed by him, they are sure to have that exact up∣rightness in them that they remain steady and immutable.

9. He sent redemption to his people, he hath commanded his covenant for ever; holy and reverend is his name.

Paraphrase. 9. And the like wonder∣full act of power and mercy and fidelity was it in God, that he rescued and brought out the seed of Abraham, to whom his promises were made, from the slavery of Aegypt (an emblem of our greater redemption from the bondage of Sin and Satan wrought by his own Son) and by a mighty hand made good his promises to them of bringing them into Canaan. Thus firm and inviolable are all God's pacts and agree∣ments made with his people, to whom as his mercies are most admirably firm, and for ever to be acknowledged with thanksgiving, so his judgments are most dreadfull and formidable to all that provoke them to fall upon them.

10. The fear of the Lord is the [ f] beginning of wisedom; a good understan∣ding * 1.115 have all they that doe his commandments: his praise endureth for ever.

Paraphrase. 10. There is therefore no such excellent prudential course as the preserving in our breasts a just and due reverence of God, an awe to his laws, and a dread to his judgments; and when all is con∣sidered, this will be found the prime wisedom. And the reason is clear; The Law of God is the declaration of those things which are most our concernments to know, his commandments bring all profitable knowledge and judgment to them that carefully set themselves to, and are daily exercised in the practising of them. They that constantly guide their lives according to those divine directions, will soon discern experimentally what others at a distance never dream of, that the practice of his precepts is of all other things most for their turns, most agreeable to all their interests both in this and another world. And so for that most eminent mercy of such his divine and most excellent precepts (as well as for other parts of his Covenant, his grace and mercies) all possible praise is for ever due to his most holy name.

Annotations on Psal. CXI.

[ a] V. 1. Praise ye the Lord] What was observed, and competently proved, note * 1.116 on Psal. 106. that Hallelujah was no part, but onely the Title of the Psalm, is applicable to this also and more that follow, and is here most clearly demonstrable. For this Psalm (as also the next) is one of those that are composed with exact respect to the or∣der of the letters of the Alphabet. And it is S. Hierom's true observation, that this Psalm is the first which is purely Alphabetical, the 25th. and others, which are well-nigh such, failing or abounding in some Letter, whereas this, leaving 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the Title, begins with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the 112. doth with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in very short metre goes on exactly according to the letters of the Al∣phabet, which it could not be imagined to do, if it began with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hallelujah.

[ b] * 1.117V. 1. Ʋright] Of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upright, 'tis Kimchi's observation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it is an appel∣lative of Israel, as Numb. 23.10. Let me die 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the death of the upright. And so they are cal∣led by a name of much affinity with this, Jesurun, in the notion, and by analogy as in the New Te∣stament the Christians are called Saints.

[ c] * 1.118V. 2. Sought out] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to seek, investigate, search, is used for meditating, studying, and from thence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a school, or place for study of the Law, and in Arabick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Academy, or Ʋniversity; and accordingly 1 Cor. 1.20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the inquirer, is the student, he that spends his time in searching and finding out difficulties (see Note ^f. on that place:) and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here applied to the great works of God, may be rendred are studied, or meditated on, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by all that have delight or pleasure in such study or meditation, sought of all that desire them, saith the Jewish Arab. But the word also signifies to be found, Isa. 65.1. I am found by them that sought me not. And then this will bear an excellent sense, frequently met with in other places, that the secret of the Lord is with them that fear him, his way is plain unto the righte∣ous, (so Abu Walid, they are evident or plain to all that delight in them, or love them) though the wic∣ked shall fall therein, and the like. The next words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.119 are capable also of ano∣ther rendring, in the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eccl. 3.1. where we render it purpose, and Eccl. 5.7. where we render it matter, and the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thing, in both places. And by analogy with those the phrase may here signifie in all their parts, de∣signs, or purposes, or in all their several concern∣ments.

[ d]

* 1.120V. 4. Made his wonderfull works to be remembred] The most proper rendring of this verse will be pitcht on by observing the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a memorial, any thing by which a man may be re∣membred, any name or title attributed to any for any notable action or excellency. So the LXXII. Exod. 17.14. render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, name, and Hos. 12.5. The Lord God of hosts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Lord is his memorial; that sure is, the Lord is his name. And accordingly the Mazorites call God's name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 memorial. Accordingly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he made a memorial, is no more than he hath made him a name; either by common way of speaking, he hath left remembrances of himself which will continue (as Gen. 11.4. Let us make us a name, and 2 Sam. 7.9. I have made thee a great name, and v. 23. of God himself, that he went to make him a name, and to doe for you great things, very agreeable to the style here, he hath made a memorial or name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by his wondrous works, and so the Chaldee under∣stand it here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he hath made him a good memorial) Kimchi reads it, a memorial of his wonders in Aegypt, in giving us the Sabbath, Passeover, and other feasts; accordingly Aben E∣zra renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 5. the spoil of the Aegyptians, according to the promise of God, Gen. 15.13. But it may be also interpreted more minutely and critically, he hath made him a title, a name, by which he expects to be called, viz. this which here follows, as the breviate of that by which he was pleased to proclaim himself, Exod. 34.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Lord mercifull and gracious, not making this a distinct sentence from the for∣mer, but affixing it as that name which he hath made himself by his works.

[ e] V. 7. Commandments are sure] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies true and sure and faithfull, is the Epithet of God's Commandments here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.121 How it is to be rendred, will be best guest by considering the con∣text, and the peculiar importance of the Command∣ments here. The former verse speaks of the hea∣then nations, the Canaanites, &c. who were by God's appointment rooted out of their land, and the Israelites planted in their stead. In this, saith the Psalmist, there was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fidelity and judgment: fidelity in performing the promise made to Abraham many years before, and just venge∣ance on those nations for their sins, the measure of which they had now filled up. And as the ground of both these, 'tis here added that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all his commandments — The word which we render commandments,* 1.122 comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to visit either for good or evil, which signifies also to command, or give order. So of Cyrus, Ezr. 1.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he hath charged me, and 2 Chron. 36.23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Lord hath charged me, (the same Cy∣rus) to build him an house at Jerusalem. In this sense of the word it may here be fitly used for God's appointments and commands to the children of Israel to root out the Canaanites, and to take possession of their land, (not understanding it of the Commandments or Law of God written in their hearts, against which these nations had so unnatu∣rally offended.) So when Joshua, Jos. 8.29. com∣manded to cut down the carcasse of the King of Ai, &c. the Chaldee render it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and fre∣quently in the like sense. And then of these com∣mands of God, these appointments of his, for the good of the one sort, and the punishment of the other (the LXXII. fitly render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, com∣mands or expresses given by him) the Psalmist saith, they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sure, firm, faithfull, i. e. are most certainly performed: whensoever he gives order for the destroying of a nation, it shall certainly be performed, unless by their speedy repentance they avert it, Jer. 18.8. and so for his command of building and planting, v. 9. And this in both parts is the probablest meaning of the place, as will be guest by the insuing verse, They stand fast for ever and ever—

[ f] V. 10. * 1.123 Beginning of wisedom] The word begin∣ning is of uncertain sense. It may signifie the first in time onely, and so the rudiments, first founda∣tion or ground-work, and so though the most ne∣cessary, yet the most imperfect part of the work. And if it should thus be understood here and in other places, the sense would be no more but this, that there were no true wisedom, which had not its foundation in piety and fear of God. But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 head) signifies the first in dignity as well as in order or time, and is fre∣quently used for the chief or principle of any kind. So Deut. 18.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the Chaldee reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the head) the prime, the principal, i. e. the best, of thy corn and wine and oile, and of the fleece of thy sheep. So Amos 6.6. that anoint themselves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the chief of ointments, the best and most precious; and 1 Sam. 15.21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the first of that which was devoted, is interpreted v. 9. by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the goodness, and, all the good, as that is opposed to the base and vile in that verse. So Numb. 24. Amalek was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 first, i. e. chief, of the nations. And thus it is to be understood here, that the fear of the Lord (which signifies all piety) is the principal or chief of wise∣dom, as sapientia prima in Horace is the principal or most excellent wisedom; according to that of Job chap. 28.28. Ʋnto man he said, Behold the fear of the Lord, that is wisedom, and to depart from evil is understanding, that by way of eminence, the most excellent wisedom and understanding. The Jewish Arab reads, The first thing that wisedom gives in command is the fear of the Lord, and a goodness of understanding is to all that doe that.

The Hundred and Twelfth PSALM.

‖ 1.124 Praise ye the Lord.

The hundred and twelfth Psalm is a description of the present employments and felicities of the truly pious wan, such as do much tend to the honour and praise of God, who is so ex∣ceeding gracious unto all his servants, that there cannot be a greater freedom and bliss than to be in the number of them. And therefore the Psalm, which describes this, is by the Hebrews intituled Hallelujah, though there be no other express praising of God in it. It is composed like the former, the several short metres beginning with the letters of the Hebrew Alphabet.

1. BLessed is the man that feareth the Lord, † 1.125 that delighteth greatly in his commandments.

Paraphrase. 1. There is no true felici∣ty but that which consists in a most carefull performance of all the commandments of God, strictly abstaining from all that may displease him, and chear∣fully practising all that he requires of us. And indeed there is no such security of all true durable delight and pleasure as this, the present gratefulness, and the succeeding comforts of such practices to any truly vertuous mind, are a continual feast, of all others the most exceeding, and all other pleasures in respect of this are nothing worth.

2. His seed shall be mighty upon the earth; the generation of the upright shall be blessed.

Paraphrase. 2. And as this is the most pleasurable, so is it the most thriving skilfull method to bring all greatness and flourishing upon any family, to advance and inrich the posterity. For as long as God hath the dispo∣sing of the good things of this world, honour and wealth, &c. 'tis unreasonable to imagine that any subtleties or policies, projects or ambitions of ours, which have impiety in them, and thereby forfeit all title to God's benedictions, shall be near so successfull toward our present worldly interests, as a strict piety and constant adherence to the ways of God.

3. Wealth and riches shall be in his house, and his righteousness endureth for ever.

Paraphrase. 3. The promise of the greatest abundance and con∣fluence of earthly felicities being by God intailed on the persons and families of such men, as well as the eternal rewards in another world. (See 1 Tim. 4.8.)

4. Unto the upright there ariseth light in the darkness; he is gracious, and full of compassion, and righteous.

5. A good man sheweth favour and lendeth; he will guide his * 1.126 affairs with ‖ 1.127 discretion.

6. Surely he shall not be moved for ever: the righteous shall be in everlast∣ing remembrance.

Paraphrase. 4, 5, 6. And if any afflic∣tion at any time befall such (as the promises of felicities in this world are always to be taken with the exception of the cross, some mixtures of afflictions for gracious and wise ends, the punishing our sins here, that they be not punisht hereafter, the curing our spiritual maladies, and exercising our graces) yet are there such allays joyned with it, such strengths to support, and such seasonable and oft unexpected issues and deliverances out of it, that this cannot be lookt on otherwise than as a special work of his mercifull providence toward them. And (which is oft to be observed) this supply from God of allays and comforts in affliction, together with timely deliverances out of it, shall certainly be performed unto good men, not onely because 'tis promised them, and therefore shall not fail them, but also be∣cause 'tis made over to them from God's special providence, as a reward most fitly apportioned to several graces in them: as 1. to their charity and bounty and compassion to others, giving and lending to all that are in distress, God hath promised such, by way of proportionable reward, that they shall receive mercy as the wages of their mercifulness, and not onely in another world, but in this, they shall be blessed on earth, Psal. 37.25. So 2. to discreet moderation and temper both of their words and actions. Good men, if they be throughly, sincerely such, are meek, and not apt to be impatient in words or deeds, and so they contribute much to the allaying of their afflictions, and softening their persecutors, both which ragefull and impatient behaviour is wont to exasperate. And then 'tis over and above, a reward of their patience and meekness and discretion, which God hath allotted them to temper and sweeten and timely to remove their sufferings who bear them so well, at least to afford them strength, to make them very supportable. By these means, whatever misadventures they may for a time meet with here, God will assuredly provide for them, yea and for their posterity (if they go on constantly in their steps) he will give them stability in the prosperities of this life; and because a good name after death is as great a blessing as wealth or honour in this life, that proportion shall be secured to them also, their memory shall be fresh and flourishing among all posterities (when their bodies are rotten in their graves) and by their example they shall benefit many, when by their actions they can no longer oblige them.

7. He shall not be afraid of evil tidings: his heart is fixt, trusting in the Lord.

8. His heart is established, he shall not be afraid, untill he [ a] ‖ 1.128 see his desire upon his enemies.

Paraphrase. 7, 8. Another special pri∣vilege there is that belongs to every pious man. His adhe∣rence to God and depen∣dence on him is an amulet against all worldly fears or apprehensions; when the news of danger or misery, the one imminent, the other already present, assaults him, it is not able to disquiet or disturb him. The reason is, he hath resigned his whole being into God's wisest dis∣posal, and is assuredly perswaded that his divine choices are to be preferred, that what he sends or permits to fall, is fitter for his turn than any thing else that he could chuse for himself, and consequently that if God sees it not good for him, he will avert it before it come, or remove it speedily: and by this one assurance he is compleatly fortified, not onely for a pa∣tient, but chearfull entertainment of all that is or shall come, remains unmoved, and well pleased with God's present dispen∣sations, whatsoever they are, and so constantly continues, till the same hand that sent them give him release and deliverance out of them, which in God's good time shall be done also.

9. He hath dispersed, he hath given to the poor, his righteousness endureth for ever; his horn shall be exalted with honour.

Paraphrase. 9. As for his charity and constant liberality to the poor, (which is a special piece of piety, and interpreted by God as if it were done to himself) it never goes unrewarded. One crown is reserved for it, eternal felicity in another world; which though a gift of God's free bounty, shall then be dispersed with respect to the performances of this kind (see Matt. 25.34, &c.) And another is presently bestowed here; wealth, and honour, and a most flourishing condition in this world, is very frequently the visible and discernible, and when not so, yet the secret unob∣servable reward of this one sort of piety, being promised to it more peculiarly than to ••ny other good works. Deut. 26.11.13. Psal. 41.2.37.26. Prov. 11.24, 25, 26, 27.13.22.14.21.19.17.22.9.28.27. Mar. 10.30.

10. The wicked shall see it, and be grieved, he shall gnash with his teeth and [ b] melt away; the desire of the wicked shall perish.

Paraphrase. 10. To conclude, the fe∣licities of piety even in this life are such, as are matter of real envy and trouble and indignation to the wicked, who cannot chuse but see it, and secretly confess it, and repine and malign and be disquieted at it, whilst themselves, be they never so intent and industrious in the getting and keeping of worldly wealth, do yet sensibly decay and grow hinderly, all their designs and indirect methods of thriving are curst and blasted, and pursued with a continual improsperousness; yield them no kind of fruit in this world, yet cost them full dear in another.

Annotations on Psal. CXII.

[ a] * 1.129V. 8. See his desire] The phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall see, in composition with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on his distressers or op∣pressors, hath been already explained, Note on Psal. 44. c. in reference to David at that time. 'Tis used again Psal. 59.10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God shall let me see or look on mine enemies; and Psal. 92. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mine eye hath lookt on mine enemies, and mine ear hath heard of them that rise up against me, i. e. seen and heard of their destruction v. 10. and so the Chaldee reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on the ruine — So Psal. 118.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I shall look upon my ha∣ters: the LXXII. reade, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I shall behold my enemies, i. e. having God for my aux∣iliary, I shall without fear look on them. Here it is applied more generally to all pious men, and must still be rendred shall behold or look upon his op∣pressors or distressers; the meaning still being pro∣portionable, he shall behold them securely, confi∣dently look in their faces, as we say, as being now no longer under their power, being freed from their tyranny and pressures. The Chaldee, which rendred it Psal. 44. by seeing revenge, here change it into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 redemption, deliverance from his dis∣tress.

[ b] V. 10. Melt away] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, * 1.130 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to dis∣solve or melt, being joyned with seeing, grieving and gnashing with the teeth, expressions of the wic∣ked man's envy, may be thought to belong to the same matter, consuming or melting away with grief. But the word signifying any kind of melting, con∣sumption, or dissolution, outward of the estate, as well as inward of the mind, that particularly which is caused by putrefaction, that may as pro∣bably be the notion of it here; and so it best agrees with that which follows, the desire of the wicked shall perish. Whilst pious men thrive and prosper, wicked men decay, consume, melt away, and all their covetousness, worldly-mindedness, earnest pursuit of wealth (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 desire imports) comes to nought and perisheth. The Syriack therefore for mel∣ting reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall be taken away or destroyed.

The Hundred and Thirteenth PSALM.

‖ 1.131 Praise ye the Lord.

The hundred and thirteenth is a thankfull commemoration of the glory and condescensions of God, and the great and signal works of his providence to the most afflicted abject creatures (never more discernible than in the work of redemption) and from the matter of it was by the Hebrews styled, as the two former, Hallelujah. (See note ^a. on Psal. 106. and 111.

1. PRaise, O ye servants of the Lord, praise the name of the Lord.

Paraphrase. 1. All faithfull servants of God are most nearly concerned and obliged chearfully to celebrate and commemorate the great and glorious and gracious works of God.

2. Blessed be the name of the Lord from this time forth for evermore.

Paraphrase. 2. To him therefore be all possible praise and glory ascribed both now and to all eternity.

3. From the rising of the Sun to the going down of the same the Lord's name is to be praised.

Paraphrase. 3. From one end of the heathen world unto the o∣ther (see Mal. 1.11.) his mercies and goodness to mankind (especially that great Evangelical mercy, the gift of Christ) shall be solemnly proclai∣med and promulgated.

4. The Lord is high above all nations, and his glory above the heavens.

Paraphrase. 4. The power and domi∣nion of God is paramount, the greatest Empires in the world are all subordinate to him; He is the one supreme Lord over all the world, and not onely of this one people which is called by his name: And though the highest heavens be the special place of his mansion, yet his glory is infinitely greater than to be incircled or comprehended by them.

5. Who is like unto the Lord our God, [ a] who † 1.132 dwelleth on high,

6. * 1.133 Who humbleth himself to behold the things that are in heaven and in the earth?

Paraphrase. 5, 6. And above all other ways of expression, herein is he most incomparable, that sitting in the highest heavens in the greatest majesty, he is pleased to descend to this low state of ours, to visit us here below in the greatest humility (not onely by overseeing, overruling and governing the affairs of this lower world, but by assumption of our flesh pitching his tent among us, and so corporally visiting us, in the incarnation of the Son of God.)

7. He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill,

8. That he may set him with princes, even with the princes of his people.

9. He [ b] ‖ 1.134 maketh the barren woman to keep house, to be a joyfull mother of children. Praise ye the Lord.

Paraphrase. 7, 8, 9. And as this God of heaven hath been pleased thus to descend and humble himself to us, so is he graci∣ously pleased to exalt those that are humbled, and from the lowest pitch of worldly vileness and desolation to advance sometimes to the highest dignities, even to that of the royal throne, 1 Sam. 2.8. at o∣ther times to dispense other seasonable mercies, children to the barren Sarah and Hannah, a••d many the like (but especially the gift of grace, and of more grace to the humble, the glad tidings of the Gospel to the poor.) For which we are all obli∣ged to pay him our Hallelujahs.

Annotations on Psal. CXIII.

[ a] V. 5. Dwelleth on high] The Syntaxis in this place is very poetical, and a very discernible 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in it.* 1.135 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are acknowledg∣ed to be in exact opposition one to the other, the first from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 high, is exalting himself, the latter from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lowly, humbling himself. And proporti∣onably 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in heaven and earth must be opposed also, and the one joyned with his exal∣tation as the term of that, and the other with his humiliation as the term of that: and then the like decorum being observed betwixt dwelling, and seeing or beholding (the higher being proper for the habi∣tation, but the lower being accommodated to the works of his providence, signified by seeing) the construction will be regularly thus, who is like unto Jehovah our God, who exalteth himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to heaven 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to inhabite or dwell there, and yet hum∣bleth himself (at the same time) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the earth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to see, behold, or order all things therein by his providence and his grace? An observation which hath always had truth in it from the begin∣ning of the world, but then most signally, when the Messias, the supreme God of heaven, came to visit us here on earth in so great humility. Of this kind of composition there want not examples: see Cant. 1.5. I am black, but comely, as the tents of Kedar, as the curtains of Solomon; i. e. black as the tents of Kedar, but fair as the curtains of Solomon. So Deut. 32.42. I will make my arrows drunk with blood, and my sword shall devour flesh, with the blood of the slain and of the captives: where the sense exacts this other placing, I will make my arrows drunk with blood, the blood of the slain, and my sword shall devour the flesh of the captives— So Rom. 1.12. the righteous∣ness of God is revealed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from faith to faith, i. e. the righteousness of God by faith is revealed to faith, or that men might believe: see Note b. on that Chapter. To this sense I conceive all the an∣cient translators had respect, the Chaldee rendring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 who exalted his habitation that he may dwell, and lets down his eyes that he may see in heaven and in earth; but the LXXII. more expresly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who dwelleth in the heights, and beholdeth the things that are below in the heaven and in the earth; and so the Syriack, who sitteth on high, and beholdeth or looketh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on that which is deep or low (not as the Latin reads coelum & terram, the heaven and earth; but) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. on heaven and earth. In all which rendrings the letting down the eyes, the beholding the things that be low or deep, cannot be common to the heaven and earth, but is proper to the earth in opposition to heaven. For as for the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the regions of the air,* 1.136 it can∣not probably have place here, any more than v. 4. where his glory is said to be above the heavens, to ex∣press the infiniteness of it, by its superiority to the highest of all creatures, which consequently must be resolved to be the highest heavens, and not the air, which is much inferiour to them. If this should seem to be too unusual and violent an hyper∣baton, then the meaning must be, that although God be high in his throne of glory, yet he conde∣scends to the managery of the whole fabrick, stoops down to behold the things on earth, and by as great a condescension, looks on those in heaven; his glory therein approving it self to be above the heavens, be∣cause his beholding the transactions there is a de∣scending or looking down.

[ b] V. 9. Keep house] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 house, * 1.137 is sometimes best rendred family: so Gen. 7.1. Go thou and all 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy family into the Ark. So Exod. 1.21. God made for the midwives, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 families, 2 Sam. 7.11. God shall make 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a family, i. e. give thee children. And so here speaking of God's mercy to the poor and lowly, and instancing in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the barren, childless woman, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 settling her an house, must be giving children, and so will most intelligibly be rendred, settleth the barren in a fami∣ly,; and then to it will best accord what follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a joyfull mother of children, there being no such matter of joy to a barren woman, as that of having children. The Jewish Arab quite leaving out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in his translation, renders it, and that maketh the barren woman a joyfull mother of children; as thinking it included in the sense. A phrase very nigh unto this we had Psal. 68.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where the speech be∣ing of solitary persons, widows, &c. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nifying adverbially, at home, the rendring was somewhat to differ from this, as the sense did.

The Hundred and Fourteenth PSALM.

The hundred and fourteenth is a brief recital of the miraculous works of God to his people the Jews, in their redemption out of Aegypt, and journey to Canaan; an emblem of his grea∣ter miracles of mercy in the redemption of mankind by the death of his Son.

1. WHEN Israel went out of Aegypt, the house of Jacob from a ‖ 1.138 people of [ a] strange language,

2. Judah was [ b] his † 1.139 sanctuary, and Israel his * 1.140 dominion.

Paraphrase. 1, 2. When God was plea∣sed to deliver his people of Israel out of the servitude they indured in Aegypt, he did in a signal manner demonstrate both the sacred and inviolate nature of all his promises, and the overruling virtue of his power and dominion over all creatures, his fidelity at once, and his omnipotence.

3. The sea saw it and fled, Jordan was ‖ 1.141 driven back.

Paraphrase. 3. At his least command the Red sea departed out of the chanel, and left a dry ground for them to pass in the midst of it; as at another time the river Jordan parted asunder, and the current stopt its course, and went backward, the waters were cut off, Jos. 4.7. whilst Joshua and the people passed over it.

4. The [ c] mountains skipped like rams, and the little hills like lambs.

Paraphrase. 4. And at the giving the Law to them in the wilder∣ness, the whole mountain on which it was, Mount Sinai, all the greater and lesser branches of it, did greatly shake, and move out of the place most terribly, Exod. 19.18.

5. What ailed thee, O thou sea, that thou fleddest; thou Jordan, that thou wast driven back?

6. Ye mountains that ye skipped like rams, and ye little hills like lambs?

7. Tremble thou earth at the presence of the Lord, at the presence of the God of Jacob,

8. Which turned the rock [ d] into a † 1.142 standing water, the flint into a fountain of waters.

Paraphrase. 5, 6, 7, 8. If any man de∣manded what was the reason of the prodigious ebb of the Red sea, or of the standing still and parting of Jordan, of the terrible earthquake and commotion that was of the whole mountain and parts of Sinai, the account is evident, God was there pleased by the ministery and guard of Angels to exhibit himself in a special manner to that people for their rescue out of Aegypt, and to bring them into Canaan, and to deliver his Law unto them; and that presence of his was the the only cause of all these prodigious effects, as at another time it was of bringing such plenty of water out of a rock of flint, that it maintained a current (as if it had been a notable spring) some considerable time after.

Annotations on Psal. CXIV.

[ a] * 1.143V. 1. Of strange language] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is by the Chaldee here rendred, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 barbarous, and so by the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The word among the Greeks and Latins comes from the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ex∣tra, redoubled, and so signifies to a Jew any man of any other nation, and so fitly answers to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a stranger or alien.

[ b] * 1.144V. 2. His sanctuary] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will li∣terally be rendred to or for his holiness, and being joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was will signifie, that Judah, the people of the Jews there spoken of, was made use of by God on, or among, them to demonstrate his holiness, in the notion wherein oft it is taken for the keeping his promise sacred or inviolate; as when Psal. 111.9. speaking of the firmness and immuta∣bility of his Covenant, it is added, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 holy (as in another respect, reverend) is his name. The meaning then is, that Judaea was a special in∣stance of his holiness, or performing his promise made to Abraham long before. And then in pro∣portion, that which follows must be understood, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Israel was his power, i. e. Israel was an instance of his power, in his acting for Israel he declared his omnipotence most signally; the LXXII. literally render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his power, but the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his praise or glory, i. e. in dealing with whom he set forth his glory. In this, as in the former verse, the expression is poe∣tical. In the first verse, as Israel and the house of Jacob are the same thing in several names, so is Aegypt and the barbarous people. And here, as Judah and Israel are all one (the separation being not made at that time, which is here respected) so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his holiness, or to his holiness, and his power, are joyntly attributed to the same subject, Judah and Israel; not that the holiness of God was shewed in one, and the power in the o∣ther. Another interpretation the words are capa∣ble of, that as Judah marcht out of Aegypt, the cloud which went before the host abode upon them, and that presentiating Almighty God, and still consecrating and making holy the place of his abode, may found that speech, that Judah was his sanctua∣ry, or place of his residence. And then, as Psal. 136.9. the moon is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a domi∣nion in the night, i. e. in an active sense to rule, and govern; so the meaning of Israel's being his domini∣on here may be, their being impowered as a Prince by God, to go out with an high hand, executing ju∣stice on their enemies.

[ c] V. 4. * 1.145 Mountains] Though the earthquake at the giving the Law were so remarkable, that there can be no doubt of the fitness of accommodating this skipping of the mountains to it; yet 'tis not a∣miss to mention the interpretation of Kimchi, who applies it to the striking the rocks in Rephidim and Cades, which also hath this probability, that Na∣turalists observe that earthquakes sometimes make eruptions of water.

[ d] V. 8. * 1.146 Standing water] The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is best rendred a lake of water, to note the abundance of it; accordingly the Chaldee renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in∣to a river,: and so the Psalmist expresly describes the gushing out of the waters from the rock, that they ran in dry places like a river, Psal. 105.41.

The Hundred and Fifteenth Psalm.

The hundred and fifteenth (by the LXXII. and Syriack and Latin and Arabick and Aethiopick † 1.147 annexed to the former, but distin∣guisht in the Hebrew and Chaldee) is a rendring of all glory to the true and onely God in opposition to all Idol-Deities, and a calling upon all sorts of men to place their whole affiance and trust in him.

1. NOT [ a] unto us, O Lord, not unto us, but unto thy name give glory,* 1.148 for thy mercy and for thy truths sake.

Paraphrase. 1. O Lord, we sinfull and vile men are most unable in the least degree to glorify thee, we are most unworthy of the least of all thy goodness, abundantly reached out unto us; no strength of ours hath contributed in the least to our felicities, no merit or desert of ours hath brought them down from thee by way of due or challenge: thine holy blessed and most glorious name, that hath wrought all in us and for us, must in all reason have the in∣tire honour and praise of all; there being no other motive or impellent to excite or invite thy mercies but thine own meer grace and favour, and thy fidelity and immutable constancy to thy Covenant and promises freely made to us, which thou wilt never fail to perform.

2. Wherefore should the heathen say, Where is now their God?

Paraphrase. 2. The heathen Idolaters round about us have not sped so well in their machinations or attempts against us, as to have any temptation to reproach us of the God we worship, that he is either unable or unwilling to help us.

3. But our God is in the heavens, he hath done whatsoever he pleased.

Paraphrase. 3. Though the God we worship be not here in any visible shape among us, as their Idols are, his court of residence, his palace and throne being in the highest heavens; yet hereby is he not so removed from us, but that he hath been always able to perform whatsoever he hath pleased, as readily and effectually as if he had been always bodily present among us.

4. Their [ b] Idols are silver and gold, the work of mens hands.

5. They have mouths, but they speak not; eyes have they but they see not;

6. They have ears, but they hear not; noses have they, but they smell not;

7. They have hands, but they handle not; feet have they, but they walk not, neither [ c] ‖ 1.149 speak they through their throats.

8. They that make them are like unto them, so is every one that trusteth in them.

Paraphrase. 4, 5, 6, 7, 8. Whereas the gods falsly so called, which the heathens worship, and from whom they expect re∣lief and assistance, are no∣thing but so many liveless images of wood, stone, or metall, conceived by them to be inspirited by the false dei∣ties to whose names they are consecrated, but have really not the least degree of sense or life in them: The materials whereof they are made are perfectly inanimate, and the artificers carving on them mouths, and eyes, and ears, and noses, and hands, and feet, and throats, is not at all available to give them the use or first faculty of language, or sight, or any other sense, or so much as of breath. And then they that can carve and work them to this end, specially those that can offer their prayers, repose their confidences in such inanimate statues, are certainly, as to any regular use of their faculties, as senseless, as irrational as any of them, act as contrary to all reasonable or animal rules, as meer images would doe, if they were supposable to doe any thing.

9. O Israel, [ d] trust thou in the Lord; he is their help and their shield.

Paraphrase. 9. Whilst those, the best gods that other nations ac∣knowledge, are thus perfectly impotent, the God of Israel is a God of goodness and of power, as able as willing to relieve them that trust in him. O let all that are admitted to the honour of being own'd as his people, confidently rely and repose their trust in him.

10. O house of Aaron, trust in the Lord; he is their help and their shield.

Paraphrase. 10. And above all, those especially that draw nigh to him, wait on his altar, officiate in his divine service, are in peculiar manner obliged to offer up their prayers, and repose their affiance in him, who hath promised to be present and assistent to them, as those which are his proxies and commissio∣ners upon earth, to intercede betwixt God and man in things belonging to God.

11. Ye that fear the Lord, trust in the Lord; he is their help and their shield.

Paraphrase. 11. And the same is the duty, or rather privilege, of all faithfull servants of God, to repose their whole trust in him, as one that will be sure never to fail them nor forsake them.

12. The Lord hath been mindfull of us, he will bless us; he will bless the house of Israel, he will bless the house of Aaron.

Paraphrase. 12. Of this we have had many experiences in the seve∣ral acts of his power and mercy toward us, and each of those is a pawn and ingagement to secure us of the continuance of the like both to our Church and State, Temple and People, whensoever we have need of it.

13. He will bless them that fear the Lord, † 1.150 both small and great.

Paraphrase. 13. And the same will he not fail to doe to all true ser∣vants of his, of what condition soever they are in this world; the greatest Prince shall not have any privilege herein above the meanest peasant.

14. The Lord shall increase * 1.151 you more and more, you and your children.

Paraphrase. 14. And the same blessings which he bestoweth on such, he will continue and intail upon their posterity.

15. Ye are the blessed of the Lord which made heaven and earth.

Paraphrase. 15. This is a prerogative indeed, wherein the pious man infinitely exceeds and surpasses all other men in the world, that he and his family, and all that come from him, are the peculiar province and care of the Creator of all the world; and what blessing is there that they may not confidently expect and depend on by that tenure?

16. ‖ 1.152 The heavens, even the heavens are the Lords; but the earth hath he given to the children of men.

Paraphrase. 16. The highest heavens hath God provided for his own palace and court of resi∣dence; but the other part of the Universe, the inferiour globe of earth and air and sea, hath he given to man, to have the dominion and use of the creatures that are therein.

17. The dead praise not the Lord, neither any that go down into silence.

18. But we will bless the Lord from this time forth and for evermore. Praise the Lord.

Paraphrase. 17, 18. And to this vast bounty of his what praises and acknowledgments of ours can ever bear any proportion? The most we can doe in discharge of this duty is, to bless and serve him constantly whilst we live here; and when we are gone off from this scene where this service is performed to him, and our bodies laid in their graves, where there is nothing but silence, no power or opportunities of serving or magnifying God any longer, to leave it as a legacy to our posterity through all successions unto the end of the world, that they may supply our defects, and sing continual Hosanna's and Halle∣lujah's to him for ever.

Annotations on Psal. CXV.

[ a] * 1.153V. 1. Not unto us] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is literally to be ren∣dred not with us, in the notion wherein that is said to be with us which we have, or is in our power: as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. 73.25. who is with me? or, whom have I in heaven? and Gen. 33.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 enough with me, or I have enough.

[ b] * 1.154V. 4. Idols] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies lite∣rally grievances; and 'tis usually observed that the Jews imposed names of ill omen on the heathen Dei∣ties: so the feasts dedicated to them in their idi∣ome are proportionably 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mourning, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fear, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 contrition. But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which sig∣nifies to be sad and anxious, signifies also by Metony∣my, to form or frame any thing very diligently (applied to God's framing of us, Job 10.8. and to enemies distorting and depraving others words, Psal. 56.5.) And in that notion of it also may be deduced 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, the simulacra, idols or Ima∣ges of the Gentiles, which being consecrated by their Priests, and thereby thought to be animated by those whose images they are, thenceforth are worshipped as Gods. So when 2 Sam. 5.21. we reade that the Philistims left there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their images, 1 Chron. 14.12. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their Gods. So S. Augustine De Civit. Dei l. 8. c. 23. tells us of the Theology of the heathens, received from Trismegistus, that the simulacra or statues were the bodies of their Gods, which by some magical ceremo∣nies or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were forced to joyn themselves as souls, and so animate and inliven those dead organs, to assume and inhabit them. So saith Minutius, Isti impuri spiritus sub statuis & imaginibus conse∣cratis delitescunt, those impure spirits lie hid under the consecrated statues or images; and again, rapiunt ad se daemonia & omnem spiritum immundum per conse∣crationis obligamentum, they catch and force to them the devils, and every unclean spirit, by the band of consecration (the spirits are supposed to be annext and bound to them by their magical rites and cere∣monies.) So Arnobius cont. Gent. l. 6. Eos ipsos in his (signis) colitis, quos dedicatio infert sacra, & fabrilibus efficit inhabitare simulacris, the heathens in the images worship those which the dedication or con∣secration 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 disco∣vers it, and assures all men, that they are as inani∣mate and senseless after the consecration as before, bare silver and gold, with images of mouths and ••ars, &c. but without any power to use any of them, and consequently most unable to hear, or help their votaries.

[ c] V. 7. Speak they] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here signifies, * 1.155 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Targum reads, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as a vapour, i. e. breath of the mouth in winter. If it be not this, then sure 'tis an inarticu∣late 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.

[ d] V. 9. Trust thou] For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the imperative, * 1.156 trust thou, the LXXII. appear to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the praeter tense, and so render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath hoped, and so in v. 9, and 10. And so the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they of the house of Israel trust. And if that were the true reading, the sense would well accord, in op∣position to what went before. The idol-worship∣pers, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 al∣tering the signification from the imperative, para∣phraseth, and as the house of Israel hath trusted in the Lord, because he, &c. v. 12. so the Lord will be mind∣full 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 compo∣sed 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. ‖ 1.157 [ a] I Love the Lord, because he hath heard my voice and my supplica∣tions.

2. † 1.158 Because he hath inclined his ear unto me, * 1.159 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 ca∣lamities 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 ‖ 1.160 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 dan∣gers were very great, I was pursued close, and incompas∣sed 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 † 1.161 simple: I was brought low, and he helped me.

Paraphrase. 6. That 'twas 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 de∣livered out of the sad condi∣tion 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 affor∣ded me this signal deliverance.

10. I believed, therefore have I spoken: I was greatly afflicted.

11. I said in my * 1.162 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 prudent to resort, the never-failing omnipotent hand of God, and to that I betook my self intirely, and from that I received my deliverance.

12. What shall I render to the Lord for all his benefits toward me?

13. I will take the [ b] cup of salvation, and call upon the name of the Lord.

14. I will pay my vows unto the Lord now in the presence of all his people.

15. [ c] Precious in the sight of the Lord is the death of his saints.

Paraphrase. 12, 13, 14, 15. For this and all other the abundant mercies which I have recei∣ved from God, I am now by all obligations concerned to make my most thankfull ac∣knowledgments, and to doe it in the solemnest manner, in the presence of the whole assembly, by way of publick festival, blessing and magnifying his ho∣ly name, that he hath not permitted my enemies to have their will of me, that he hath preserved my life, and not delivered it up into their hands, that he hath kept it as a jewel of his own cabinet, as being by me humbly deposited with and intrusted to him. And thus he always deals with those that rely and depend on him (see note b. on Psal. 86.)

16. O Lord, ‖ 1.163 truly I am thy servant, I am thy servant, and the son of thy handmaid; thou hast loosed my bands.

17. I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the Lord.

18. I will pay my vows unto the Lord now in the presence of all his people,

19. In the courts of the Lord's house, in the mids of thee O Jerusalem. Praise ye the Lord.

Paraphrase. 16, 17, 18, 19. O blessed Lord, how am I obliged to thee by all the bonds that a∣ny ingagement can lay upon me? No servant bought with a price or born in a man's house can be more closely bound to him, than I who have been rescued from the utmost danger by thee. What remains but that I should return to thee the humblest offerings of praise and prayer, spend my whole life as a vow'd oblation to thy service, render thee all possible praise in the publick assembly, in thy sanctuary, in the solemnest manner that is possible? Blessed be the name of the Lord.

Annotations on Psal. CXVI.

[ a] V. 1. I love the Lord] For the right understan∣ding of the two first verses, we must observe one special use of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (when it stands by it self ab∣solutely without any noun after it,* 1.164 as here it doth) for wishing or desiring. So Amos 4.5. for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ye have desired. So Jer. 5.31. my people 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wished, desired it so. Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which the LXXII. render it in all these places, sig∣nifies in Greek to desire; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Pha∣vorinus. Hence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 'tis a verb of wishing. And then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will be best rendred, I wisht that the Lord would hear; and so I suppose the LXXII. meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I desired that (not because) he will or would hear. Accordingly the Syriack renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is of the same importance with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I wisht that the Lord would hear. So the Jewish Arab, I desire not but that the Lord would hear my voice, and my supplication, and that he would hearken unto me when I call, in or by reason of what I find (or meet with) in my days. And then v. 2. follows cur∣rently, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that he would incline his ear to me; the Syriack reads, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that he would in∣cline his ear to me, in conjunction with the former verse.* 1.165 Then follows 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and in my days will I call, by days, I suppose, signifying calami∣ties, as Psal. 31.12. his day is coming, i. e. his di∣stress, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the day of his calamity, saith the Targum. So Obad. 12. the day of thy brother is the time of their being carried captive, v. 11. So the day of Jerusalem, Psal. 137.7. So Isa. 13.22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his days shall not be removed far, his time is come, is the time of his contrition, saith the Targum. The Syriack indeed leave out the ד there, as redun∣dant, and reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the (not my) day wherein I call him. In which also they depart from the Hebrew punctation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Without either of those changes the rendring will be most facile, I wished or desired that the Lord would hear 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my voice; or perhaps the voice (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be rendred, the ד being oft re∣dundant, and so both the Syriack and the LXXII. understands it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the voice) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of my supplications, in the genitive case; or by ap∣position, my voice, my supplications, that he would incline his ear unto me, In my days will I invoke or call upon him. The rendring these verses in the praeter sense, he hath heard, he hath inclined, is quite contrary to the following verses, which mention the distresses as approaching, and growing still more and more upon him, v. 3, 4. To what times this refers, and what were those his days must be uncertain, and onely matter of conjecture. 'Tis ordinarily thought to be a Psalm of David, and then it most probably belongs to the time of his flight from Absalom, to which his haste, or speed, or flight, ver. 11. probably determins it; and then ver. 14, 18, 19. must refer to his return to the sanctuary at Jerusalem, after the quelling of that rebellion: and to this, as being the most received sense, I have set the paraphrase. Yet some indica∣tions there are which make it probable to have been written after the Captivity (and then the days here must be like the day of thy brother, and of Jerusalem forementioned, denoting the Captivity, and so their flight also v. 9. their being carried captive, and v. 14, 18, 19. the celebrating of their return to the service of God in the Temple) viz. the Chaldee idiome observable v. 7. in the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and v. 12. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where the Chaldee or Syriack suffix 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is visible.

[ b] V. 13. * 1.166 Cup of salvation] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the cup of deliverances, for which the Chaldee reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the cup of redemptions. This was either more solemn in the Temple, by the Priest, or more private in the family. The former the drink-offe∣ring, or strong wine poured out in the holy place, Numb. 28.7. Of this R. Sol. Jarchi interprets it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. I will bring the drink-offering of praise which I vowed. And to this of the Temple the Praise may most reasonably be applied, because, as the Jewish Doctors tell us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Levites repeat not the song of the oblation, but onely over the drink-offering. Yet there was also the more private in their families, the cup of thanksgiving or comme∣moration of any deliverance received. This the master of the family was wont to begin, and was followed by all his guests. S. Paul calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the cup of blessing, that which was drank as a symbol of thanksgiving and blessing, and had forms of commemoration and praise joyned with it; and so by the Fathers, Justin Martyr, &c. (used of the Sacrament) is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the wine that hath thanksgiving said over it. The use of it was either daily after each meal, or more solemn at a festival. In the daily use of it, they had this form, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Blessed be our God the Lord of the world, who hath created the fruit of the vine. But on festival days there was joyned with it an hymn proper for the day (as upon the Passeover, for the deliverance out of Aegypt) as we see, Matt. 26.30. where the Paschal commemoration or postcoenium, advanced by Christ into the Sacrament of his bloud, was con∣cluded after the Jewish custom, with an hymn. And so here with the cup of salvation is joyned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a calling upon the name of the Lord. And both the more private and the solemn performance of this, with all the magnificent rites of solemnity belonging to it, is called the paying of vows to the Lord, that thanksgiving and acknowledgment which men in distress may be supposed to promise, upon condition of deliverance, or if they promise not, are however bound to perform, as a due re∣turn or payment for their deliverance.

V. 15.* 1.167 Precious] The notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place for rare or precious, must be so taken, as not to signifie that which is spoken of to be desirable to, or in the presence of the Lord, for it is the life, not the death of his servants, that is precious in that sense to God the preserver of their lives. But for their death to be precious is in effect no more, than that it is so considered, rated at so high a price by God, as that he will not easily grant it to any one that most desires it of him. Absalom here hostilely pursued David, and desired his death, he would have been highly gratified with it, taken it for the greatest boon that could have befallen him: but God would not thus gratifie him; nor will he

grant this desire easily to the enemies of godly men, especially of those that commit themselves to his keeping, as David here did, and therefore is called God's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (see note b. on Psal. 86.) for to such his most signal preservations do be∣long peculiarly. The Jewish Arab here reads, Precious with the Lord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the putting to death his saints, or giving up to death.

The Hundred and Seventeenth PSALM.

The hundred and seventeenth is a solemn acknowledgment of God's mercy and fidelity, and an exhortation to all the world to praise him for it.

1. O Praise the Lord, all ye [ a] nations; praise him, all ye people.

2. For his mercifull kindness is great toward us; and the truth of the Lord endureth for ever. Praise ye the Lord.

Paraphrase. 1, 2. All the heathen na∣tions of the world, and all the people dispersed over the face of the earth, have a singular obligation, as well as the children of Israel (Abraham's seed according to the flesh) to praise and magnifie the name of God (see Rom. 15.11.) and that especially for his great and transcendent mercy toward them in the work of their redemption, and the promulgation of his Gospel to them, wherein his promise of mercy to Abraham and his seed for ever, i. e. to his true spiritual posterity, to the sons and heirs of his Faith, unto the end of the world, shall be most exactly performed, and therein his fidelity, as well as mercy, manifested.

Annotations on Psal. CXVII.

[ a] * 1.168V. 1. Nations] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all the nations here, and in the next word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all people, signifie in the greatest latitude all the nations and people of the Gentile world, even 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the whole creation, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the whole world, Mar. 16.15. appears both by Matt. 28.19. where parallel to those phrases in S. Mark is no more than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all the nations here; but especially by Rom. 15. where for a proof of God's purpose that the Gentiles should be received into the Church, and joyn with the believing Jews in one consort of Christian love and faith, and praise God together in the same congregation, the proof is brought as from several other texts, so from these words in this Psalm. And this not onely by express citing v. 11. And again, Praise the Lord all ye na∣tions, and laud him all ye people, but also in the front of the testimonies by the phrases 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the truth of God, v. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the mercy or pity (of God) v. 9. both which are here mentio∣ned v. 2. For thus the discourse there lies, Christ was a minister of the circumcision, i. e. was by God appointed an instrument of the Jews greatest good, preaching the Gospel first to them, calling them to repentance, &c. and this for the truth of God, i. e. to make good God's fidelity or performance of covenant to them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to confirm the promises made to the fathers, i. e. to Abraham, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that the Gen∣tiles for his mercy might glorifie God: where though this preaching the Gospel to the Gentiles was a work of mercy, not so much as promised to or lookt for by them, and so there is nothing but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pity, compassion toward them; yet is this an effect of that ministery of Christ, which was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the truth of God, i. e. a completion of that promise made to Abraham, that he should be the father of many nations, which had never its per∣fect completion till the Gentiles came, and sat down with Abraham, became sons of this faith of Abraham, in this kingdom of heaven, the Church of Christ. And exactly to this sense the second verse of this Psalm is to be understood, as the reason why all the Gentile world is to praise and magnifie the name of God,* 1.169 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. because the mercy of God is strong upon us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was confirmed say the LXXII. and Latin, and the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 grew strong, was in full force upon us, i. e. all that mercy which is promised to Abraham for his spiritual as well as carnal seed, is fully made good 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon us (in which respect those words Rom. 15.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 — to confirm the promises of the fathers, may reasonably be thought to refer to these words in this Psalm, the making good of God's mercy to us, being, as in words, so in sense, parallel to confirming the promises to the Fathers) and the truth of the Lord endureth for ever, i. e. God's fidelity, which consists in an exact performance of his promise, endureth to the end of the world; because though the Jews for their unbelief were cut off, yet the Gentiles, the seed of Abraham's faith, were grafted in, and so God's promise of making him a father of many nations fully performed in the vocation of the Gentiles, at the time of the Jews obduration and apostasie. Thus much is manifest; yet perhaps it may be farther observable, that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 strong here attributed to the mercy of God, is the known title of the Messias, Isa. 9.6. For though the late Jews have endeavoured to interpret that place of Hezekiah, whom they there style 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Lord of eight names, Talmud, tract. Sanhedr. c. Chelek; yet the Targum and others have resolved it to belong to the Messiah, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be two of his names. And so in∣deed the mystery of our Redemption is to be loo∣ked on as an eminent exertion of the power of God, Act. 2.33. the Incarnation is shewing strength with God's arm, Luk. 1.51. and the Angel that brings the news of it, and (as the Jews tell us) hath his name correspondent to the imployment he mana∣ges, is Gabriel, from this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 strong. And so above all, the power was remarkable in his Re∣surrection, which was wrought by God's right hand, Act. 2.33. and v. 31. to this add that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.170 which follows, is taken notice of to be another of the names of the Messiah; and the Midrasch Tehillim observes, that that word comprehends all the let∣ters in the Alphabet, א the first, מ the middlemost, and ת the last, as Rev. 1.8. he is called Alpha and Omega, the first and the last, the beginning and the end.

The Hundred and Eighteenth PSALM.

The hundred and eighteenth Psalm seems to be a gratulatory hymn to David upon his full and most undisturbed possession of the Kingdom, after the Ark was brought to Jerusalem, as may be conjectured from ver. 19, 20, 26, 27. and was probably appointed to be sung at the Feast of Tabernacles, v. 15. (some parts of it in the person of the people, and others, by way of alternation, in the person of the King himself) the most joyfull solemnity in the whole year, as about which time the armies returned home from the field, and Hosanna, v. 25. the acclamation then used of course, though no extraordinary accident had happened. It is ap∣plied both by our Saviour, Matt. 21.42. and by S. Peter, 1 Pet. 2.4. to Christ the Son of David, as by his ascension he was installed to be the King, and so the head corner stone of the Church; and it is therefore made up of lauds and praises to God for all his mercies.

1. O Give thanks unto the Lord, for he is good, because his mercy endu∣reth for ever.

2. Let Israel now confess that his mercy endureth for ever.

3. Let the house of Aaron now say that his mercy endureth for ever.

4. Let them now that fear the Lord say that his mercy endureth for ever.

Paraphrase. 1, 2, 3, 4. It is now a fit season for all, people and Priests, especially for all tru∣ly pious men, (the most con∣cerned and interessed per∣sons) to laud and magnifie the great goodness and constant mercies of God toward us, let all therefore joyn uniformly in the performance of it.

5. I called unto the Lord in distress: the Lord answered me, ‖ 1.171 and set me in a large place.

Paraphrase. 5. When I was brought into great distress, (may Da∣vid now say) I addrest my prayers to God for deliverance, and he presently sent me a most seasonable relief.

6. The Lord is on my side; I will not fear what man can doe unto me.

Paraphrase. 6. And having God to take my part, I have no rea∣son to apprehend the power or malice of man, whatsoever it is.

7. The Lord † 1.172 taketh my part with them that help me: therefore shall I * 1.173 see my desire upon them that hate me.

Paraphrase. 7. As long as he is on my side to support and assist me, I shall not fear to meet an whole host of enemies.

8. It is better to trust in the Lord than to put any confidence in man.

9. It is better to trust in the Lord than to put any confidence in Princes.

Paraphrase. 8, 9. He that reposeth his whole trust in God, hath thereby a far better security than all the Princes or men in the world can yield him.

10. All nations compassed me about; ‖ 1.174 but in the name of the Lord will I destroy them.

11. They compassed me about, yea they compassed me about; † 1.175 but in the name of the Lord I will destroy them.

Paraphrase. 10, 11. Let all the men and nations in the world be∣girt me never so close, and leave me no way in humane sight for mine escape and re∣lief, yet I have my confidence in God; and being thus fortified with ammunition and auxiliaries from heaven, I shall make no doubt to repell and destroy them all.

12. They compassed me about like bees, [ a] they ‖ 1.176 are quenched as the fire of thorns, † 1.177 for in the name of the Lord I will destroy them.

Paraphrase. 12. Let them swarm about me as thick as bees, seise on me with the same violence that the fire doth upon ‖ 1.178 chaff or thorns which it presently sets a flaming and consumes; yet being thus armed as I am with a full trust and reliance on the omnipotent power of God, I shall escape their fury, and cut them off, in stead of being destroyed by them.

13. Thou hast thrust fore at me, [ b] * 1.179 that I might fall: but the Lord helped me.

Paraphrase. 13. Mine enemies violence was so great, that I had no power to resist it, but was just ready to fall and sink under it: and just then, when my distress was greatest, God interposed for my relief.

14. The Lord is my strength and my song, and is become my salvation.

Paraphrase. 14. On him have I always depended as my onely sup∣port, him have I always acknowledged and praised, and exprest my confidence in him; and accordingly now in time of my want he hath rescued me, and set me in perfect safety.

15. The voice of rejoycing and salvation is in the tabernacles of the righ∣teous: the right hand of the Lord doeth valiantly,

16. The right hand of the Lord [ c] is exalted, the right hand of the Lord doeth valiantly.

Paraphrase. 15, 16. And thus it is with all that adhere stedfastly to their obedience to, and trust in God; their whole lives are made up of receiving and celebrating mercies and deliverances from God, such as his omnipotent hand worketh for them, either without the as∣sistance of humane aids, or so as the success is eminently imputable to God and not to man.

17. I shall not dye, but live, and declare the works of the Lord.

Paraphrase. 17. And having received this instance of his mercy at this time, being now secured from my greatest dangers, what remains for me, but to spend my whole age in proclaiming the power, and mercy, and fidelity of my deliverer, and call all men off from their vain and weak trusts, the arm of flesh, to this more skilfull and politick dependence on God?

18. The Lord hath chastened me sore; but he hath not given me over unto death.

Paraphrase. 18. God hath most justly delivered me up to be severe∣ly punisht, pursued and hun∣ted by my enemies; but then hath seasonably delivered me out of their hands, and not permitted me to be overwhelmed by them.

19. Open to me the gates of righteousness: I will go into them, and I will praise the Lord.

20. This ‖ 1.180 gate of the Lord into which the righteous shall enter.

Paraphrase. 19, 20. The sanctuary of God, the holy place whither all good men resort, to peti∣tion mercies, and to acknow∣ledge them when they are received, is that to which, as I am most bound, I will now make my most solemn address, and there commemorate God's mercies to me. Or, I will make use of all † 1.181 occasions as may make way for the prai••••ng God,

21. I will praise thee, for thou hast heard me, and art become my salvation.

Paraphrase. 21. Proclaiming to all the gracious returns I have recei∣ved to my prayers, the abundant and seasonable deliverances which God hath afforded me.

22. [ d] The stone which the builders refused, is become the head-stone of the corner.

23. This † 1.182 is the Lord's doing, it is marvellous in our eyes.

Paraphrase. 22, 23. And now may all the assembly of Israel rejoyce, and joyn in their congratu∣lations, that being now fallen out in King David's exaltation to the throne (and much more eminently in the resurrection and ascension of the Messiah) which is ordinarily said, (whether by way of History or Parable) that the stone which, in the laying the foundation of some eminent building, was oft tried by the builders, and as oft rejected by them, as unfit for their use to any part of the fabrick, and thereupon cast among and covered over with rubbish, was at length, when they wanted a stone for the most eminent use, the coupling and joynting the whole fabrick together, found most exactly fitted for the turn, and so put in the most honourable place, the chief corner of the building. A thing so unexpected and strange, that it was with reason judged as special an act of God's providence, as if it had been sent them down immediately from heaven. As strange was it, and as imputable to God's special hand, that David, of no eminent family, the son of Jesse, and withall the youngest and most despised of his brethren, should be in Saul's stead exalted by God to the regal throne, and being for this driven by Saul from his court, and pursued as a partridge on the mountains, should yet continually escape his hand, and be peace∣ably placed in his throne. And so yet farther in the mystery, that the Messiah, the son of a Carpenter's wife, with him brought up in the trade, that whilst he made known the will of God had no dwelling-place, that was rejected by the chief of the Jews, as a drunkard and glutton, and one that acted by the Devil, as a blasphemous and seditious person, and as such put to the vilest death, the death of the Cross, and was held some space under the power of the grave, should be raised the third day from death, taken up to heaven, and there sit in his throne to rule and exercise regal power over his Church for ever. This certainly was a work purely divine, and so ought to be acknowledged and admired by us.

24. This is the day the Lord hath made: we will rejoyce and be glad in it.

25. Save now, I beseech thee, O Lord; O Lord, I beseech thee, send now prosperity.

Paraphrase. 24, 25. This day is the ce∣lebrating of a mercy wrought eminently, signally and pecu∣liarly by the Lord ('twas he that exalted David to the throne, and he that will advance the Messias to his regality in heaven) and thereby peculiarly consecrated by God to his service, and so for ever deserves to be solemnized by us, being matter of the greatest joy imagi∣nable to all subjects, either of David's or of Christ's Kingdom (and so this Psalm fit for a Paschal Psalm in the Church of Christ for ever.) Now it seasonable to use Hosannahs (see note on Psal. 20. d. and Matt. 21. a.) acclamations and wishes of all manner of prosperity to this King exalted by God, David, the type of the Messiah. Let us all joyn in doing it most solemnly, crying, people and priest together.

26. Blessed be he that cometh in the name of the Lord: we have blessed you ‖ 1.183 out of the house of the Lord.

Paraphrase. 26. The Lord be praised for the great mercy of this King, sent us so peculiarly by God, but especially for the Messias, whose coming hath been so long promised and expected (see Matt. 21.9.) All we that belong to the house of God, the Priests that wait on his sanctuary, do heartily bless God for this day, and beseech his blessing on him that is now crowned: and so shall all the Church of the Messias for ever celebrate him, bless God for his exaltation, and pray to God to prosper this regal office unto him, bringing in the whole world unto his service.

27. God is the Lord † 1.184 which hath shewed us light: bind the [ e] sacrifice with cords, even to the horns of the altar.

Paraphrase. 27. Thus hath God shewed forth himself as in mercy, so in power for us; he hath magnified himself, exercised this double act of his dominion over the world, 1. in raising David from so mean an estate to the regal throne, 2. in raising Christ from death to life, and then assuming him to an intire dominion over the world, to endure to the day of judgment. And in both these he hath revived us with the most chearfull beams of his divine goodness. O let us in commemoration thereof keep an anniversary sacrifical feast (see v. 24.) to praise and magnifie his name for these and all his mercies, every man giving thanks and saying,

28. Thou art my God, and I will praise thee: thou art my God, I will ex∣alt thee.

Paraphrase. 28. I will laud and praise thy mercies, so eminently vouchsafed unto me, and in so peculiar a manner inhansed to the benefit of my soul, and proclaim thy goodness and superlative divine excellencies to all the world:

29. O give thanks unto the Lord, for he is good, for his mercy endureth for ever.

Paraphrase. 29. Calling unto all to con∣fess and extoll thy acts of pro∣vidence and divine dispensa∣tion, wherein thou hast most graciously exhibited thy self to us, and from time to time continued to oblige us, and so wilt continue for ever.

Annotations on Psal. CXVIII.

[ a] * 1.185V. 12. Quenched] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be ex∣tinguisht, or go out, is regularly interpreted, quenched, is yet by the ancient interpreters far otherwise ren∣dred. The Chaldee reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 burning, and the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were on fire, the Arabick inflamed, and the Latin exarserunt, they burnt or flamed; which makes it probable, that as many other words in the Hebrew language are used in contrary senses (see Mr. Pocock in his Miscellany notes cap. 2.) so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies in other places passively to be consumed

or extinguisht, may signifie here, as an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to flame, or in an active sense, as in Arabick 'tis used, violently to break in or set upon, as in war or contention, when men violently rush one on ano∣ther. So R. Solomon on the place, notes the signi∣fication of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be sudden leaping, used therefore of fire and water, for their sudden leaping out of their place, and then applied to fire, it will be flaming. And thus it best agrees with that which follows, as fire among the thorns, for 'tis certain that flames violently: and thus it best connects with the antecedents, the other example of their coming about him like bees, with which 'tis joyned without any note of disjuction. This I say, be∣cause all the ancient interpreters, except the Sy∣riack, agree in this rendring; and the Syriack re∣teining the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, must be in∣terpreted to the same sense that shall appear to be∣long to the Hebrew, and by the addition of the copulative and, doth rather incline to this sense, They came about me like bees, and they— If this be not it, then the meaning of those interpreters must be supposed to be, that as the fire among thorns is soon extinguisht by the consumption of the thorns, so for the time that it burns, it flames extremely; and so the similitude of his enemies is supposed to hold in the burning, as well as the extinction, (and so 'tis observed of the bees that they dye, or lose all vigor, when they sting, animasque in vulnere po∣nunt) and then still this divolves to the same effect or purpose. But for the notation of the word it self, that 'tis here used in the sense of flaming, and not being extinguished, one farther argument may be drawn from the whole contexture, specially from the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the name of the Lord, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which follows, both thrice re∣peated in the same manner v. 10, 11, 12. thus, All nations compassed me about; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the name of the Lord,* 1.186 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 therefore (so saith the Chal∣dee, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 oft signifies) I will destroy them. That the words are to be rendred by supply of an ellipsis from v. 9. I will trust in the name of the Lord, rather than by reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in construction before in the name of the Lord, and so rendring it for in the for∣mer, and but in this verse, we are taught by the Chaldee, who thus render that verse, All people compassed me about; I trusted in the name of the word of the Lord, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 therefore I shall cut them off. And so again v. 11. They compassed me about, they com∣passed me about; In the name of the word of the Lord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I trusted, therefore I shall cut them off. And then in all reason so it must be here, v. 12. In the name of the Lord I trusted, therefore I shall destroy them. And if so it be, then the former part of the verse, if it go on in the same scheme with the for∣mer two verses, must most probably set down the enemies besieging, and assaults onely, leaving their destruction to the last words of the verse, as in the two former it was; and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must signifie they were inflamed, or burnt, as the fire among the thorns, or else it will not belong to that sense. The other rendring is prest with diverse, but especially with this inconvenience, that after he hath said they are quenched or extinct, he is supposed to add, that he will destroy them, which cannot in propriety belong to those that are extinct, i. e. destroyed already. And whereas our English endeavours to help that, by rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for in this verse, whereas it was ren∣dred but v. 10. and 11. first there is no appearance of reason for that change, but to answer this ob∣jection, to facilitate this rendring, (of which the principal doubt is;) and secondly, it doth not perform what it pretends to, for it cannot be any reason (so for notes) of their being extinct already▪ that he will, or hath confidence that he shall destroy them. If therefore the notion of quenching be still reteined, it must be by taking the praeter tense in signification of the future, thus, they compassed me like bees, they shall be extinct — So the Jewish Arab takes it, If or though they compass, &c. certainly they shall be extinguished — making 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a particle of asseveration, as Abu Walid notes.

[ b] V. 13. * 1.187 That I might fall] The full importance of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is best exprest gerundially, ad cadendum, to falling, not onely to express their desire who thus prest and thrust at him, that he might fall, for that is supposed in the violence of their impulsion, exprest by repetition of the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou hast by thrusting thrust me, but to signifie the event or success of it, that I was falling, or ready to fall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 say the LXXII. in the infinitive mood ge∣rundially, and so the Chaldee and the Syriack; and so the Jewish Arab, It is a long while that thou hast driven or thrust me to falling. And this ex∣presses the greatness and seasonableness of the deli∣verance, that when he was falling, God helped him.

[ c] V. 16. Is exalted] For the passive notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Chaldee follows, * 1.188 reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exalted, the LXXII. reade. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hath exalted me, and so the Syriack and Latin and Ara∣bick; either from the active notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exal∣tavit, elevavit, wherein we have it v. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will exalt thee, from which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the parti∣ciple, and so literally signifies exalting; or else ex∣pressing the sense by a short paraphrase, God's right hand being therefore said to be exalted, as also to doe valiantly, because it had exalted him, and given him victory over his enemy.

[ d] V. 22. The stone] The author of Historia Scho∣lastica mentions it as a Tradition, * 1.189 that at the building of the second Temple, there was a parti∣cular stone of which that was literally true which is here parabolically rehearsed, viz. that it had the hap to be often taken up by the builders, and as oft rejected, and at last was found to be perfectly fit for the most honourable place, that of the chief corner-stone, which coupled the sides of the walls together, the extraordinariness whereof occasio∣ned the speech here following, This is of the Lord, and it is marvellous in our eyes. If there were in∣deed any such tradition of the Jews, as he repor∣teth, and truth in the tradition, it were necessary to resolve that this Psalm was made at the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or dedication and consecration of the second Tem∣ple, or on some like occasion after that. But al∣though these two verses thus historically interpre∣ted might incline to that date of it, (and then the gates of righteousness v. 19. would well refer to the gate of the second Atrium, the publick solemn way into the Temple, by which the Jews and Prose∣lytes of righteousness entred, the Proselytes of the gates entring onely the first court) yet the rest of the Psalm is not so agreeable thereto, be∣ing much more applicable to David in respect of the difficulties which he had overcome in his way to the Kingdom. And accordingly the Chaldee interpret all the verses to the end expresly of him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The builders despised the youth which was among the sons of Jessai, and he deserved to be con∣stituted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the King and Ruler. This hath been from the Lord, said the builders; this is wonderfull in our eyes, said the sons of Jessai. The Lord made this day, said the builders; let us rejoyce and be glad in it, said the sons of Jessai. We pray thee, O Lord, bestow salvation now, said the builders;

we pray thee, O Lord, prosper us now, said the sons of Jessai. Blessed is he which cometh in the name of the word of the Lord, said the builders; let them bless you from the house of the sanctuary of the Lord, said David. The Lord our God hath shined on us, said the tribes of the house of Judah; Bind the young lamb (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latin absurdly renders it puerum) for a sacrifice of solemnity with chains till you have sacri∣ficed him, and poured out his blood upon the horns of the altar, said Samuel the Prophet. Thou art my God, I will confess before thee; thou art my God, I will praise thee, said David. Samuel answered and said, Praise ye, all ye congregation of Israel, confess before the Lord that he his good, that his mercy endureth for ever. This makes it not unreasonable to resolve, that the whole Psalm belongs to David, and that it was composed either by him, or by some other in commemoration of his exaltation to, and full possession of the Kingdom; which being from a very low condition, and other the like circumstan∣ces of improbability, it was very fitly resembled by this of the stone which the builders refused, &c. whether that were a story of any real passage, or whether onely an emblem and parabolical expres∣sion of what was here done; and both that emblem and this real exaltation of David a most lively type of the humiliation and exaltation of the Messiah, and his ascension, and taking possession of heaven, and so is made use of Matt. 21.42. Mar. 12.10. Luk. 21.17. Act. 4.11. Eph. 2.20. 1 Pet. 2.4. and by way of Prophecy, Isa. 28.16. And to him it belongs more eminently and more compleatly, than to David's person it could, the tribes of Is∣rael and Judah being not divided before, and so not united by David; whereas Christ of Jew and Gentile made one Church, and so was most literal∣ly the chief corner-stone, that coupled the walls and knit the building together, which cannot so literal∣ly be affirmed of David. Of this we have the con∣fession of the Jews themselves. Sol. Jarchi on Mich. v. 2. saith, Out of Bethlehem shall come 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Messiah the son of David, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so be (the Psalmist) saith, the stone which the builders refu∣sed, &c. (And so v. 15. the voice of joy, &c. Kim∣chi and Jarchi refer to the days of the Messiah, as from the stones of Israel, Gen. 29.24. they fetch their dream of their suffering Messias Ben Joseph, or Ben Ephraim.)

[ e] * 1.190V. 27. Sacrifice] The Hebrew word here is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is ordinarily used for a festival, but some∣times by metonymie signifies the sacrifice used at such times. So Exod. 23.18. the fat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not of my feast, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of my festival sacrifice, saith the Chaldee. So Isa. 29.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be∣head or kill the sacrifices. So Amos v. 21. where we reade, I hate, I despise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is most proba∣bly to be rendred your sacrifices: for as what fol∣lows, I will not smell in your solemn assemblies, must be understood of the smoak of their sacrifice, or their incense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 oblation saith the Chaldee, and the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sacrifices, and not of the days or assemblies themselves; so the insuing verse is ex∣press, Though you offer me burnt-offerings and meat∣offerings, I will not accept them. So Mal. 2.3. the dung 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (in all probability) of their sacrifices. And thus have the Chaldee rendred it in this place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the young lamb for a festival sa∣crifice. Of this 'tis here said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bind it with cords, as the sacrifice is wont to be when 'tis killed,* 1.191 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 even to the horns of the al∣tar; i. e. after 'tis bound, kill it, and doe all other things preparatory to the offering it up, till at last you lay it upon the altar, and sprinkle the blood on the horns of it. So Kimchi and Jarchi literally ex∣pound this of bringing the sacrifice bound, till he came to the altar, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But the Jewish Arab will have it signifie the conti∣nuance or being instant in sacrificing or bringing sa∣crifices. The horns of the altar were on every corner of it, Exod. 27.1. and so by sprinkling the blood on the horns of the altar, was perhaps meant the sprinkling it round about (so we know the appoint∣ment was, Exod. 29.15, 16. Thou shalt take the ram— and thou shalt take his blood and sprinkle it round about upon the altar; so Lev. 1.5. they shall sprinkle the blood round about upon the altar.) Or else sprinkling it on the horns was the shorter way (see Lev. 4.7, 18. and c. 8.15. and c. 9.9. and 16.18.) and was by interpretation the sprinkling it round about, every horn representing the side next that corner. But for binding the sacrifice to the horns of the altar, whilst it was killed, we find no such custom in the Law; and therefore sure the words are to be inter∣preted by supposing an ellipsis in them, which is to be supplied as the Chaldee hath done, bind it with bands till ye have sacrificed it, and poured the blood thereof upon the horns of the altar. But from the ambiguity of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used frequently for a feast, the LXXII. have far departed from this sense, and reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, appoint the feast in con∣densis, (the vulgar render it) in the thick boughs; and so Hesychius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to hide or cover; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he. And so the LXXII. here may have used it for the booths or tabernacles, of which the Jews had a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or feast yearly. However though I suppose them to have receded from the true meaning of the words already shewod, yet they seem to have had a mea∣ning very commodious to the Hosanna foregoing, v. 25. For as there was use of those acclamations at the feast of tabernacles (in the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) so to them were adjoyned branches of trees, &c. as we see in the Gospel, where they cut down branches from the trees, and strawed them in the way, and cried Ho∣sannah. And so Neh. 8.15. Go forth and fetch Olive branches, and Pine branches, and Palm branches, and branches of thick trees; the Hebrew reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the very word which is here used for a band or cord, and is there rendred by the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thick wood (as here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) perhaps it were better rendred wood of bands, i. e. bundles of wood, for so Elias Levita tells us in his Thisbi, that to bind up Hosannahs was to bind up bundles of willow boughs, which were most used in the feast of taber∣nacles. And so by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they probably meant the feast of tabernacles, celebrated with willow boughs, with which they strawed and adorned the court of the Temple, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, even to the horns of the altar. The Syriack here reade, Bind with chains 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their La∣tin renders it solennitates, solemnities; but this sure (proportionable to the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) for the sacri∣fices used at those solemnities, as when eating the feast (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Chron. 30.22. a word of the same origination) must needs signifie the sacrifices of the feast.

The Hundred and Nineteenth PSALM.

The hundred and nineteenth is wholly spent in consideration of the divine Law, the excellency, the necessity, the advantages of it, descanting on the several appellations of it, with frequent reflexions on our selves, by way of exhortation to a pious life, and constant adherence to God in times of distress. It is in the Hebrew Alphabetical, the eight first verses beginning with the first letter, and therefore intitled Aleph, the next eight with the second, and so called Beth, and so throughout every of the two and twenty Hebrew letters, and styled by the Ma∣sora the great Alphabet.

ALEPH.

1. BLessed are the undefiled in the [ a] way, who walk in the law of the Lord.

2. Blessed are they that ‖ 1.192 keep his testimonies, and that seek him with the whole heart.

3. † 1.193 They also doe no iniquity, * 1.194 they walk in his ways.

Paraphrase. 1, 2, 3. The true and one∣ly felicity which is attainable in this life (and the fore∣runner withal to eternal hap∣piness) consists in a blame∣less pious life, a strict and carefull inquiry after, and diligent observation of the divine Law, a loving and seeking and serving God sincerely, and not admitting any one known sin in the whole course of our lives, but constantly and continually practising his commands.

4. Thou hast commanded us to keep thy precepts ‖ 1.195 diligently.

5. O that my ways were directed to keep thy statutes.

Paraphrase. 4, 5. I know it is the will and command of God that I should with all diligence and watchfulness and earnest endeavour observe and give heed unto his Law. Blessed Lord, give me that grace to guide and set right the whole course of my life, that I may never fail in that vigilance.

6. Then shall I not be ashamed, when I have respect unto all thy command∣ments.

Paraphrase. 6. Then shall I have con∣fidence both toward God and man, and mine own soul, when I can pronounce of my self that my obedience is impartial, and uniform, and universal, no secret sin reserved for my favour, no least commandment knowingly or willingly neglected by me.

7. I will praise thee with uprightness of heart, when I shall have learnt thy righteous judgments.

Paraphrase. 7. As long as I live in any sin indulgently, I cannot think my self qualified for any pious performance either of prayer or praise: But when I have diligently studied and practised those precepts of thine, in obedience to which all righteousness consists, then may I with full peace of mind, with a clear confidence present my sacri∣fice before thee, and not be guilty of any hypocrisie in doing it.

8. I will keep thy statutes: O forsake me not ‖ 1.196 [ b] utterly.

Paraphrase. 8. My present resolution is to keep close to the com∣mands of God, and then I have confidence that he will not so far withdraw his grace from me, but that I shall be able to persevere. If I sin wilfully, I cannot then promise my self the grace to return again; but if I make use of the grace already afforded me, and by strength thereof stand firm from any such wilfull fall, as I pray, so I hope and trust and am confident that God will never first forsake me in any such degree as shall be destructive or hurtfull to me.

BETH.

9. Wherewithall shall a young man cleanse his way? † 1.197 [ c] by taking heed thereto according to thy word.

Paraphrase. 9. Blessed Lord, I hum∣bly beg of thee that grace which may be an effectual in∣strument in thy hand to purge and cleanse my polluted heart and actions in such a degree, that I may be competently ina∣bled for the future to observe and obey thy commands.

10. With my whole heart have I sought thee: O [ d] let me not wander from thy commandments.

Paraphrase. 10. My heart is sincerely and intirely bent to serve thee diligently, to learn my duty, and to perform it: O give me that grace that may sufficiently assist me, and withhold those temptations that may be able to seduce me out of my course of obedience.

11. Thy word have I * 1.198 hid in my heart, that I might not sin against thee.

Paraphrase. 11. Thy terrors and pro∣mises and commandments have I treasured up in the depth of my soul, as I would do that which I am to value most preciously, and to guard most carefully, that so whatsoever the temptation be, I may have within my own breast sufficient to oppose against it; to the bare suggestions of sin, the consideration of thy commands to the contrary; to the tenders of pleasures or profits, &c. thy promises made to obedience, infinitely above the proportion of those advantages; and to the additions of threats, thy ter∣rors and denunciations against sin, as much above the sise of all those dangers that the devil, or world, or mine own flesh, or phansie can suggest unto me.

12. Blessed art thou, O Lord; teach me thy statutes.

Paraphrase. 12. O Lord, I praise and glorifie thy name for all thy mercies; and that I may do it so as may be accepted by thee, Lord, give me thy grace, both to know and obey thy com∣mandments, which is the most noble way of glorifying thee, living worthy of so divine a master.

13. With my lips have I declared [ e] all the judgments of thy mouth.

Paraphrase. 13. I have made it one of my special exercises to ex∣press to others the venerable opinion I have of thy laws, and that of all and every of them.

14. I have rejoyced in the way of thy testimonies, as ‖ 1.199 much as in all riches.

Paraphrase. 14. The joy that I have in performing obedience to them is so great, so much exceeding the delight that any worldly man takes in the greatest plenty, that I cannot but express the transportation.

15. I will meditate in thy precepts, and † 1.200 have respect unto thy ways.

16. I will delight my self in thy statutes; I will not forget thy word.

Paraphrase. 15, 16. And therefore if I had nothing to consider but these present joys which re∣sult from the service of God, I were most unwise if I should change this study, this exercise, this felicity, for any other, if I should ever forget or for∣sake the comforts of a pious life.

GIMEL.

17. [ f] ‖ 1.201 Deal bountifully with thy servant, † 1.202 that I may live and keep thy word.

Paraphrase. 17. O Lord, I am con∣stantly resolved to obey and adhere to thy known will all the days of my life: O make me those gracious returns which thou hast promised to all such.

18. Open thou mine eyes, that I may behold wondrous things out of thy law.

Paraphrase. 18. And what are those? The inlightening and remo∣ving all degrees of darkness remaining on my heart, quickening and enlivening my faculties, giving me a vital taste and relish of the delights of that obe∣dience which is performed to thy precepts: which when I have, I shall then truly discern those admirable Divine excellencies of thy Law, those pleasures resulting from the practice of it, which are not to be found any where else, and consequently learn to love, and adore the Author of it, be ravish't and transported with the thought of thee, that hast dealt thus wonder∣fully with thy servants, given them a rule of life, and promised them eternal felicities as their reward for their being con∣tent to be ••uled by it; when if we might have been our own choosers, we could not have pitcht on any thing so advantage∣ous and pleasurable to our selves at the present, as this obedience to thy laws will be certainly found to be by any that will experiment it.

19. I am a stranger in the earth; hide not thy commandments from me.

Paraphrase. 19. For mine own part, I may truly say, though I am possest of a great sovereignty, am by thy providence placed in a most prosperous condition upon earth, yet in all this se∣cular greatness and plenty I enjoy no more than a meer stranger or lodger, that hath supply for his present necessities, but nothing more: The one true comfort of which I am capable is that of obedience to thy precepts: O let me never be depri∣ved of this advantage and comfort, without which a Kingdom is not able to make me tolerably happy.

20. My soul [ g] * 1.203 breaketh for the longing that it hath unto thy judgments at all times.

Paraphrase. 20. My desires are vehe∣ment, languishing, and con∣tinual toward thee and thy judgments; I desire to be always imployed and exercised in them, and when I am not, my soul is wholly taken up with a love and desire of them.

21. Thou hast rebuked the proud [ h] ‖ 1.204 that are cursed, which do err from thy commandments.

Paraphrase. 21. All disobedient obsti∣nate persons, which stand out against these laws of thine, are sure to be punisht by thee, and eternally accursed and rejected from thee: And indeed their very present course of irrational sottish pride and obstinacy, is a very competent curse unto it self, robs them of all the comforts of a pious life, and ingulphs them in many sad miseries in this life, sufficient to denominate them accursed, if there were no arrear of tor∣ments and woes in another life.

22. Remove from me reproach and contempt, for I have † 1.205 kept thy testi∣monies.

Paraphrase. 22. But I have carefully observed and practised thy precepts: Lord, do thou preserve me from all the rebukes or punishments that the malice of men can design against me.

23. Princes also did sit and speak against me: but thy servant did meditate in thy statutes.

24. Thy testimonies also are my delight and * 1.206 my counsellers.

Paraphrase. 23, 24. And this I am confident thou wilt do, and in that confidence I shall not seek out for any other secu∣rity. Whatsoever conspiracies are laid against me by the greatest Potentates, whatsoever reproaches from my heathen neigh∣bours, depending on their own strength, and deriding my trust in God, they shall not take me off from this one constant ex∣ercise, the study and practice of thy law; to these shall I resort, as for all the comforts of my life, the joy and delight of my soul, so for advise and counsel also in time of difficulty and danger, and from thence take my directions how to prevent or avert them.

DALETH

25. My soul cleaveth unto the dust; quicken thou me according to thy word.

Paraphrase. 25. Whensoever I am cast down in a sight either of my unworthiness, or my sins, 'tis then a season for God to interpose his hand for my comfort and relief: This he hath promised to doe for all that are truly humbled, and I doubt not he will in his good time perform it for me.

26. I have declared my ways, and thou heardest me: teach me thy sta∣tutes.

Paraphrase. 26. As soon as I make my confession to him, and with a sincerely contrite heart pe∣tition his pardon, he is graciously pleased to hear my prayer, and to be reconciled with me; and then I may seasonably beg and hope for his grace to support me for my future life, that I may no more fall off and provoke him.

27. Make me to understand the way of thy precepts; so shall I ‖ 1.207 talk of thy wondrous works.

Paraphrase. 27. Then I may pray for an understanding heart, an experimental knowledge of his easie and gracious yoke, which when I have obtained, I shall be for ever most delightfully exercised in the meditation and discovery of thy most admirable dispensations towards us, especially of that transcendent goodness of thine in pardon∣ing of sins, giving us such admirable precepts, assisting us to the performance of them, accepting our imperfect obedience, and then crowning us for ever for it.

28. My soul [ i] † 1.208 melteth away for heaviness; * 1.209 strengthen thou me according to thy word.

Paraphrase. 28. My sorrow and vehe∣ment contrition, exprest by the tears of my very soul, qualifies me for that comfort and raising up which thou hast promised to all truly humbled sinners.

29. Remove from me the way of lying, and grant me thy law graciously.

Paraphrase. 29. And then I may be a meet suiter for thy grace, to mortifie every wicked desire in me, every false apostatizing or hypocritical affection, and to inliven me to a pious vertuous life, exactly regulated by thy will and word, the richest donative that can be bestowed upon me.

30. I have chosen the way of truth; thy judgments have I laid before me.

Paraphrase. 30. This of obedience and fidelity and sincere adhe∣rence to thee, is to me far more eligible and desirable than the contrary, v. 29. I have therefore proposed to my self thy Law as the rule of my life, and stedfastly resolved to direct all my actions by it.

31. I have stuck unto thy testimonies; O Lord, put me not to shame.

Paraphrase. 31. And having done so, if I adhere and constantly cleave unto them, persevere as I have resolved, I am sure I shall never be disappointed of my expectations, I shall never miss of the comforts of this life, or the joys of a better.

32. I will run the way of thy commandments, ‖ 1.210 when thou shalt [ k] inlarge my heart.

Paraphrase. 32. This is matter of in∣finite delight and pleasure to me, and a special act of thy gracious dealing with us men, to bind up our present joys in our practice of vertue, to make us at once pious and happy. This shall certainly ingage me to all the speed and diligence of a most alacrious obedience.

HE.

33. Teach me, O Lord, the way of thy statutes, and I shall † 1.211 keep it [ l] unto the end.

Paraphrase. 33. O blessed Lord God, let thy holy spirit direct and guide me in performing an acceptable obedience to thee, and I shall by all laws of justice and gratitude be ingaged to continue the course with all possible care and diligence.

34. Give me understanding, and I shall ‖ 1.212 keep thy Law; yea I shall † 1.213 observe it with my whole heart.

Paraphrase. 34. Be thou pleased to il∣luminate my mind, to remove from me that darkness of spirit that my corruptions and sins have brought upon me, and give me that practical pliableness, and docileness, and humi∣lity, that may be assistant to the work, by the continuance of thy grace, to work in me to doe as well as to will, to perform a most carefull, watchfull, diligent, and withall a most impartial uniform obedience to thee.

35. [ m] * 1.214 Make me to go in the path of thy commandments, for therein is my delight.

Paraphrase. 35. Lord, let me never fail of thy direction and gui∣dance in all the obedience which by thy grace I shall indeavour to perform to thee. There is nothing so pleasurable to me as to be thus exercised and imployed: O do thou conduct, and assist, and direct me in it.

36. Incline mine heart unto thy testimonies, and not to covetousness.

Paraphrase. 36. It is much more desi∣rable to me to be imployed in thy laws, than in any matter of the greatest secular advantage. O let thy grace so prevent and bend my heart, that this pleasure may still possess me, and never give place to any secular pursuance or carnality.

37. Turn away mine eyes from beholding vanity, and quicken thou me in thy way.

Paraphrase. 37. Lord, grant me a strict guard over mine eyes, those inlets of many sins: withdraw me from all delight or complacency in wealth or worldly grandeur, on which the lust of the eye is wont to be placed; in frail, false, deceitfull beauty, which is apt to accend foul flames within the breast; in any other vain transport∣ing object; and on the contrary inliven and inflame in me all pious and vertuous designs and pursuits.

38. Stablish ‖ 1.215 thy word unto thy servant, who is [ n] devoted to thy fear.

Paraphrase. 38. There are in thy word, the revelation of thy will to us, the greatest arguments imaginable to ingage us to fear and reverence of and uniform obedience to thee, promises of the divinest, and terrors of the most formidable sort: To this are the oracles of God all designed, to bring us to the practice of true piety. O grant me that grace that I may never permit these to depart out of my mind, but make use of them constantly to this end to which thou hast designed them, persevere firmly in thy obedience.

39. Turn away my reproach which I fear, for thy judgments are good.

Paraphrase. 39. O what a shame and reproach would it be to me, who acknowledge thy yoke to be so easie and pleasurable, the obedience to thy commands so sweet and desirable, ever to fall off from it into any unprofitable work of darkness? This the sight of my own frailty bids me to fear beyond all things, and to be for ever jealous of my self in this behalf. O let thy word and thy grace give me that stability, v. 38. and constancy, that I never thus shamefully miscarry.

40. Behold I have longed after thy precepts; quicken me in thy righte∣ousness.

Paraphrase. 40. All that I can say of my self is, that I have an ardent desire to obey thee. O let thy grace, which in mercy thou wilt not fail to give to all such that in humility address to thee, excite and inliven me from time to time in all works of obedience to thee, that so I may daily improve in all righteousness.

VAƲ.

41. Let thy mercies come unto me, O Lord, even thy salvation according to thy word.

Paraphrase. 41. Lord, be thou graci∣ously pleased to compassio∣nate me, to espouse my cause, to rescue me out of mine enemies hands, according to the promise thou hast made unto me.

42. So shall I † 1.216 have wherewith to answer him that reproacheth me; for I trust in thy word.

Paraphrase. 42. And then I shall be a∣ble to make a solid reply to all my despitefull enemies, which are ready to insult over me in any distress, and upbraid my trust and reliance on thee.

43. And take not the word of truth ‖ 1.217 utterly out of my mouth, for I have hoped in thy judgments.

Paraphrase. 43. It is thy promise of eternal immutable truth, that thou wilt never forsake them that trust in thee and adhere to thee: O let me never be forsaken by thee in any such eminent degree, that I may doubt of applying this promise to my self, and assuming on the strength thereof this assurance, that thou wilt infallibly rescue me.

44. So shall I keep thy Law continually, for ever and ever.

Paraphrase. 44. This shall ingage and oblige the constancy of my obedience to thee from this time to the end of my life.

45. And I will walk at liberty, for I seek thy precepts.

Paraphrase. 45. And being delivered by thee, I will most chear∣fully and alacriously set to the ways of all piety, there being no course wherein I shall more delightfully exercise my self.

46. I will speak of thy testimonies also before Kings, and will not be a∣shamed.

Paraphrase. 46. Yea I will proclaim and boast of the excellency of thy Law, and the advan∣tages of ordering our lives by it, and recommend it with confidence to the greatest Princes in the world, as that which will inhaunse their crowns, and make them much more glorious and comfortable to them, if they will resolve to guide their lives after this model.

47. And I will delight my self in thy commandments, which I have loved.

Paraphrase. 47. And for my self, as in my love and value of thy pre∣cepts I prefer them before all other jewels in the world, so will I entertain and recreate and gratifie my self by this exercise, the meditation and practice of these, rather than by any other way of divertisement which the world doth most esteem of.

48. My hands also will I [ o] lift up unto thy commandments which I have lo∣ved, and I will meditate in thy statutes.

Paraphrase. 48. And this pleasure shall not be an aerial idle specula∣tive pleasure, but such as shall set me vigorously about the practice of all holy obedience to thee; and therein will I constantly and diligently exercise my self, and thereby express the reality of my love to them.

ZAIN.

49. Remember the word unto thy servant, on which thou hast caused me to hope.

50. This is my comfort in my affliction; for thy word hath quickned me.

Paraphrase. 49, 50. O Lord, thou hast made me many most gracious promises, and thereby given me grounds of the most un∣moved hope and comfort: And these are able to support and inliven me in the midst of the greatest pressures.

51. The proud have had me greatly in derision, yet have I not declined from thy law.

52. I remembred thy judgments of old, O Lord, and have comforted my self.

Paraphrase. 51, 52. Atheistical wicked men, when they see me in distress, make a mock at my relyance and trust in God, and think it ridiculous to talk of relief from heaven, when earthly strength faileth. But all their scoffs and bitterest sarcasms shall not discourage me, or tempt me to forsake my hold. I have many notable illustrious examples of thy power and goodness, of the seasonable in∣terpositions of thy reliefs to thy servants in their greatest distresses; and these being laid to heart have infinitely more force to confirm my faith, than all their Atheistical scoffs to shake it.

53. † 1.218 Horror hath taken hold on me, because of the wicked that forsake thy law.

Paraphrase. 53. Nay these their hea∣thenish discourses have been so far from working thus on me, that they are matter of great disquiet and commotion and trembling to me, to think of the direfull condition which they are in that have utterly forsaken God and all thought of obedience, that have quite devested themselves as of all hope, so of all dread of him.

54. Thy statutes have been my songs in the house of my pilgrimage.

Paraphrase. 54. For my part, what e∣ver can befall me in this frail transitory life, I can take joy in the commands and promises of God, and make them true real solaces to me in whatsoever distress, as knowing that I suffer nothing but what God sees to be best for me, and that if I faithfully wait on him, he will in his time give me a seasonable deliverance.

55. I have remembred thy name, O Lord, in the night, and have kept thy law.

56. This I had because I ‖ 1.219 kept thy precepts.

Paraphrase. 55, 56. With these thoughts of God I have in the solitude and darkness of the night in∣tertained and supported my self, and thereby taken up a courage and constancy of resolution never to relinquish this hold for any other. Thus hath God abundantly rewarded my diligence in his service by a pleasure resulting from it, v. 54. by a stedfast unmovable hope and com∣fort in him, v. 50. and by a durable constant resolution of a persevering obedience, never to depart from him.

CHETH.

57. Thou art my portion, O Lord; I have said that I would keep thy word.

Paraphrase. 57. Blessed Lord, of all the possessions and comforts of the world thou onely art worth the having; thy promises are precious promises, thy commands most excellent divine commands; I have by thy grace deliberately made my choice, preferred these before all the glories of this world, and resolved that thy word shall be my treasure, which I will most diligently preserve.

58. I † 1.220 intreated thy favour with my whole heart: be mercifull to me ac∣cording to thy word.

Paraphrase. 58. To this thy grace is most necessary, for without it I can do nothing; for this therefore I make my most humble, sincere, passionate address to thee. O be thou graciously pleased to grant my request, to vouchsafe me this mercy, which thou hast promised never to deny to those that ask, and importunately seek and beg it of thee.

59. I thought on my ways, and turned my feet unto thy testimonies.

Paraphrase. 59. But neither have I contented my self with my bare prayers for strength and grace; I have set to my part, in a diligent examination of my past sins, and a carefull watch over my future actions, and so have forsaken my old ways, and diligently pursued that course which thou hast prescribed me.

60. I made haste, and delayed not to keep thy commandments.

Paraphrase. 60. And to this end I did immediately set out, I made no one minutes stay in so necessary a pursuit, as knowing that the longer I should dally, the more unlikely I should be ever to perform so great a journey.

61. [ p] The * 1.221 bands of the wicked have robbed me; but I have not forgotten thy law.

Paraphrase. 61. In my course I have oft met with disturbances, the assaults and injuries of wicked men: but these, how sharp soever they were, have been but exercises of my patience, have not provoked me to doe any thing but what best becometh thy servant.

62. At midnight I will rise to give thanks unto thee, because of thy righteous judgments.

Paraphrase. 62. This, and the many other benefits and advanta∣ges of thy Law, and my obe∣dience to it are such, as I am bound to acknowledge all the days of my life, and even to interrupt my lawfull sleep and re∣pose, to find frequent vacancies for so necessary a duty of lauding and magnifying thy mercy.

63. I am a companion of all them that fear thee, and of them that keep thy precepts.

Paraphrase. 63. And for my days ex∣ercise I endeavour to associ∣ate my self with all those that serve and obey thee conscientiously, by that society to excite one another, and to attain to some proficiency in so good a work.

64. The earth, O Lord, is full of thy mercy: teach me thy statutes.

Paraphrase. 64. O Lord, thy goodness and mercy and grace is abun∣dantly poured out upon the men in the world: O let me enjoy a special degree of it, for the sanctifying my soul, and plan∣ting an uniform obedience to thy commandments in the depth thereof.

TETH.

65. Thou hast dealt well with thy servant, O Lord, according to thy word.

Paraphrase. 65. O Lord, I cannot but acknowledge thy great boun∣ty toward me, to the utmost that any promise of thine gave me confidence to hope.

66. Teach me ‖ 1.222 good [ q] judgment and knowledge, for I have believed thy commandments.

Paraphrase. 66. I am fully resolved to adhere to and obey thy pre∣cepts: O be thou pleased by thy grace to rectifie my inclinations and natural bent of mind, to work all corruption, perverseness or contumacy out of it, and then to illuminate my understanding, to give me that knowledge of my duty, and that resolvedness of mind, that I may never swerve from it.

67. Before I was afflicted, I went astray; but now have I kept thy word.

Paraphrase. 67. To this end I must acknowledge the chastise∣ments and afflictions which thou hast sent me, to have been very advantageous and instrumental to me: I was out of the way, but thy rod hath reduced and brought me into it again.

68. Thou art good, and dost good: teach me thy statutes.

Paraphrase. 68. Thou art a gracious father, and all that thou dost is acts of grace and goodness, even the sharpest of thy administrations v. 67. (see Rom. 8.28.) are sent by thee as that which is absolutely best for us. O lead and direct and assist me in thy obedience, and then I have no farther care to exercise me.

69. The proud have forged a lye against me; but I will † 1.223 keep thy precepts with my whole heart.

Paraphrase. 69. My malicious adver∣saries have contrived slanders against me: But I shall not be much concerned in their practices. I shall indeavour carefully to preserve my conscience upright to God, and then not fear their suggestions or machinations.

70. Their heart is * 1.224 as fat as [ r] grease; but I delight in thy law.

Paraphrase. 70. They are obstinately and imperswasibly bent upon their course, and please themselves very much in it: But I shall not envy their felicities, but take infinitely more pleasure in a strict adherence to thy law, than they in all their impieties.

71. It was good for me that I have been afflicted, that I might learn thy statutes.

Paraphrase. 71. Nay the afflictions and chastisements thou hast sent me, are to me much more beneficial and valuable than all their prosperity can be to them, being very contributive to the re∣forming what was amiss, and so most wholsome profitable discipline to me. V. 67.

72. The law of thy mouth is better unto me than thousands of gold and silver.

Paraphrase. 72. And all the wealth in the world is not near so con∣siderable to me as this.

JOD.

73. Thy hands have made me and fashioned me: give me understanding, that I may know thy commandments.

Paraphrase. 73. Lord, thou art the author of my life and being, I am a meer creature of thy forming and therefore obliged by that title to pay thee all the obedience of my life: Lord, be thou pleased by thy grace to instruct and assist me to it.

74. They that fear thee ‖ 1.225 will be glad when they see me, because I have ho∣ped in thy word.

Paraphrase. 74. By this means shall I be cause of joy to all pious men, who know that I have depended on thy promised assistances, when they see me thus answered and supported by thee.

75. I know, O Lord, that thy judgments are † 1.226 right, and that thou in faithfulness hast afflicted me.

Paraphrase. 75. All the dispensations of thy providence, O Lord, be they never so sharp, are, I am confident, made up of a perfect justice; and not onely so, but it is an act of thy sovereign mercy, which thou hadst pro∣mis'd to make good to me, to send me such afflictions as these. These are but a necessary discipline, and so a mercy to me; and having promised not to deny me real and principal mercies, thou wert obliged in fidelity thus to send them.

76. Let, I pray thee, thy mercifull kindness be my comfort, according to thy word unto thy servant.

Paraphrase. 76. But there is one mer∣cy more of which I am ca∣pable, thy favour and loving-kindness, thy sealing pardon and peace unto my soul, (and that thou hast promised me also) and if thou affordest me this, it will be an allay abundantly sufficient to all my afflictions.

77. Let thy tender mercies come unto me, that I may live; for in thy Law is my delight.

Paraphrase. 77. Without this favou∣rable aspect of thine, I am even a dead man; thy resto∣ring it to me will raise me as it were from death to life, there being now no joy that I take in the world, but in thy favour and my obedience. And this I hope may render me capable of this mercy from thee.

78. Let the proud be ashamed, for they * 1.227 dealt perversely with me without a cause: but I will meditate in thy precepts.

Paraphrase. 78. My malicious enemies have without all guilt of mine accused, defamed, and de∣praved my actions: this shall bring shame and mischief as well as disappointment to them, but shall never disturb me in my course of obedience; by that I hope I shall refute all their calumnies.

79. Let those that fear thee turn unto me, and those that have known thy testimonies.

Paraphrase. 79. And as long as all that truly fear thee, and have li∣ved conscientiously in thy service, continue faithfull to me, I have no reason to wonder at the defection of others. But if any man that is truly pious be seduced by their slanders, and ingaged against me, Lord, in mercy to them be thou pleased to disabuse and reduce them.

80. Let my heart be sound in thy statutes, that I be not ashamed.

Paraphrase. 80. As for me, I desire and beg of thee, that if there be any degree of unsincerity in me, any spared sin still remaining, it may be effectually wrought out of my heart, that I may ap∣proach thee with confidence, and never be in danger of being rejected by thee.

CAPH.

81. My soul * 1.228 fainteth for thy salvation: ‖ 1.229 but I hope in thy word.

82. Mine eyes † 1.230 fail for thy word, saying, When wilt thou comfort me?

83. For I am become like a bottle in the [ s] smoak; yet do I not forget thy statutes.

Paraphrase. 81, 82, 83. It is long, O Lord, that I have ‖ 1.231 waited and attended with great de∣sire for deliverance from thee, the expectation hath even worn me out; yet have I not forsaken my hope, or permitted my self to be tempted to any sin, whether of impatience, or ap∣plying my self to any indirect means for my relief, but remain still confident that thou wilt in thy good time still send me release.

84. [ t] How many * 1.232 are the days of thy servant? When wilt thou execute judgment on them that persecute me?

Paraphrase. 84. How long, Lord, wilt thou permit this weight to continue upon me? and not take my part against my enemies, punishing or restraining them, and delivering me out of their hands?

85. [ v] The proud have digged pits for me, which are not after thy Law.

Paraphrase. 85. Wicked malicious men have dealt most treacherously and injuriously with me.

86. All thy commandments are faithfull: they persecute me wrongfully; help thou me.

Paraphrase. 86. Thou obligest us to observe all justice, charity, and fidelity one toward ano∣ther, and their practices toward me are quite contrary, most unjust, treacherous, and uncharitable. This ingageth thee to own and protect me, and thereby to evidence thy fidelity not onely in thy promises, but in thy commands. For as thy fi∣delity in thy promises is then demonstrated, when those that depend on them are not frustrated in their expectations; so doth thy fidelity in thy commandments consist in this, that no man really miscarries that adheres and performs constant obe∣dience to them: though thou permit wicked men to prosper in their oppressions for a while, yet in thy good time thou ap∣pearest for the repressing the wicked, and vindicating the cause of the oppressed. O let me have my part in this at this time.

87. They had almost consumed me upon earth; but I forsook not thy precepts.

Paraphrase. 87. They were very near destroying me, my danger was very great and imminent; Yet, blessed be the power of thy supporting grace, I have not been tempted to forsake my adherence to thee, or to doubt of thy seasonable reliefs.

88. Quicken me after thy loving kindness: so shall I keep the testimonies of thy mouth.

Paraphrase. 88. Be thou now pleased to bestow them on me, to make good thy wonted con∣stant bounty and compassion toward me, and thereby to cherish and inliven me, and by incouraging to ingage the perseve∣rance of my obedience to thee.

LAMED.

89. ‖ 1.233 [ w] For ever, O Lord, thy word is settled in heaven.

Paraphrase. 89. Blessed Lord, thou art the one eternal everlasting God, and thy word is of eternal truth.

90. Thy faithfulness is unto all generations: thou hast established the earth, and it abideth.

91. They continue † 1.234 this day according to * 1.235 thine ordinance: for all are thy servants.

Paraphrase. 90, 91. All thy promises have their constant completion, thou doest whatsoever thou pleasest, and never failest in whatsoever thou promisest. This thy promise and fidelity reacheth to the whole world, this lower part of it here on earth; that as well as the heavens was created by thee, settled in a course which it keeps with the same constancy that the heavens observe in their motion; thine appointment gives law to all, and there is not the least thing done among us without thy praescience, providence, and wise disposals, to which all things in the world are subjected.

92. Unless thy law had been my delight, I should then have perished in my affliction.

Paraphrase. 92. This thy constant fide∣lity, in performing all thou promisest, in supporting thy faithfull servants, and never permitting them to be tempted above what they are able to bear, and at length giving them a passage out of their pressures, hath been matter of most pleasant meditation to me, and supported me miraculously in my affliction, which would probably have sunk and drowned me with the weight, if it had not been for this.

93. I will never forget thy precepts, for with them thou hast quickned me.

Paraphrase. 93. And for this most pre∣cious benefit of thy Law, that it yields such supports in our pressures, I will remember, and prise, and cleave fast to it as long as I live.

94. I am thine, save me; for I have sought thy precepts.

Paraphrase. 94. These advantages assu∣redly belong to all thy faith∣full clients, that sincerely attend and perform obedience to thee. I can confidently place my self in that number: O be thou pleased to reach out thy promised deliverance to me.

95. The wicked have waited for me to destroy me: * 1.236 but I will consider thy testimonies.

Paraphrase. 95. Meanwhile whatever mischief is designed me by wicked men, my resort shall be to thy word, in that I will exercise my self, and think my self most safe in thy tuition.

96. I have seen ‖ 1.237 an [ x] end of all perfection; but thy commandment is ex∣ceeding broad.

Paraphrase. 96. There shall I have full space to entertain my self, a plentifull store of ingredients to make applications to every malady, to quiet every doubt that can rise in my soul: which way soever else I betake my self, I shall suddenly come to a stand or nonplus, all other ways of supporting my self will soon fail; but the width and amplitude of thy commandments is infinite, the contemplations, and assistances, and securities that they yield, the promises that are annext to them, are sure to continue my never-failing comforts.

MEM.

97. O how love I thy law! It is my meditation all the day.

Paraphrase. 97. It is an infinite, inex∣pressible delight and joy, that I take in the consideration of the depths and various excellencies of the Law of God. There is no object on which I can so pleasantly and contentedly spend all my thoughts and my time.

98. Thou through thy commandments hast made me wiser than mine ene∣mies; for † 1.238 they are ever with me.

Paraphrase. 98. And by this means, by fixing my meditation, de∣signing my study thus profi∣tably, the wisedom which I have acquired, the skill of bearing, waiting, attending God's leisure, of thinking that every affliction comes from God, and tends to my greatest good, and that when release is more for my turn, I shall be sure to have it, the assurance that my adherence and constancy of obedience to God is the surest way to my present ease and fu∣ture release, the several branches of that divine wisedom, (see Paraph. on Jam. 1.5.) is a far more profitable and secure fortification to me than all their worldly wisedom and secular policy is to my enemies, which think thereby to over-reach and ruine me.

99. I have more understanding than all my teachers; for thy testimonies are my meditation.

100. I understand more than the ancients, because I * 1.239 keep thy precepts.

Paraphrase. 99, 100. This kind of spi∣ritual wisedom or prudence, for the managing all the acti∣ons of my life most advanta∣geously,. in whatsoever state, which the Law of God instructs me in, is infinitely to be preferred before all other knowledge of the Scribes and Elders, the deepest sages in the world.

101. I have refrained my feet from every evil way, that I may keep thy word.

102. I have not departed from thy judgments; for thou hast taught me.

Paraphrase. 101, 102. In this I am in∣structed by God himself, who is sure the most excellent teacher: and the excellency of this knowledge is, that it is not a bare speculative, but an effective practical knowledge, that teaches me to adhere to God's precepts impartially, uniformly, universally, and to keep a strict close hand over my affections, that they lead me not into any sinfull course.

103. How sweet are thy words unto my taste? yea sweeter than honey to my mouth.

Paraphrase. 103. And what pleasure or delight is there in the world, what most transporting deli∣cacy, that most affects mens senses at the present (and if it be liberally taken upon that invitation, brings satiety and bitter∣ness and pangs after it in the stomach, for so honey doth, Prov. 25.16, 27.) is any way comparable to this, which as in the consequents it is most salubrious and profitable, so at the very instant of the making use of it is most extremely de∣lectable to any man that hath a palate qualified for such delicates.

104. Through thy precepts I get understanding: therefore I hate every false way.

Paraphrase. 104. And the advantages it brings are not inferiour to the pleasure: He that is not thus studied and instructed, is apt to be seduced and insnared in many deceitfull and mischievous lusts; but this instruction will keep men from that danger, give them a timely knowledge, and beget in them an hatred and abhorrence of all such fallacious flattering pleasures, which mean us no kindness, but treachery and the utmost malice.

NƲN.

105. Thy word is a lamp unto my feet, and a light unto my paths.

Paraphrase. 105. Thy law is the onely guide and directour of all my actions.

106. I have sworn and I will perform it, that I will keep ‖ 1.240 thy righteous judgments.

Paraphrase. 106. And being instructed in that, both what my duty is, and what the means that may be safely relyed on for the performance of it, thy grace to be obteined by constant prayer and vigilance, diligence and indeavour to receive and make use of that grace, and withall being by my admission into the number of thy people en∣tred into a solemn sacramental covenant to perform obedience to those commands wherein God hath commanded us to walk, (and an obedience to which he hath in that covenant promised to justifie and accept us, and without which either constantly performed, or returned unto by a sincere repentance, and persevering reformation, he will neither justifie nor accept us) I am now most indispensably ingaged, and most nearly concerned to perform this obedience uprightly.

107. I am afflicted very much: quicken me, O Lord, according to thy word.

Paraphrase. 107. Lord, thou hast pro∣mised to relieve, and support, and refresh the afflicted: be thou now pleased accordingly to reach out thy hand to me, and seasonably to restore and revive me.

108. Accept I beseech thee, the freewill offerings of my mouth, O Lord, and teach me thy judgments.

Paraphrase. 108. Lord, I have nothing to present to thee but my prayers and praises; those are my richest oblations, which I most chearfully address to thee, acknowledgments of thy former, and petitions for thy conti∣nued deliverances, Lord, be thou graciously pleased to accept these, and to add this constant mercy to all other, thy grace to instruct, and excite, and assist me in a sincere obedience to thy commandments.

109. My soul is continually in my [ y] hand; yet do I not forget thy Law.

110. The wicked have laid a snare for me; yet I erred not from thy pre∣cepts.

Paraphrase. 109, 110. My malicious enemies have very treache∣rous designs against my life, I am in continual danger of being seised on and destroyed by them; yet shall not this fear amate, or divert me from a most vigilant attendance on thee, and constant performance of obedience to thee. My dangers, be they never so great, shall not discourage or slacken my diligence in attending to and relying on thee, from whom I am sure (or from none) my deliverance must come.

111. Thy testimonies have I taken as an heritage for ever: for they are the rejoycing of my heart.

112. I have inclined my heart to perform thy statutes alway † 1.241 even to the end.

Paraphrase. 111, 112. Whatever afflic∣tions or distresses thou sen∣dest, or permittest to fall on me, I have all reason to take them in good part, having also so rich a portion as I have, that of thy law and covenant and promised mercies: These are an inheritance that will never fail me, the most joyous and blissfull that can be; to which therefore by all obligations of justice and gratitude I am bound to perform my constant obedience. And this I shall carefully doe, and all little enough by way of return to so super∣lative a mercy.

SAMECH.

113. I hate * 1.242 vain [ z] thoughts, but thy Law do I love.

Paraphrase. 113. Wicked men I detest and fly from and have no such pleasure and joy, as the meditation and practice of all holy duties.

114. Thou art my hiding place and my shield: I hope in thy word.

Paraphrase. 114. When any distress approaches, to thee I betake my self for relief and succour: thy promises are my safe and constant refuge, on them I can chearfully depend, and am confident to be defended by thee.

115. Depart from me, ye evil doers, for I will ‖ 1.243 keep the commandments of my God.

Paraphrase. 115. I have no need of the aids that wicked men can sug∣gest unto me, and as little am I concerned in their scoffs, whereby they indeavour to weaken my confidence: I will admit of no other policies but those of studying and practising his commandments, who I am sure will continue stedfast to me, if I do not forsake him.

116. Uphold me according to thy word, that I may live; and let me not be ashamed of my hope.

Paraphrase. 116. He hath promised me his support, and will undoub∣tedly make it good unto me, and in his time rescue me out of the saddest estate, he will certainly answer, and never disappoint this confidence. O be thou now pleased to interpose thy hand, effectually to defend and relieve me.

117. Hold thou me up, and I shall be safe; and I † 1.244 will have respect unto thy statutes continually.

Paraphrase. 117. Thus if thou doest, I am then most certainly provided for. What greater safety can I desire, than the guard and tuition of the divine providence? There shall I repose my self most chearfully, and account it a continued felicity of my life that I am thus part of thy care, considered and protected by thee.

118. Thou hast trodden down all them that err from thy statutes; for their * 1.245 deceit is falshood.

Paraphrase. 118. Wicked men have no other wisedom or policy but that of their falshood and deceitfulness; their lying and treacherous imposing on the simplicity and uprightness of honest men, is the onely ad∣vantage they have above others: and this being so contrary to all laws of God and man, to justice and charity and common ingenuity, but especially an affront to God, a setting ones self in opposition to his rules and methods, God is ingaged sooner or later to pluck off this visard, to bring disappointments and ruine on those that make use of such impieties.

119. Thou ‖ 1.246 puttest away all the wicked of the earth like [ [&]] dross: there∣fore I love thy testimonies.

Paraphrase. 119. The wicked men of the world, compared to the righteous, are but as so much dross to good metal: And the judgments of God, which are as searching and discerning as fire, will certainly make this se∣paration, first purge out the dross, divide it from the purer metal, and then preserve one, and destroy the other. And this consideration, if there were no other, is certainly sufficient to ingage every wise man to the approbation and liking of the Law of God, as that in compliance with which our temporal as well as eternal safety doth consist.

120. My flesh † 1.247 [ aa] trembleth for fear of thee, and I am afraid of thy judg∣ments.

Paraphrase. 120. As on the other side, to set every man living a trembling, and to keep every pious man in that dread of God's judgments, as never to dare to doe any thing but what is perfectly acceptable in his sight, lest he fall justly under this vengeance.

AIN.

121. I have done judgment and justice: leave me not to mine oppressours.

122. * 1.248 Be [ bb] surety to thy servant for good: let not the proud oppress me.

Paraphrase. 121, 122. Lord, I have not done any wrong to them that are most forward to mischief me: I have none to fly unto but thee. Be thou pleased to take my part, to interpose for me, to deliver me out of their hands.

123. Mine eyes fail for thy salvation, and for the [ cc] word of thy righte∣ousness.

124. Deal with thy servant according to thy mercy, and teach me thy sta∣tutes.

Paraphrase. 123, 124. I have long wai∣ted and expected deliverance from thee, continually hoping that thou wouldest at length send me some message of mer∣cy: O be thou pleased to afford it me out of thy never-failing compassion to all that want and wait for thee, and both then and now direct me, which way I may perform to thee most acceptable service.

125. I am thy servant, give me understanding, that I may know thy testimo∣nies.

Paraphrase. 125. Lord, there is nothing that I design to my self but the approving my obedience to thee: O give me that grace that may direct and enable me to doe it sincerely and faithfully.

126. It [ dd] is time ‖ 1.249 for thee, O Lord, to work, for they have made void thy law.

Paraphrase. 126. And this the more seasonably now, when mine enemies despise and contemn God's Law. The more confidently they doe so, the more are all pious men engaged to perform exact obedience to it, if it be but to resist that torrent, to hold up vertue in some kind of reputation among men.

127. Therefore I love thy commandments above gold, yea above † 1.250 fine gold.

Paraphrase. 127. And upon this ac∣count I do profess to prize and value the performance of obedience to thee before all the greatest wealth in the world.

128. Therefore * 1.251 I [ ee] esteem all thy precepts concerning all things to be right, and I hate every false way.

Paraphrase. 128. And indeed I have not the least exceptions to any law of thine, but most uniformly and impartially imbrace them all, and every one single, and utterly dislike and detest the courses of all wicked men.

PE.

129. Thy testimonies are wonderfull; therefore doth my soul ‖ 1.252 keep them.

Paraphrase. 129. The Law of God is made up all of wonderfull and excellent ingredients, prescribes us those things which are admirably the most desirable of all other things to any ra∣tional man: The consideration of which makes me study and search into them, and observe them most diligently.

130. [ ff] The † 1.253 entrance of thy word giveth light: it giveth understanding to the simple.

Paraphrase. 130. And by doing so I learn and discern many my∣steries. The most ignorant natural man, if he will enter seriously into this study, and apply the several branches of thy Law as his rule of ordering all the actions of his life, will by this have his eyes opened and illuminated, and discern that there is no such solid substantial wisedom as this.

131. I opened my mouth and * 1.254 panted; for I longed for thy command∣ments.

Paraphrase. 131. This have I suckt in with the greatest appetite, the most insatiable thirst, ha∣ving a most vehement passionate desire toward it, as that which is of all things really the most delectable.

132. Look thou upon me, and be mercifull unto me, ‖ 1.255 as thou usest to doe to those that love thy name.

Paraphrase. 132. Lord, it is thy con∣stant wont and method, to incourage all those that sin∣cerely love and serve thee, to pour on them all manner of expressions of thy favour and mercy: O be thou thus pleased to deal with me at this time, who desire and hope to be found in that number.

133. Order my steps in thy word; and let not any iniquity have dominion over me.

Paraphrase. 133. Of this thy mercy I beseech thee to grant me that constant assistance of thy spi∣rit, which may support and guide me in a regular obedience to thy commands, and rescue me from the power of every known sin, let not any such be ever able to gain consent from, or command over my will.

134. Deliver me from the oppression of man; so will I keep thy precepts.

Paraphrase. 134. Wicked men are for∣ward to oppress and injure me: O be thou pleased to interpose for my rescue, and it shall ingage me to a constant observation of all thy commandments.

135. Make thy face to shine upon thy servant, and teach me thy statutes.

Paraphrase. 135. Lord, be thou plea∣sed to look favourably upon me, and by thy special grace and guidance to direct me to a conscientious practice of all duty toward thee.

136. Rivers of waters run down mine eyes, because they keep not thy law.

Paraphrase. 136. The great universal impiety of men is a most sad spectacle, fit to be washed in whole floods of tears, to be matter of humiliation and lamentation to all pious beholders.

TSADDI.

137. Righteous art thou, O Lord, and upright are thy judgments.

138. Thy testimonies that thou hast commanded are ‖ 1.256 exceeding righteous and faithfull.

Paraphrase. 137, 138. Thy Law, O Lord, and all thy dispensa∣tions are, as thou thy self, most eminently and superla∣tively righteous, commanding those things which all moral justice and fidelity exacts, and forbidding those which have a natural turpitude and indispensable sinfulness in them.

139. My zeal [ gg] hath † 1.257 consumed me, because mine enemies have forgotten thy words.

Paraphrase. 139. The consideration of which puts me into a kind of indignation and vehement displeasure at mine enemies at this time; not so much for mine own sufferings, as that rational men should so far depart from all obligations of piety, justice, common humanity, and even their own interests, as to neglect the practice of those commands which are so eminently just, v. 138.

140. Thy word is * 1.258 very pure; therefore thy servant loveth it.

Paraphrase. 140. Thy whole Law is most exactly formed, as me∣tal refined from all dross, no least corruption or mean allay to be found in it: And this is the just ground of the extreme love and value I bear to it.

141. I am small and despised; yet do I not forget thy precepts.

Paraphrase. 141. And as mean and contemptible a person as I am, either really in my self, or in the opinion of other men, yet am I carefull to uphold this reputation and credit with God, that I am his 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 under∣standing, and I shall live.

Paraphrase. 143, 144. And this eter∣nal justice of thy precepts, as it is matter of infinite advan∣tage 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, 'tis 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 ‖ 1.259 keep thy statutes.

146. I cried unto thee: save me, and I shall keep thy testimonies.

Paraphrase. 145, 146. Lord, in my di∣stresses have I called and invo∣ked 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 [ hh] the † 1.260 night-watches, that I might meditate in thy word.

Paraphrase. 147, 148. The comfort and repose that I take in me∣ditating on thy word, and the hope that at length thou wilt hear my prayers, is such, that I come to this double exer∣cise 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 e∣nemies are maliciously resol∣ved against me, they forsake thee, and contrary to all ju∣stice 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 foun∣ded 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 pres∣sures and enemies are great, but my trust is constantly re∣posed 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 con∣trary, 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 ‖ 1.261 grieved, because they keep not thy word.

Paraphrase. 157, 158. Though my ene∣mies daily increase in number and malice, yet shall they not be able to prevail, to weary me out of my constancy, af∣fiance 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. † 1.262 Thy word is true from the beginning; and every one of thy righ∣teous judgments endureth for ever.

Paraphrase. 159, 160. Lord, I appeal to thee, whether my obedi∣ence to thy commands have not been sincere, and such as to which thou hast promised thy mercies: O then be plea∣sed 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. 'Tis 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 judg∣ments.

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, [ ii] and * 1.263 nothing shall of∣fend 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 [ kk] before thee.

Paraphrase. 166, 167, 168. Accordingly thus have I endeavoured to secure my self from all such dangers; whatsoever my pres∣sures have been, I have repo∣sed 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.

TAƲ.

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 hum∣bly address my prayer unto thee in this time of my di∣stress, and beseech thee first to bestow on me that wise∣dom (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 ‖ 1.264 help me; for I have chosen thy precepts.

174. I have longed for thy salvation, O Lord, and thy Law is my de∣light.

Paraphrase. 173, 174. Lord, I be∣seech 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 pre∣servation at this time, suc∣cour 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 for∣get thy commandments.

Paraphrase. 176. I have been driven from place to place, in per∣petual 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.

[ a] * 1.265V. 1. Way] 'Tis usually observed that the com∣posure of this Psalm doth affect the frequent reflec∣tions on the Law of God in the several parts and appellations of it, and those are observable to be no less than eleven, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Kimchi adventures to give the critical several im∣portance of each of these words. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.266 saith he, is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 setting down of duties, how they are to be done, as 'tis said Lev. 6.17. this is the Law of the sin-offering, &c. (R. Gaon saith 'tis the specula∣tive part of the Law;) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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;) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies those precepts whose reason is not known,* 1.267 as the purification of the (legally) unclean, not wearing linsey-wolsey, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.268 the judg∣ments that pass betwixt a man and his neighbour; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the precepts that are for a testimony,* 1.269 or faederal commemoration, as Sabbath Feasts, Phylacteries, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those precepts which reason teacheth,* 1.270 that are as it were (according to the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) deposited in our nature. And so on in the rest. But these without question are indistinctly and promis∣cuously 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.* 1.271 The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 2•• (as also v. 34, 69, 115, 129.) is by the LXXII. rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the Latin scrutan∣tur, searching or seeking out. So again Psal. 25.10. they render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seek out, as here v. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have sought, and v. 33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will seek, and v. 100. And this the Hebrew well bears from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) well accords, being to behold, contemplate, consider, ob∣serve; and so likewise the Chaldee and Syriack use 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 ordi∣narily denotes no more than performing them. This is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the perfect (or un∣defiled, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say the LXXII.) and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the walkers, or they that walk. And although what fol∣lows be in the future and preter tense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall seek, done, walked; yet are they all to be rendred in Syntaxis with the former, they that seek, that doe, that walk, all making up the subject to which the blessedness belongs. And so doth the Jewish Arab take them, and therefore v. 3. repeats again, and blessed he that doth not ini∣quity also, and hath gone in his ways or paths.

[ b] V. 8. * 1.272 Ʋtterly] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here and v. 43. is literally, unto very much. So the LXXII. render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. to any high degree, the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unto all at once, but the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for ever, both referring it to the time, whereas the Hebrew seems rather to the degree, from the noun that signifies multitude, plenty, a∣bundance. And then God's not forsaking in any eminent degree, as it contains his not forsaking al∣together or for ever, so it is somewhat more than that, and a greater privilege of a pious man, this, not to be forsaken in any eminent degree, than not to be forsaken eternally, whatsoever the degree be at present. v. 4. 'tis said that God hath commanded his precept to be kept 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 very much, not to be heard, and talked of, but obeyed; and here v. 8. having said, he hath decreed thus to keep them, he begs, keep me in proportion, at least forsake me not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to any great degree.

[ c] V. 9. * 1.273 By taking heed] Two difficulties there are in this place: first, how 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must be rendred; then how 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For the first, it is in all reason, from the force of the preposition ל, and by analo∣gy with the use of it v. 4, and 5. to be rendred, to observe, or guard, or keep, i. e. as the end of his cleansing his ways precedent, that he may doe it. So the Chaldee and Syriack understood it; the former retaining the Hebrew preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to observe; the latter expressing it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that he may observe. And so the Jewish Arab, Be∣hold I seek by what a man may cleanse his ways that he may keep them in or by thy precepts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And though the LXXII. have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from whence the Latin and others have their in custodiendo, in or by keeping; yet 'tis frequently observable, that

their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so is to be rendred not in, or by, but to. And so 'tis certain that every young man will have special need of some purgatives, the preventing grace of God, to purge and cleanse his ways, to work out his natural corruptions, and actual contracted pollutions (which will otherwise extremely incumber him in the course) that he may be, in any competent measure, qualified for the observing of God's commandments. For the se∣cond, 'tis very ordinary for prepositions to be re∣dundant,* 1.274 and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will be best rendred as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy word: so the LXXII. reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy words, and the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy commandments; and the Latin accords with them. And so the whole verse will be best rendred as one intire question, Wherewithall shall a young man cleanse his ways, that he may observe thy word? To which question seeing there follows no distinct an∣swer in the next words, it is to be understood as a poetick form of prayer poured out to God for that grace whereby young men may cleanse, and without which they have nothing in themselves to doe it.

[ d] * 1.275V. 10. Let me not wander] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here in the conjugation Hiphil, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be igno∣rant, or erre. Now of that conjugation the Hebrews observe, that as it signifies sometimes no more than to permit, so it sometimes notes to cause, sometimes to occasion that which the verb imports. Conse∣quently the word here taken in that form is capable of these three interpretations, to cause to erre, to de∣ceive, to seduce. So Deut. 27.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he that ma∣keth the blind to wander. And in this sense the Psal∣mists prayer could not probably be conceived, that God would not cause him to erre, seduce him, deceive him; for whatsoever his condition were, this would not be looked on as possible for God (to de∣ceive any, in this sense of causing to erre,) nor con∣sequently be so solicitously averted. For though of the false Prophet Ezek. 14. it be said, if he be de∣ceived, when he hath spoken a thing, I the Lord have deceived him; yet the deceiving there is not the cau∣sing him to believe or foretell that false thing, but the disappointing him, doing the contrary to what he hath prophesied. He was first deceived or se∣duced; so the text hath it, A prophet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when he is seduced, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and speaketh a word; i. e. pro∣phesieth what he hath no commission from God to prophesie, I the Lord, saith God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 have de∣ceived, (or as the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will make him erre, and the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will, in the future, so the preter in prophesies is oft taken for the future) I will deceive that Prophet, i. e. I will falsify or frustrate him and his prediction, when he predicts peace, I will send destruction; for so it follows, I will stretch out my hand upon him, and will destroy him from the face of the earth: which certainly God would not doe, if he had been the cause of his error, or sin of prophesying as he did. It remains then, that the Psalmists prayer is to be understood here either in the first or in the third sense. The first, that of the non-permission, is not so probable, for it is the common state of good men here to be still left peaceable, so as not to be totally restrained and hindred, (and so not permitted) to fall into sin (if it be in this sense, it must be of not being permitted to be tempted above their strength.) 'Tis more probable to be understood in the third sense, of God's doing no∣thing that may occasion their wandering from his commandments. This God may be said to doe, when he withdraws sufficient grace, leaves a man or delivers him up to himself. But that God by the tenure of Evangelical mercy will not doe, unless we first leave him. And therefore the Psalmist that can say, as here he doth, with my whole heart have I sought thee, may pray in faith, found his re∣quest on God's promise, that he will not thus leave him, deliver him up to wander from his command∣ments. The LXXII. reade here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latin, nè repellas, repell me not from thy command∣ments: but they sure are to be understood in this notion of the form Hiphil, abdicate me not (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were more fitly rendred) not, drive me not away, in that vulgar notion of repelling, but repu∣diate me not, forsake me not, deny me not that grace which is necessary to my adhering to thy command∣ments.

[ e] V. 13. * 1.276 All the judgments] In this place it is ob∣servable that the Jewish Arab for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all reads many, in relation probably to that opinion of theirs, that therefore God gave many Commandments to them, that though they did not all, by doing others they might be saved.

[ f] V. 17. * 1.277 Deal bountifully] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies ei∣ther to doe good, or to render and return good, is here by the ancient interpreters rendred in the latter notion, the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 retribute good, the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 retribute, the Latin and Aethio∣pick follow them, retribue servo tuo, the Syriack (and with them the Arabick) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hearken to thy servant, in the notion of answering, which is all one with that of returning. This makes it reaso∣nable to resolve, that what follows in the verse is in sense to precede, as that to which the return is begged as a reward, though not of debt, yet of pact and mercy. And then it must not be rendred, that I may live — but simply, I will live, and keep thy word: and so indeed the Hebrew exacts,* 1.278 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I shall or will live— so the Chaldee also without any addition or paraphrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will live, and the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will live. Yet the Syriack have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that I may live, and so the Aethiopick; the Arabick, that he, i. e. thy servant, may live, agree∣able enough to their former rendring of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hear∣ken. But the Latin depart from all, and reade, vivifica me & custodiam— inliven me and I shall keep thy words, a paraphrase no doubt of the Syriacks rendring, hear that I may live, for that is all one with inlivening: And the Jewish Arab, And in bounty give life to thy servant, that I may keep thy commandments. But the rendring of the Chaldee and LXXII. I have chosen to adhere to, as being most literal, and most commodious to connect with the insuing words; and the rather, because in the next verse, where the phrase is of that scheme wherein the Syriack here taketh it, Open — that I may— the Hebrew scheme differs from what here it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not Open— I shall, but, Open, and I shall— the form, we know, that every where imports as we render it, that I may.

[ g] V. 20. Breaketh] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is b••t once more used in the Bible, Lam. 3.16. * 1.279 and there signifies to break, hath in the Chaldee a me∣taphorical signification, for being taken up, being imployed, studying, vehement desire. So when Prov. v. 19. the Hebrew hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we render being ravisht with her love, the Targum reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being wholly taken up with it. From thence is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a student, or scholar. And in this metaphori∣cal (not that other literal) sense the word seems here to be used, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my soul is wholly taken up, or imployed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the desire or longing it

hath — The Chaldee reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my soul hath desired the desire, i. e. vehemently desired, the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so the Latin, con∣cupivit desiderare, my soul hath longed to desire, i. e. hath had a longing desire; the Syriack more clearly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my soul hath longed and desi∣red. All very fit and proper paraphrases to ex∣press the importance of the phrase.

[ h] * 1.280V. 21. That are cursed] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is so placed, that it is uncertain whether it be joyn∣ed by apposition to the proud foregoing, or begin the next sense, thus, Cursed are they that erre— The former may hold, and bear this sense, that the proud, rebellious, disobedient, impenitent sin∣ners that erre from his commandments, and go on unreformed in their wandrings, are most unhappy and execrable in being such, their pride and obstina∣cy is the greatest curse to it self, and yet they are rebuked, certain to be severely punished by God. But all the ancient interpreters seem to have fol∣lowed the other sense; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 say the Chaldee, in the same scheme as the Hebrew, and may most probably be rendred, as their Latin doth, maledicti qui oberrant, cursed are they that erre; but the LXXII. expresly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉— Thou hast rebuked the proud, cursed are they that erre— and the Syriack, Thou hast rebu∣ked the nations or Gentiles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Gentiles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and they are curst which erre; and so the Latin, maledioti qui declinant, cursed are they that decline from thy commandments. And then the latter part of the verse is an exegesis of the for∣mer, the curse here the explication of God's rebuke. And though both senses are very commodious, and so are retained in the paraphrase, yet the authority of the interpreters will incline to the latter of them.

[ i] V. 28. Mel••eth] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to destill or drop, Eccl. 10.18. or to weep and pour out tears, Job 10.16,* 1.281 20. the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here is best rendred weepeth. The Chaldee render it by the cause of tears (sorrow) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my soul was sorrowfull, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used by them in the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the Syriack to the same sense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is troubled; but the copies of the LXXII. which now we have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and from thence the Vulgar Latins (with the Arabick) dormitavit, was drowsie. But Saint Ambrose's reading, stillavit to which Hilarie also accords) assures us the true reading was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 distilled, which was easily corrupted by the Scribes into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to which they might be tempted by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 weariness, which follows, by which they rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for grief, it being of the nature of sadness to make one weary of every posture. Abu Walid observes the proper notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be drop∣ping, as when an house drops, thence, saith he, to be transferr'd to denote weeping, and then farther in this place to denote dissolving, flowing, or else the same with that phrase, Jer. 13.17. my soul shall weep in se∣cret places. The Jewish Arab reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which will signifie being afraid, or perhaps being weak.

[ k] * 1.282V. 32. When thou shalt] The notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when 'tis applied to the heart, is here critically to be ob∣served. The word primarily signifies to dilate, and the dilatation of the heart is the constant effect of joy, as the contraction is of sorrow, Isa. 60.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and thy heart shall be dilated, i. e. rejoyce, as being delivered from distress or fear foregoing. Accordingly God's inlarging the heart here is re∣joycing it, making it glad. This he doth by the comforts of a good conscience, that joy in the Holy Ghost, the great pleasure that results from the practice of pious duties, the transporting delights and joys of his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gracious yoke, when by his grace we come to the experience of it. This the Chaldee and LXXII. have literally exprest by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou hast dilated my heart; but the Syriack more clearly by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to rejoyce, thou hast exhilerated, or made me glad. Which rendring being in all probability the most commodious to the place, it will be fit to follow them also in the rendring of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not when (as we reade from the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) but because, or seeing that, for so they reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because: This be∣ing not onely the season, but the motive of all others most powerfull and ingaging to expedite running the way of God's commandments, the ala∣crious performance of all duty, because the per∣formance of it is matter of such experimental de∣light and joy to them that are exercised therein.

[ l] V. 33. * 1.283 Ʋnto the end] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as it sig∣nifies an end, so it signifies a reward. So Psal. 19.11. in the keeping of them there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 great re∣ward; the LXXII. reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 retribution. And so in this Psalm v. 112. they render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by way of return to the rejoycing of his heart, which his testimonies yielded v. 111. And so Aben Ezra understands it here, and so the Interlinear, read∣ing mercede, by way of reward or return; and so be∣ing oft turned into a preposition, rendred propter, for, it still retains this notion, by way of return, or reward, see Isa. v. 23. Gen. 22.18. And so the sense will best bear, Teach me—and I will observe it by way of return, or reward, or gratitude to thee, God's mer∣cy in teaching, being in all reason to be rewarded, or answered by our observing and taking exact care of what he teaches. Or else, by analogy with Ps. 19.11. where the keeping his commandments brings great re∣ward with it, it may here be rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (under∣standing the preposition ל) for the reward, mean∣ing the present joy of it, v. 32. not excluding the future Crown. The Chaldee here reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unto the end (as ver. 112. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 even to the end;) and so Abu Walid; and the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 altogether. The Syriack wholly omit it here, but v. 112. reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 firmly, or certainly, or in truth, i. e. sin∣cerely: which as it is more agreeable to that place than the Chaldee to the end, which cannot proba∣bly follow 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for ever, as there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth; so it would as fitly agree with this place, I shall ob∣serve it sincerely or firmly. But of this there is no example, nor ground in the origination of the word, which is evidently used for reward Psal. 19. but not so evidently for either an end (unless as it is used for the heel, the last part of the body, in relation to which the Jewish Arab renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 juxta vestigium, or è vestigio, instantly, with∣out delay, as if his keeping it should follow on the heels, as it were, of his being taught it) or else for truth and firmness. And therefore still that of reward or return to God is the most allowable ren∣dring of it here, and v. 112.

[ m] V. 35. * 1.284 Make me to go] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hiphil from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to go, or tread, or walk, is to lead, or direct, or conduct in any journey. So Psal. 25.9. we render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall guide, and 107.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he led them. And so the LXXII. rightly here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lead me, direct me, conduct me, and the Latin deduce, lead.

[ n] V. 38. Who is devoted to thy fear] It is uncertain

how 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be rendred,* 1.285 because uncer∣tain to what 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 relates, whether to thy word, or to thy servant. The Syriack joyns it with the lat∣ter, thy servant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which worships, or fears thee. But the Chaldee joyns it with thy word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is to the fearing, or which concerns the fearing thee. So the LXXII. leaving out the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which as redundant, reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the fear of thee. And to this the Hebrew position of the words inclines, stablish to thy servant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉— which is to the fearing thee: and re∣membring that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 word is one of the appellati∣ons of God's Commandments, those, we know; immediately tend to the fear of God. The Jewish Arab reads it, Make good to thy servant thy saying which is to the people of thy fear, or those that fear thee. But Aben Ezra, Every decree of thine, which may bring me to thy fear.

[ o] * 1.286V. 48. My hands also will I lift up] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lif∣ting up the palms, or hands, is a phrase of various use: 1. for praying, Psal. 28.2. When I cry unto thee, when I lift up my hands toward thy holy oracle; Lam. 2.19. Lift up thy hands toward heaven; Hab. 3.10. the deep uttered his voice, and lift up his hands; from whence the Apostle hath the phrase of lifting up holy hands, 1 Tim. 2.8. and so —ad sidera palmas, in the poets: 2. for blessing others, Lev. 9.22. Aa∣ron lift up his hands toward the people, and blessed them; or for praising and blessing God, Psal. 134.2. lift up your hands— and praise the Lord, and Psal. 22.4. I will bless thee, I will lift up my hands— 3. for swearing, Gen. 14.22. I have lift up my hand to the Lord— i. e. sworn; Exod. 6.8. I lifted up my hand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we render it, I sware to give it to Abraham — Ezek. 36.7. I have lifted up my hand, i. e. sworn, surely, &c. so Rev. 10.5. the Angel lifted up his hand to heaven and sware; so Deut. 32.40. of God, I lift up my hand to heaven, and say, I live for ever, a form of God's swearing; Psal. 106.26. He lifted up his hand against them to overthrow them in the wilderness, i. e. he sware they should not enter into his rest (see note ^g on that Psalm:) 4. for setting about any action, especially of weight, Gen. 41.44. without thee shall no man lift up his hand — i. e. attempt or doe any thing; so Psal. 10.12. Arise, O Lord, lift up thy hand, forget not the poor, i. e. set to thy active hand to their assistance; so Heb. 12.12. lift up the hands that hang down, and the feeble knees, i. e. set actively and vigorously about the Christian task. And every of these might pos∣sibly be accommodated to this place, of lifting up his hands to God's commandments. For it may be 1. praying for God's grace to perform them: 2. bles∣sing them as we do our daily food, or rather praising and blessing God for them, in respect of the great advantages we may reap by them; and to this the Syriack seems to have inclined, adding at the end of the verse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and I will glory in thy faith or fidelity: 3. it may be vowing and promising under oath a constant obedience to them: or 4. it may be the setting vigorously about them. And that is the most probable meaning of it, I will lift up my hands to the practice of them.

[ p] * 1.287V. 61. The bands] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a cord doth also signifie a troop or company, whether of souldiers or of any other: so 1 Sam. 10.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a troop of prophets, for so the Chaldee there render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a company of scribes; and so here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a company or troop of wicked men; in op∣position whereto is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ver. 63. I am a compa∣nion engaged in another society. This farther ap∣pears by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that follows, men may be said to rob or plunder, but cords or bands cannot.

[ q] V. 66. Good judgment] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gustavit, * 1.288 to taste, the noun is used for sapor, savour or taste of any thing; Exod. 1••.31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the taste of the man∣na was as the taste of a wafer — And the verb being transferred from the body to the mind (Psal. 34.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••aste— how gracious the Lord is) the noun is so in like manner, and signifies in proportion ei∣ther the outward fashion and behaviour, &c. by which the mind is discerned, as meats by the taste, as in the title of Psal. 34. when David changed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his behaviour, the LXXII. reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his counte∣nance; or else the inner disposition and habit of mind, rendred by them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 disposition, 1 Sam. 25.33. Other uses of the word there are for a decree, Jon. 3.7. and Dan. 3.10. but that which best agrees to it here, where it is joyned with knowledge, is either 1. as our English render it, judgment, in the notion of opinion, counsel; so the Jewish Arab and Abu Walid render it by a word deduced from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vidit to see, and spoken of the mind, sensit, ju∣dicavit, statuit, to think, judge, or resolve; or else 2. the habit of mind, genius, indoles, and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will be goodness of disposition, inclination, to which when knowledge is added, it is a special gift of God, fit to be here the matter of a prayer. The Chaldee 1 Sam. 21.13. and in the title of Psal. 34. render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy knowledge, and his knowledge or sense; and accordingly here the Inter∣linear reads bonum sensum, a good sense, and the translatour of the Chaldee (which here reteins the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) rationem, reason. But as that no∣tion cannot be applicable to the word in the title of that Psalm (for sure David was not really mad, and so 'twas not his sense, or knowledge, or reason, that was said to be changed there;) so it is not certain that it hath that sense in any other place of scripture. The most probable is that of Prov. 11.22. where the fair woman 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is compared to a jewel of gold in a swines snout. Here the Inter∣linear reads declinans discretionem, as from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 re∣cessit, departing from discretion, and the Vulgar La∣tin fatua, foolish; but the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which cannot be better rendred than of ill inclinations, disposition: and to that I suppose the Chaldee ac∣cords, and the Syriack, both reteining the original 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in their dialects, and the former reading it with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be corrupted or stink, the latter reteining the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as that signifies perverse, contumacious, and so may best be rendred (not as the Latin of the one, foetida sensu, and of the other foetida sapore, but) of a corrupt or perverse disposition, or manners, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Cor. 15.33. to corrupt manners is applied to the debauching their whole habit of mind. And pro∣portionably here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will be the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the good manners, there mentioned, or rather 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 goodness of manners. The LXXII. have divided it into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 goodness and di∣scipline, and the Latin follow them; and the Syri∣ack have changed the order 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 savour and goodness.

[ r] V. 70. Fat as grease] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is very differently rendred by interpreters. * 1.289 The LXXII. reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is made cheese like milk; and the Syriack, Latin, and Arabick accord with them. And this undoubtedly by reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 milk for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fat; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, confestly signifying incras∣sation, being applied to milk, it must needs signifie being coagulated, or made into cheese. But the Chal∣dee,

it is certain, reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fat. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being onely here found, the Jews do but by guess give the meaning of it. Aben Ezra notes onely that it is without a fellow. R. So∣lomon meddles not with it. Kimchi renders it to be fat, Abu Walid gives three expositions of it; 1. rendring it by the Arabick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and expoun∣ding it is troubled, (or corrupted, or unclean, foul, sordid and stinking (or sending up smells or fumes like that of fat stinking flesh) with unclean evil thoughts sends up, saith he, stinking fumes of evil thoughts, like burnt fat: 2. according to the Chal∣dee use of it, to be fat and gross: 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or, as more probably it should be written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies to be thick and gross, or hard; and then the two last fall in as one almost. Now for the construction, it may most probably be by under∣standing a preposition, not their heart is incras∣sate or gross like fat (for fatness can no more be said to be gross, than to be fat, being that by which other things are incrassate:) but, either their heart is gross as fat, i. e. as if it were a mere lump of fat; or, their heart is become gross as with fat, as Psal. 73.7. their eyes stand out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with fat; and 'tis or∣dinary in poesie for the prepositions to be omitted. Thus the translatour of the Chaldee supplies the preposition by rendring it in the ablative case, incrassatus est quasi adipe, is incrassate as with fat, and so the learned Castellio, quasi obesitate obtusum est, is stufft up as with fat. And to that the Jewish Arab agrees, their hearts are stuffed up ב with fat. As for the application of this to the heart, the gross or incrassate heart is all one with the dull or stupid, as pinguis Minerva among the Latines signifies, and this from nature, the membranous lean parts being onely sensitive. And thus will it stand in direct op∣position to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 good genius or disposition, v. 66. and denote the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the stupid inca∣pable mind, and so in effect (although fat is the softest of any flesh) an obdurate heart, in the sense that Philoponus useth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an incrassate spirit, and many the like expressions are used.

[ f] * 1.290V. 83. Smoak] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to send up smoak, or incense, or burn, Exod. 29.18. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 smoak, Gen. 19.28. and so here a bottle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the smoak, a bottle of skin (such as the Jews used) hung up in the smoak, and by that means parcht and dry, and so fit to express one worne out and dried up with long suspence of expectation. The LXXII. reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the frost, the Latin in pruina, and the Sy∣riack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the frost, from some other notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of affinity with that wherein 'tis used Psal. 148.8. in company with hail and snow, probably from the manner of the generation of a frost, or congealed mist, being but a smoak out of the earth. The Jewish Arab renders it strangely, as he that wandreth, noddeth, reeleth in the smoak be∣ing amazed.

[ t] * 1.291V. 84. How many are the days] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 how ma∣ny days, is here most probably to be interpreted by the context, which, from the beginning of this Octonary, speaks of God's deferring his delive∣rance, and permitting him to wait and pray, and yet lie under his affliction. And accordingly there being an ellipsis in the words, it is in reason so to be supplied as best agrees with that sense, How many days of, or to thy servant (the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without a preposition, is indifferent to either) i. e. how many days are appointed or assigned me for the con∣tinuance not of life (as How many are the days sound,) but of the pressures or afflictions that are upon me? and so it accords with when wilt thou comfort me? v. 82. and when wilt thou execute judgment (avenge or punish, or at least restrein and check my persecu∣tours?) in the remainder of this verse. Thus 'tis frequent in the Hebrew, and among the Hellenists, for day to signifie judgment, his day is coming, Psal. 37.13. (see note on Rom. 13. ^d Heb. 10. ^a.)

[ v] V. 85. * 1.292 Proud have digged pits] The notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 proud in this Psalm, for wicked, injurious men, both here, and v. 21, 51, 69, 78, 121. is here obser∣ved by the LXXII. which render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wicked (and so the Syriack and Latin 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and iniqui, wicked men) as Isa. 13.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lawless, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 impiety, Deut. 18.22. and frequently 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 contumely, Pride being indeed the original as of all wickedness, so especially of contumely and injury. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they have digged ditches or pits for me,* 1.293 which the Chaldee and Syriack follows, the LXXII. reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latin nar∣rarunt mihi fabulationes, they have told me vain and idle discourses; so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Arabick fully expresses it by words of dotage or folly, long impertinent discourses of other mens matters. The ground of their reading is visible: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with ש from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to speak or talk, is else∣where duly rendred by them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 talk, 1 King. 28.27. but being here with ש from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to de∣cline, bend down, &c. it signifies a ditch, or pit, or declining ground, and so is used Psal. 57.6. As for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to dig, and Psal. 7.15. joy∣ned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a ditch or pit (parallel to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here) though it have no signification proportio∣nable to that of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 telling, yet the other word being so rendred, idle talks or discourses, for pits, this was by analogy to follow; the telling being accommodated to those talks, as dig∣ging to pits. Meanwhile this rendring of the LXXII. is not very unagreeable to the sense, their telling him long and idle tales, or talking thus im∣pertinently with him, being easily supposeable (as was the Herodians and Pharisees with Christ) to have been designed on purpose to insnare him. What here follows 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which are not according to thy Law, (for which the Chaldee reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which thou hast not commanded in thy Law, and the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not as thy Law, O Lord) is to be taken in the Hebrew dialect (imitated by most other languages) by the figure 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when that is said to be not good, or not well done, which is extremely ill, when unpro∣fitable signifies very wicked, and many the like (see note on Matt. 12. e.) for so here, not according to Law signifies extremely contrary to it, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which the LXXII. rendred the proud here, is literally no more than they that act beside the Law (which is the style of the Syriack in this latter part of the verse) but it signifies those that doe most contrary to it.

[ w] V. 89. For ever, * 1.294 O Lord] The Syriack seem most fitly to have expounded these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For ever, O Lord, by addition or supply of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 art thou, thus, Thou art for ever, O Lord, and thy word indures. This may suggest a rendring of these two verses by way of correspondence, that one may bear proportion and be directly answerable to the other; which will be, if we shall compare together the beginnings and the ends of the verses severally. The beginnings lye thus, Thou art for ever, O Lord, v. 89. Thy faithfulness is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to generation and generation, i. e. to all generations, which are exactly parallel. Then the latter parts of the verses lye thus, Thy word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stands or is

settled in the heavens, v. 89. i. e. whatsoever thou commandest in heaven, doth certainly come to pass, and Thou hast established the earth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and it shall stand or abide, i. e. the earth and all things in it are by thee most firmly establisht. And then as the parallel will be exact, so the sense will flow most currently. The parallel will be exact, for as v. 89. his word is said to stand or be settled in heaven, so v. 90. his faithfulness shall be said to abide or stand in the earth, as stedfast as the earth it self, or ever since the creation and establishment of the earth. And then the sense will be, that as God is eternal, so his word and faithfulness re∣mains constant, and never fails in heaven above, or here below on earth, where from the afflictions of good men there is more shew of objection a∣gainst God's making good his promise to them. Now as his word and faithfulness, though severed in place, are to be united in sense, and signifie his faithfull performance of his word; so the heaven and earth are in sense to be joyned also, and sig∣nifie by a frequent Hebraism (see note on 2 Pet. 3. e.) the whole world, in his constant governing of which this his fidelity is as illustriously visible, as in the creation of them. Accordingly v. 91. they are joyned together, They continue this day, or, They have continued to this day 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they in the plural, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 either adverbially, as the Chaldee reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this day, or understan∣ding the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 untill this day; not as the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the day continues, but they, i. e. the heaven and the earth foregoing, and con∣sequently all things therein comprehended, for so it follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for all things serve thee.

[ x] * 1.295V. 96. End of all perfection] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we render end, signifies limit, or boundary, or extreme part, and is most ordinarily applied to places or regions; so the LXXII. who render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bound. And if in this sense it be here used, then 'tis not amiss to take notice of the Syriacks rendring of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 perfection, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which their Latin translatour Sionita renders, regioni re∣gion, I have seen that there is a bound to every re∣gion; for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies a bound or end (and is here by the Chaldee used to render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is there rendred a region, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Ara∣bick is space or place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the common style of a region. So saith Sionita in a note on this his version in the margin of his edition in quar∣to, Propriè terminum significat, saepe tamen pro re∣gione seu parte mundi sumitur, It properly signifies bound, limit, yet 'tis oft taken for a region or part of the world. To this the latter part of the verse well accords, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the exceeding width or amplitude of God's commandments, not having such bounds as each region hath. And to this per∣haps the Chaldee lookt, which paraphrastically expresseth it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of all that I have been solicitous of, or beheld. This carries that probability with it, that it deserved to be mentioned. And if it be not accepted, then still 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the ordinary signification of perfection or universality, as a comprehensive word, must de∣note the greatest latitude or amplitude, whether qualitative or quantitative, of vertue, or of space, and so still 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be the bound or utmost extent of it. The Jewish Arab renders it, To every kind an end; Abu Walid, I have seen the uttermost of every end [or uttermost extent] but the extent of thy judgment, [commandment, law, or wisedom] for that is wider and deeper, than that the uttermost of its extremity [or end] may be attained to.

[ y] V. 109. * 1.296 My soul is — in my hand] The mea∣ning of this phrase is obvious, I am in danger of my life. See Jud. 12.3. I put my life in my hands, and passed over against the children of Ammon, i. e. I fearlesly adventured my life. So 1 Sam. 19.5. he put his life in his hand, and slew the Philistims, i. e. by adventuring his own life he killed the other: and ch. 28.21. I have put my life in my hand, and hearkened to thy words, i. e. run the hazard of my life to obey thee: and Job. 13.14. Wherefore do I take my flesh in my teeth, and put my life in my hand? The onely difficulty is, what is the original of this proverbial style. This Pat. Cockburne hath propo∣sed as an instance of the interpreting scripture from vulgar speech, making this to be the meaning of it, that he hath no aid now left him but from his own hand, as being left destitute of all other help or auxiliaries. And thus indeed the place in Jud∣ges seemed to suggest, When I saw that ye delivered me not, I put my life in my hands, and passed over against the children of Ammon; you gave me no aid, and so I was fain to go over my self without you: and so likewise of David, who without any help smote Goliah, to which there Jonathan refers, 1 Samuel 19.5. But the other places, of the witch of Endor and Job, will not bear this sense; and therefore this is not to be pitcht on, but rather this. That as what is in a man's hand is easily parted with, easily lost, and as easily taken from him, so a man's life is said to be in his hand, when there is but little distance betwixt him and death: and so the Chaldee interprets it by way of para∣phrase, my soul 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is in danger (from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in Hebrew is to profit, but in the Chaldee language to periclitate) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the back of my hand, which consequently he hath no hold of, it may depart at pleasure. So the Jewish Arab thus paraphraseth it, Although my soul be as it were in my hand continually through danger. And this is the most allowable original of the phrase. The LXXII. have here varied the phrase, and reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, my soul is in thy hands, and so the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in thy hands; not so probably misrea∣ding the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as expressing it by way of pious paraphrase, our lives being then certainly in God's hands, to save if he please, when they are in humane sight in greatest danger, and so by every pious man to be deposited in God's hands.

[ z] V. 113. Vain thoughts] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here to be ta∣ken not for the thoughts or opinions themselves, * 1.297 as elsewhere, Job 20.2. and 1 King. 18.21. but for the persons that think, and that not for thoughts simply, but for wicked thoughts, all the ancient interpreters a∣gree: the LXXII. reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latin iniquos, transgressors, wicked men; breakers of the Law, saith the Arabick. The Jewish Arab reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hypocrites, and the Chaldee by way of paraphrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those that think vain or false thoughts. Abu Walid expounds it those that have hypocrisie, and evil counsels, and deceitfull cogitations. And so Kimchi saith that others inter∣preted it as an Adjective, though he as a Substan∣tive, for the thoughts themselves. Sol. Jarchi inter∣prets it of instability, hanging distracted between two opinions, betwixt God and Baal, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jam. 1. the double-minded man un∣stable in all his ways.

[ &] V. 119. Dross] The Hebrew reading of this verse is much departed from by the ancient inter∣preters. The words are plain in the original,* 1.298 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou hast destroyed or done away, made to cease,

(so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used Ezek. 12.23. in Hiphil, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to rest or cease) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the dross,* 1.299 so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fies all the dross or refuse that goes away (from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to recede) and departs from the metal in the melting, and so in other things; Midr. Tehil. saith that grapes being prest make 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which men throw upon the ground, (and so God's judg∣ments are deciphered in scripture by treading a winepress.) The word seems to allude to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 foregoing v. 118. Then follows by apposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all the wicked of the earth. But the LXXII. render the two first words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have accounted prevaricators, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 probably reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those that err, and for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have reputed. The Chaldee reade far otherwise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou hast destroyed the Idols, thou hast consumed all the wicked of the earth. And the Syriack have quite omitted this verse, and in a manner repeated v. 117. instead of it.

[ aa] * 1.300V. 120. Trembleth] For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which notes be∣ing in horror, such as causeth the hair to stand an end (see Job 4.15.) the LXXII. here reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (I suppose it should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) evidently from another old notion of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to fasten with a nail, from whence the Chaldee use 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a nail, as we see in their Targum, Isa. 41.7. Herein the Latin follows them, and reads confige; but the Syriack hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the verb, whence is the Arabick noun for an hedg-hog, whose prickles standing up are the emblem of horror; and so that sure is the meaning of the phrase, and that fitly following the destroying the dross v. 119. for that may well be the motive to this horror.

[ bb] * 1.301V. 122. Surety] Of the several usages of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 interpreters have been uncertain which to take. From the notion of pleasing or being acceptable, the Chaldee reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 delight or make merry. And so the Syriack also. But the LXXII. that reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the Latin suscipe, seem to refer to the other notion (that in which arrhabo comes from it) of a surety, or undertaker, for that we know is the importance of suscipere. And this doth best agree with the antecedents and consequents. Leave me not to my oppressors, let not the proud oppress me; for with both those well accords, undertake, inter∣pose, be surety for me for good, i. e. so as to deliver me out of their hands. Abu Walid takes it in the notion of doing well to.

[ cc] * 1.302V. 123. Word of thy righteousness] The notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy righteousness, for thy kindness, charity and mercy, is very obvious (see note on Matth. 1. g.) and that agrees well with this place, where God's deliverance, in the beginning of the verse, is the thing that is waited for, and dealing with him according to his mercy, v. 124. and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 word added to it, is no more than God's speaking mercy to him, as elsewhere speaking peace, i. e. hea∣ring his prayers, giving him an answer of mercy. But the word righteousness may denote the rule of righteousness, the Law of God, his prescript man∣ner of dealing with men; and then the word of thy righteousness will be the tenure of thy Law, that promises deliverance to the pious.

[ dd] * 1.303V. 126. Time for thee, O Lord, to work] The Hebrew here reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is li∣terally time to doe, or perform (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is facere and perficere) to the Lord. And as this is more a∣greeable to the sense of the ancient interpreters, than the reading it time for the Lord to work, the Chaldee being express, time to work 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the will of God, and the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 time to worship God, to which sense also the LXXII. are to be understood, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, time to work or perform to the Lord; so it will also best ac∣cord to the context, other mens evacuating, fru∣strating God's Law, by their neglecting and con∣temning it, being a fit motive to his servants most diligently to perform it.

[ ee] V. 128. Esteem all thy precepts concerning all things to be right] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as it signifies to be right, so 'tis also to please, or to be approved, as when a thing is said to be right in the eyes of God, i. e. to please him; and then by analogy with this sense, it signifies in other conjugations (as to cor∣rect and direct, so) to approve. And so the Syri∣ack rightly understands 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here,* 1.304 and renders it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have loved all thy precepts: and to the same purpose is the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to like, to approve. Onely the LXXII. and others from them adhere to the other notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I was directed to all thy ways. The reduplication of the universal particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is em∣phatical, all, even all, and so the plain rendring is most current, All thy commandments, even all, have I approved — The Jewish Arab reads, And there∣fore for all thy commandments, all of them have I sought.

[ ff] V. 130. Entrance of thy word] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to open, doth regularly signifie opening. * 1.305 The onely question is, whether thy word be the agent, or the patient, that which opens, or which is opened. If we take it in the latter sense, then the opening of God's words is the explaining them; so the Jewish Arab renders, Because the opening of thy word in∣lighteneth, O thou that makest the simple to understand. And so the LXXII. their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is understood both by the Latin and the Syriack; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 open thy word, and illuminate, saith the one, and declaratio verborum tuorum illuminat, the declaring of thy words doth illuminate, saith the other. But if it be in the sense of thy word being the agent, then 'tis the opening our eyes wrought by thy word; and that seems to be the more genuine meaning of it, that God's word by opening our minds gives light to them, teacheth them those things which naturally they did not, could not know, till they were thus illu∣minated. And the Chaldee favours, who renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the sculpture or impression of thy word illumi∣nates; which evidently refers to the Ʋrim, whose name is derived from light, and therefore will with full propriety be said to enlighten; which surely the LXXII. likewise reflected on, when they call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word by them used constantly to tran∣slate Ʋrim.

[ gg] V. 139. * 1.306 Consumed me] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, as it signifies to consume, and so is here rendred by the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hath melted me, or by melting consumed me, and by the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cruciated me, so it signifies also to bind, press, constrain, in the notion wherein 'tis said of Paul Act. 18.5. that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he was constrained or prest in spirit. Thus the Chal∣dee renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath constrained me. And this is the most probable acception of it, zeal having that faculty of pressing, and forcing expressions from one, either of grief, or indignation, or the like, as the occasion requires.

[ hh] V. 148. * 1.307 Night-watches] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to keep, guard, watch, signifies indiffe∣rently any of the three watches into which the night was divided, the evening watch, or beginning of the watches, or first watch, Lam. 2.19. the middle,

or night watch, Jud. 7.19. and the last, or morning watch, Exod. 14.24. And to the last of these the context here inclines it, so as it may agree with the dawning of the morning v. 147. and be fitly joyn∣ed with preventing, which sure in both verses sig∣nifies rising betimes, so it is proper to the morning, not evening watch. The Chaldee indeed gives it a greater latitude, and reads the watches 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the morning▪ and evening both, but the LXXII. reade expresly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 early in the morning.

[ ii] * 1.308V. 165. Offend them] The Hebrew here reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. as the LXXII. literally reade, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there is no scandal to them, by scandal meaning any thing that may wound, or hurt, or cause them to fall in their journey, in the threefold notion of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which the LXXII. here use, and is perfectly parallel to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) for a stumbling-block, and a snare, and a gall-trap. The meaning of it will be best under∣stood, by comparing it with the like phrase 1 Joh. 2.10. He that loveth his brother abideth in light, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and there is no scandal in him, or to him; the light, wherein he abides, will so assist him in every part of his march, that he shall be free from those dangers which are pa∣rallel to the snares, and stumbling-blocks, and gall-traps, which they that travail in the dark are subject to. There the scandals are means of betraying the soul into sin, temptations; and no scandal to them signifies their security from those temptations, that others so frequently are overcome by. And so here, as the great peace, in the beginning of the verse (according to the Hebrew notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) notes all manner of prosperity and felicity, that espe∣cially wherein the soul is concerned, so the no scan∣dal to them, is the immunity from temptations and snares, i. e. from sins to which temptations are de∣signed to bring men: and this is the security which the love of God's commandments will give men, when nothing else will. The Chaldee here reade, there is no scandal to them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the world to come, meaning no mischief, punishment of sin, but the Syriack, there is to them no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 infirmity, sickness, disease, (the word, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies sickness either of body or minde) and so is most applicable to sin, the disease of the soul.

[ kk] V. 168. * 1.309 Before thee] What is the meaning of a man's ways being before God, will best be judged by other parallel phrases, such are walking before God, or in his sight, and that signifies to live piously, and so as is accepted by him. And then here, though it is certain all men's actions are seen by God, and done in his sight, yet his ways being before him, will best be interpreted walking, or living pi∣ously.

The Hundred and Twentieth PSALM.

A Song [ a] of ‖ 1.310 Degrees.

The hundred and twentieth is a Prayer against calumniators and malicious persons, and a com∣plaint of the infelicity of such companions. It seems to have been first formed by David, in relation to Doeg, 1 Sam. 22. and to have been after made use of in relation to the † 1.311 Cap∣tivity, and is called a Psalm of Ascents, because it was appointed to be sung by the Levites on some place of advantage, with elevation of voice.

1. IN my distress I cried unto the Lord, and he heard me.

Paraphrase. 1. Blessed be the name of the Lord God, for all his mercies vouchsafed unto me: I was in great distress, and accordingly addrest my self to God for his relief, and he was plea∣sed to give ear unto me.

2. Deliver my soul, O Lord, from lying lips, and from a deceitfull tongue.

Paraphrase. 2. And this was the summ of my prayer; O blessed Lord, I am fallen into the midst of calumniators and malicious false persons, who by treachery and deceit are resolved to de∣stroy me, if thou Lord be not graciously pleased to deliver me out of their hands.

3. [ b] What shall * 1.312 be given unto thee, or what shall be done unto thee, thou false tongue?

Paraphrase. 3. All the good that is to be had by such company, is to be wounded incurably, and mischieved by them.

4. Sharp arrows of the mighty with coals of juniper.

Paraphrase. 4. Their tongues are as piercing as darts red hot in a stout souldiers hands, no armour of innocence is fence against them.

5. Woe is me that I sojourn ‖ 1.313 in [ c] Mesech, that I dwell in the tents of Kedar.

6. My soul hath long dwelt with him that hateth peace.

Paraphrase. 5, 6. O what an infelicity and sad condition it is to be forced to spend so much time, as a stranger and so∣journer among such barbarous unhumane people, which are always projecting mischief against me?

7. I am for peace, but when I speak, they are for war.

Paraphrase. 7. Let my actions and my words be never so friendly and pacificatory; their malice is rather accended than slackened thereby. The deceitfulness of their own hearts infuseth jealousies into them, makes them suspect the meekness and friendliness of my behaviour to be but a stratagem of fraud and guile in me.

Annotations on Psal. CXX.

[ a] * 1.314Tit. Degrees] The meaning of this title 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Psalm of Ascents, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to ascend, will I suppose best be learnt from Nehem. 9.4, &c. There we find 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the ascent or scaffold or pulpit of the Levites, some place of advantage, whereon they stood when they chaunted out the forms of Praise. Thus we find in the institution that the Levites were to stand, by David's last words, to thank and praise the Lord morning and evening, 1 Chron. 23.50. and this at the east or front of the altar, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 over against it, say the LXXII. 2 Chron. v▪ 12. (as before the Ark 1 Chron. 16.4.) i. e. probably at the East gate of the Temple, before the courts of the people; for so saith Maimoni∣des Cele Hammikdosh, c. 3. that at both the gates of the mens and womens court, there was a scaffold or pulpit for the Levites, where they stood, twelve at least, to make one sound, to be heard in praising and thanking the Lord, 2 Chron. 5.13. So we see it practised in that place of Nehemiah, Jeshuah and Bani, &c. standing up on that ascent cried with a loud voice unto the Lord their God, v. 4. and again Jeshuah and Kad∣miei, &c. said, stand up and bless the Lord your God for ever and ever, and blessed be thy glorious name— Here is a double ascent, 1. an advantage of ground, whether as on a scaffold, or desk, or pulpit, such as is wont to be set up for such purposes of publick reading, proclaiming, or other services; 2. an ele∣vation of voice. From either or both of which, ra∣ther than from the 15 steps or stairs of the Temple, which the Talmudists have fansied, in compliance with the number of the 15 Psalms here so styled, the Psalm which is there delivered is fitly styled a Psalm of ascents. Accordingly the Jewish Arab rend∣reth it a Psalm of praise, with lifting up the voice, which Kimchi takes notice of, as the opinion of R. Saadiah. It may be here farther observed, that that passage in Nehemiah refers to the deliverance of that people out of the captivity of Babylon; and 'tis not impro∣bable, this title may have some respect to that also, the returning of the captives to their own countrey being not unfitly stiled an ascent or coming up. Of this as Theodoret and Euthymius▪ interpret, so 'tis certain the Syriack understand it, making the contents of this Psalm to be a prayer of the people detained in Babel, and intitling the next a Psalm 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of eduction, or ascent out of Babel, and so forward in the rest of the fifteen: and to that the Chaldee may be interpreted also, when it para∣phrases it, the Psalm which was said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon the ascent from the abyss, thereby re∣sembling the depth of their bottomless misery in the captivity, (though 'tis not improbable, they might refer to the wild Talmudical story of the rising up of the abyss at the building of the Temple, which with much adoe was at last conjured down.) What is here said of this, is to be applied to the rest of the 15 Psalms, which carry the same title. Not that this and all the rest were first composed on occasion either of the delivery out of the captivity, or of the captivity it self; but that being formerly made by David or others, on some other occasion, they were then used, some in their thraldom, some upon their delivery, as they were proper, and thought applica∣ble to some part of this occasion. Aben Ezra resolves it possible that it was no more than a Musical tone.

[ b] * 1.315V. 3. Given to thee▪] The Hebrew reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what shall give to thee,* 1.316 the nominative case being reserved to the end of the verse▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 deceit∣full tongue, thus, What shall a deceitfull or false tongue give thee? i. e. profit thee? and so again more ex∣plicitly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and what shall the deceitfull tongue add to thee? i. e. what advantage shall it bring thee? Thee, i. e. the person who converseth with such, i. e. the Psalmist here. Thus the Chaldee under∣stood it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. What shall the detractor give thee, or what shall the delator add to thee by a false tongue? The Syriack more plainly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, What shall deceitfull tongues give thee, or add to thee? so the Jewish Arab, He shall say to him that hath it, what is that with thee, or that thou hast, and what shall a deceitfull tongue add to thee? i. e. what shall a man gain by such a conversati∣on, by living among deceitfull malicious men? Even 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 arrows of the strong man,* 1.317 the military man or gyant, such as men use in war, on purpose to mischief, and so are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 very sharp,* 1.318 and not onely so, but to make them enter the more certain∣ly, and pierce the deeper, and burn together as they wound, they are heat red hot, and that in the scorchingest fire, such as is that which is made of the coals of Juniper, saith S. Hierome, of which ‖ 1.319 others have affirmed, that being once on fire they will keep the fire a year together without going out. And so saith Kimchi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they are very hot and will not be quenched, who adds that these coals keep fire in them when they appear dead: and so indeed in nature, the coal that lasts long alive, must cast thick ashes about it (and then it will seem dead, the life not discovering it self through the ashes) otherwise the sulphurous parts, wherein fire consists, will presently get out. Thus is this in∣strument of the deceitfull persons punishment adap∣ted to his sin, and is an emblem of him, the con∣cealing hatred being as destructive as the long burn∣ing of it, the ashes, as the coals of Juniper. And so this question and answer being a poetical de∣scription of the mischief of such company, that which follows, v. 4. Woe is me that I sojourn, or dwell among such, doth exactly accord with it.

[ c] V. 5. * 1.320 Mesech] The Hebrew phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which we render as if Mesech were the name of a place, seems best to be expounded v. 6. by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have a long while dwelt, for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to draw or protract, seems to signifie adverbially long. So the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, my sojourning is lengthened, to which as the Latin and Arabick, so the Syriack accords, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my perigrination is protracted, so Aquila 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I was a stranger a long time, and Symma∣chus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have protracted sojourning. Thus to protract and prolong are the same in all languages, and so is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 frequently used in that sense of protracting, Prov. 13.12. Psal. 36.11. and 85.6. and 109.12. and oft elsewhere, from whence is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a space, and so here adverbially, or for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a space, i. e. a long time. The Chaldee in∣deed take it here for a people, rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the Asiaticks, and from them the latter Jews understand it of Tuscany, and so of Italy and the Roman Empire, as Kedar following they interpret of the Saracens, or Turks. But as all the other an∣cient Interpreters depart from the Chaldee, so

Kimchi hath receded from this invention of his fel∣low Jews, and renders the place, woe is me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that my captivity is very much lengthened, drawn out, or protracted. Should it be otherwise interpreted, the conjecture of the learned Bochart would be worth remembring, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Chaldee and Syriack signifies a skin, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hesy∣chius out of Nicander, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a fleece or skin; from whence saith he, Mesech might be the name of a city, so called not from Mesech the son of Japhet, but from the skins with which the Arabes Scenitae covered their tents, mentioned in the end of the verse. But it is no less probable, that in the noti∣on of skins, it should be here joined with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tents, which were thus covered with skins; and if we de∣duce it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to draw, it may signifie a draw-wagon, or traha, and the barbarous nations that were not by agriculture fixt to one place, dwelt as well in their wagons as tents: either way it well a∣grees with Kedar, i. e. the progeny of Kedar, the son of Ishmael, Gen. 25.13. those barbarous people of Arabia, that were called Scenitae, because they continued in tents, without houses, and so the Chaldee reads it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Tabernacles of the Arabians. To whom, as being a barbarous un∣humane people, the Psalmist here compares those malicious deceitfull men among whom he dwels. If (because the time of consigning the Canon of Scripture, soon after the Captivity, will not per∣mit it to be spoken literally) we shall interpret the Psalm prophetically to look upon Antiochus, the analogy would well hold, for he is in Scripture exprest as by Gog, so by Mesech, and described by Daniel as a flatterer, a speaker of lies, a worker of de∣ceit, and forecaster of evil devices, &c. and then the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 enemies of peace,* 1.321 would be those sworn enemies of Jerusalem, both the inhabitants of Asia minor, and the confederate Arabians. The Jewish Arab reads, a people that is after the way or sect or manner of Mesech. David Kimchi, though in his Comment, as was said, he expound it of the pro∣traction of his sojourning, yet in his Roots saith, it is the name of a nation mentioned in the Law, viz. Gen. 10.2.

The Hundred and Twenty First PSALM.

A Song of ‖ 1.322 Degrees.

The hundred twenty first is a repose in God, and a confident expectation of succour and safety under his protection.

1. I Will lift up mine eyes unto the hills from whence cometh my help.

2. My help cometh [ a] † 1.323 from the Lord, which made heaven and earth.

Paraphrase. 1, 2. Whatsoever, or how great soever my distress or pressure be, whether bodily or spiritual, I have no other sanctuary or refuge to which to apply my self, but that one supreme of heaven, (the image of which is the Ark on Zion, that holy hill or mount where God is pleased to presentiate himself) even to the all-sufficient omnipotent Creator, Ruler and Governor of the world. To him I can confidently address my prayers, and chearfully ex∣pect a seasonable aid, which he by his holy Angels shall graciously afford me, (by the intercession of his own Son, who hath assumed my nature.)

3. He will not suffer thy foot to be moved; and he that keepeth thee will not slumber.

4. Behold he that keepeth Israel shall neither slumber nor sleep.

Paraphrase. 3, 4. All other guards may fail; either through the strength of a more powerfull assailant, or being at some time overtaken with sleep or weariness: But the watch that God affordeth us is impregnable; neither he nor his Angels, to whom he assigns this office of guarding, under him, all his faithfull servants, can ever be surprised by any such advantage.

5. The Lord is thy keeper, the Lord is thy shade upon thy right hand.

6. The sun shall not smite thee by day, nor the moon by night.

Paraphrase. 5, 6. The omnipotent Lord of heaven and earth shall be † 1.324 present to thee, and over∣rule all his creatures, and keep thee from being mischieved by them; his protection, as the cloud to the Israelites, or as a faithfull second in a duel, shall defend thee from all approach of danger: Neither the open assaults in the day-time from enemy or devil, nor the secret ambushes in the night from any treacherous underminer either of the temporal or spiritual estate, (the former fitly compa∣red to the scorching of the Sun, the latter to the malignant influences of the Moon) shall be able to doe thee any hurt.

7. The Lord shall preserve thee from all evil; he shall preserve thy soul.

Paraphrase. 7. This Lord shall assu∣redly defend thee from any real mischief, of what kind soever, that can approach thee.

8. The Lord shall preserve thy [ b] going out and thy coming in, from this time forth and even for evermore.

Paraphrase. 8. He shall keep thee un∣der the shadow of his own wings, and in the beginning, progress, and end of thy undertakings and designs, when thou goest out to work, or comest home to rest, in thy business, or in thy retirement, his guard shall continually attend thee, and (if thou continue to adhere to him) never forsake or destitute thee.

Annotations on Psal. CXXI.

[ a] * 1.325V. 2. From the Lord] The Hebrew is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from with or before, the Lord; which the Jewish Arab reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from at, or with the Lord. The LXXII. reade onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before the Lord; but the Chaldee and the Syriack agree in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from before, or from the sight or presence of the Lord, re∣ferring hereby more generally to the good Angels (stiled the Angels of his presence, those that stand before the Lord, and always behold the face or God, and where they appear, there God is said to be in a peculiar manner) by whose ministery mer∣cies and deliverances are solemnly conveyed to godly men; or rather to Christ incarnate, with whose Humanity the Deity being inseparably uni∣ted, God is always present with him, and through him with us, for whom sitting at God's right hand, he constantly maketh intercession: But more im∣mediately referring to the Ark of God, where he is pleased to exhibit his presence, and audience to the prayers of his servants, who there address them to him; which being placed on mount Zion, that sure is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the hills,* 1.326 v. 1. to which as they then came when they could to offer up their prayers, so when they were hindred and detained from that personal address, they yet tur∣ned their faces, and lift up their eyes that way, as here it is said. See Dan. 6.10. This for the full and ultimate importance of the words. But for the immediate sense of them, the scheme seems to be military. The besieged person daily looks to the hills, to see if any relief be coming from any quarter, any signal by fire or the like, giving in∣telligence of succour approaching; so saith Aben Ezra as men doe in a siege, and so Kimchi also. And then by this scheme the Psalmist expresses his own repose to be in God, that dwelleth above in hea∣ven, and presentiates himself to his servants in Zion; Our help cometh from a place higher than any earthly hill, from a more sure deliverer.

[ b] V. 8. Going out and coming in] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 going and coming, or going out and coming in, being, * 1.327 as here, used by it self, without any addition, hath a different importance from what it hath when it is used with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before the people, 1 Sam. 18.13. and the like. For then it imports governing or ruling onely. So v. 16. all Israel and Judah loved David, because he went out and came in before them. So Act. 1.21. all the time that Jesus went in and out among us, i. e. taught us, ruled us his disciples here on earth. But in this place, without that additi∣on, it signifies more generally, doing any thing of what sort soever, all actions being comprehended under one of these two sorts, going out to more publick, and coming in to more private affairs; or again, going out to begin, coming in at the end of the work. The Chaldee here paraphrase it, by going out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (a corruption of the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to affairs, to negotiation, and coming in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the study of the Law.

The Hundred and Twenty Second PSALM.

A Song of ‖ 1.328 degrees of David.

The hundred twenty second is an expression of great joy for a return to the benefits of God's pub∣lick service, together with a prayer for continuance of those peaceable opportunities. It was first composed by David, probably after his return from his flight from Absolom, and solemn∣ly sung by the Levites upon the return from the Captivity, (see note on Psal. 120. a.)

1. I Was glad when they said unto me, Let us go into the house of the Lord.

2. Our feet † 1.329 shall stand in thy gates, O Jerusalem.

Paraphrase. 1, 2. Blessed be God for the joyfull news which he hath now afforded us, the li∣berty to go to Jerusalem, and to the Ark of God's presence which is placed there, the most blissfull prerogative of peaceable publick assemblies, from which we have been debarred so long.

3. Jerusalem is builded as a city that [ a] is * 1.330 compact together.

Paraphrase. 3. Jerusalem is a lovely place, the very buildings, being so uniform, are very beautifull (and an emblem of that union of minds, both in charity and united intercessions, which is the most amiable gracefull thing in the Church of God.)

4. Whither the tribes go up, the tribes of the Lord, [ b] ‖ 1.331 unto the testimony of Israel, to give thanks unto the name of the Lord.

Paraphrase. 4. And nothing more love∣ly in it, than that it is the place to which all the inhabi∣tants of the land are thrice every year obliged to go up to commemorate the mercies of God afforded to his people.

5. For there † 1.332 are [ c] set thrones of judgment, the thrones of the house of David.

Paraphrase. 5. Yet beside this of the house and service of God, there also the Sanhedrim, or supreme judicature of the nation sitteth, that great court where the highest matters are decided; And there also is the palace where David, and the Kings of Judah descending lineally from David, do and shall constantly reside.

6. Pray for the peace of Jerusalem; they shall prosper that love thee.

Paraphrase. 6. From all these both ci∣vil and ecclesiastical conside∣rations, it is the duty of all good men to pray for this place, and to love it most affectionately, to beseech God to bestow a quiet injoyment of all these advantages, and therein all manner of prosperity upon it. And they that thus love, and pray, and contribute their utmost to it, shall certainly gain to themselves prosperity and temporal felicity by this means.

7. Peace be within thy walls, and prosperity within thy palaces.

Paraphrase. 7. Let this therefore be our united prayer that God will pour down all his blessings upon this place.

8. For my brethren and companions sakes I will now * 1.333 say, Peace be [ d] with∣in thee.

9. Because of the house of the Lord our God, I will seek thy good.

Paraphrase. 8, 9. And as our prayers, so let our most earnest in∣deavours be bent this way, to advance the prosperity and tranquility of it, and so both of Church and state, which are equally concerned in it. And to this all obligations, both humane and divine, charity to our brethren, and piety to that God who is adored and glorified there, most strictly engage us.

Annotations on Psal. CXXII.

[ a] * 1.334V. 3. Compact] This phrase of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 associated (from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to joyn or associate) or joyned to it self together, refers critically to that which the sacred story gives us of that city. The site of it was upon a very unequal ground; the low town was mean and dismantled; the castle on the hill was fortified, and held as a place of strength; which being taken by Joab, David built up the whole, and so made it one city, associated and joyned together. 1 Chron. 11.7, 8. David dwelt in the castle, and built the city round about, and Joab repaired the rest of the city.

[ b] * 1.335V. 4. Ʋnto the testimony of Israel] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth literally signifie, the testimonies (as that im∣ports commands given) to Israel. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the verb, as it signifies to testifie, is also to admonish; and so testimonies and statutes and judgments, Deut. 4.45. are all used in the same sense, for the commands delivered by Moses from God; and so ch. 6.20. What mean the testimonies — and frequently in this book of Psalms, God's testimonies, being that which he hath revealed, and thereby testified of his will. So when we reade of the Ark of the testimony, 'tis in relation to the Decalogue which was kept in the Ark, Exod. 25.16. thou shalt put into the Ark the testimony which I shall give thee. And so here the testimony to Israel is the command given to that people of going up from all parts of the land to Jerusalem three times a year, to the Feasts. That is meant in the beginning of the verse, Thither the tribes go up, not to, but by, or according to the testi∣mony to Israel, the law given to that purpose. The preposition indeed is wanting, and so must of ne∣cessity be supplied (rather than to make the testimo∣ny the notation of the place, viz. the Ark) the sense being thus most current, Whither, i. e. to Jerusalem, the tribes go up, i. e. all the Jews wheresoever inha∣biting, according to the testimony, or law given to Israel (so ל imports) to give thanks unto the name of the Lord, which was the end of their going up, and of the command which required it at the festivals, the solemn times of thanksgiving. The Chaldee have another notion of it, and render it God's te∣stifying to Israel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. that his majestatick pre∣sence shall abide among them when they come to confess unto the name of the Lord. But the former rendring is more proper and agreeable. And accordingly the learned Castellio reads it, ex edito Israelitis ora∣culo, from, or by the oracle delivered to the Israelites. The Jewish Arab reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and it is the place of convention to, or for Israel, taking it in the notion that the words derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 have.

[ c] V. 5. * 1.336 Thrones of judgment] That the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seats for judgment here signifie the Sanhe∣drim, or highest Court of Judicature, there can be no question. These are said to sit (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lite∣rally imports) at Jerusalem, as being the Metro∣polis of Judea, and so the seat of that greatest Council, as lesser cities are of the consistories or lesser consessus, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 judgments Matt. 5.22. The onely difficulty is, whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the thrones for the house of David, be but another phrase to express the same thing. If it be, then the expression is poetical, to set down the gran∣deur of that supreme Sanhedrim, that it is a royal judicature, and so as it were the seat of the King himself; as among us the King's Bench is the title of our great court of judicature, where in the King's name judgment is given to the people. But 'tis more probable, that it is added as a third argu∣ment of the glory of Jerusalem, that there is the regal throne, where now David, as after him his successours should reside. The Chaldee reade it to this sense, for interpreting the latter part of the house of the sanctuary, they say, that there are seats prepared 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. for the Kings of the house of David.

[ d] V. 8. Within thee] The suffix ב is best rendred with, or of, or concerning. The Chaldee retein 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.337 but the Syriack reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of thee, or on thee, the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of, or concerning thee; all of them joyning it with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will speak peace on thee, or of thee, i. e. bless thee, and pray for all God's blessings and felicities upon thee. The Jewish A∣rab, I will speak of thy peace or safety.

The Hundred and Twenty Third PSALM.

A Song of ‖ 1.338 Degrees.

The hundred twenty third is a prayer for deliverance from proud insulting enemies, and an act of full affiance and dependence on God for it.

1. UNto thee lift I up mine eyes, O thou that dwellest in the heavens.

Paraphrase. 1. O thou supreme God of heaven, to thee I address my prayers, on thee I wholly depend for a gracious answer to them in this time of distress and calamity.

2. Behold, as the eyes of servants [ a] look unto the hand of their Masters, and as the eyes of a maiden unto the hand of her Mistress, so our eyes wait upon the Lord our God, untill that he have mercy upon us.

Paraphrase. 2. Whatsoever misery is now upon us, comes certain∣ly from thy just chastening hand; to that we look, and wait, and begg, and beseech. As servants or handmaids, when they are chastened by their Lords or Mistresses, bear it with all meekness, without murmuring or repining, onely look to the hand that smiteth them, and beseech and impor∣tune for release, and patiently expect that good time, when the offended Lord shall say, that it is enough, and so withdraw his scourge, and return to mercy: so have we under all the inflictions that our sins have justly brought upon us from thee, behaved our selves under the discipline of thy rod, acknowledging the most just original, and authour of all our mi∣series, our selves the original, and thy justice, provoked by our sins, the authour of them; not looking so much to the in∣struments or executioners of thy wrath, as to that supreme divine hand that smiteth, and accordingly applying our selves onely to thee in our prayers and petitions for release, when thou shalt see it most expedient for us.

3. Have mercy upon us, O Lord, have mercy upon us; for we are excee∣dingly filled with contempt.

4. Our soul is exceedingly filled with the scorning of † 1.339 those that are [ b] at ease, and with the contempt of the [ c] * 1.340 proud.

Paraphrase. 3, 4. Be thou therefore now pleased, if it may be thy will, at length to withdraw thy chastening hand from us, to consider the weight of the calamity and tyranny that lies upon us from contumelious and insolent oppressours, and now seasonably to send us relief, and deliver us out of their hands.

Annotations on Psal. CXXIII.

[ a] * 1.341V. 2. Look unto the hand] What sort of looking it is which is here meant, must be judged by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the hand. For indeed the original style is elliptical, and the word look is not there to be found, but is supplied by the sense, the eyes of ser∣vants to the hand of their lords, or masters. Now of such lords it is certain, as also of the mistress of a family over the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inferiour maid-servant, that they had power not onely of commanding, but of chastising; and the latter of these is more frequent∣ly expressed by the hand, the former more signifi∣cantly by the eye, or tongue; the one directing, the other commanding. And so the eyes of the ser∣vant or handmaid to the hand of the lord or mistress may very fitly note the servant under chastisement turning the eyes and looking to the hand that stri∣keth, and beseeching, importuning mercy. And this as an argument of a meek, patient, and refor∣ming disposition. So Isa. 9.13. it is objected unto the people, that they turned not to him that smiteth them, neither do they seek the Lord of hosts. And to this sense the context doth wholly incline it, for in the application so it lies, even so our eyes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the Lord our God, i. e. look, or wait, or are turned to the Lord our God, untill he have mercy upon us: and then follows the importunate prayer, Have mercy upon us, O Lord, have mercy upon us,; where the mercy that is waited for, and the mone and importunity for mercy, is just the description of one that is under chastisement, and so determins the sense to that.

[ b] V. 4. Those that are at ease] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be quiet, at ease, * 1.342 is the noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used not onely for quiet, secure, in the original notion, but, by metonymie of the Cause for the Effect, for insolent, scornfull, because ease and security makes men such: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Aristotle in his Rheto∣ricks, riches and worldly felicity makes men insolent and contumelious despisers of others. The Syriack renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 contemners, scorners, deri∣ders, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to scorn, to mock.

[ c] Ibid. Proud] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, * 1.343 seems to be no simple, but compound word, made up of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 proud, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to afflict, and so to signifie proud oppressours. The Chaldee seem to take notice of this, rendring it by two words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 scorners, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to contemn, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and proud. The Jewish Arab reads, of mocking with, or from the armies, and contempt from the stout, or from the armies. Besides this active notion of the scor∣ning and contempt, the passive may also be conside∣red, for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the Epithe•• of excellent persons. So R. Shererah Gaon, R. Saadias Gaon, &c. and the Talmudists that lived streight after the close of the Gemara, were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as a mark of honour; and if that were the word here, the despight of them must be despight which they suffe∣red, and the reproach of the quiet so also, taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as frequently 'tis, in a good sense; but taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as a compound, the high or great oppressours, it must be active despight, that which they doe to others.

The Hundred Twenty Fourth PSALM.

A Song of ‖ 1.344 Degrees of David.

The hundred twenty fourth is an acknowledgment of God's assistance, and a thankfull commemo∣ration of the deliverances wrought signally by him. It seems first to have been composed by David upon his deliverances from the hands of Saul, and after of Absalom, and being very applicable, was appointed to be sung by the Levites after the return from the Captivity, and is very agreeable to any other eminent deliverance wrought by God for his servants.

1. IF it had not been the Lord who was on our side, now may Israel say,

2. If it had not been the Lord who was on our side, when men rose up against us,

3. They had swallowed us up quick, when their wrath was kindled against us.

4. Then the waters had overwhelmed us, the † 1.345 stream had gone over our soul.

5. Then * 1.346 the [ a] proud waters had gone over our soul.

Paraphrase. 1, 2, 3, 4, 5. It is now full time to look back with humi∣lity and thankfulness on the dangers and miseries we have past, and devoutly to acknow∣ledge to whom our whole de∣liverance is to be imputed. 'Tis now most evident to us, that the mischief designed us was no less than utter ruine and destruction, that the power of the designers was equal to their malice, and that no humane means were any way able to have resisted or diverted them; they were so mightily inra∣ged and violently bent against us. One onely means there was which could avail us in this condition, the supreme, om∣nipotent, irresistible strength of heaven; and that hath signally appeared for us, and rescued us out of this ruine.

6. Blessed be the Lord, who hath not given us as a prey to their teeth.

Paraphrase. 6. His holy and glorious name be now and ever mag∣nified, that he hath not permitted them to have their will, but timely delivered us from their rage.

7. Our soul is escaped, as a bird out of the snare of the foulers: the snare is broken, and we are escaped.

8. Our help is in the name of the Lord, who made heaven and earth.

Paraphrase. 7, 8. And now being safe∣ly returned from our capti∣vity, we have leisure to re∣view our former state, the very same that the silly bird is in, when it is caught in a gin or springe; we were fast in their hands, they had long pursued their game, and at length were possest of it, we were taken in their nets. And in this seasonable point of time God came and disappointed their malice, and rescued us out of their hands, (David by the death of Absalom, the Jews by the Persians breaking the Chaldean Monarchy, to which the deliverance of the Jews was consequent.) And so our deliverance is to be acknowledged as an immediate work of God's interposition, and as signal an evidence of his overruling power as the creation of the whole world was, when it was wrought by a word of his.

Annotations on Psal. CXXIV.

[ a] V. 5. The proud waters] This verse is from the Hebrew thus literally to be rendred, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Then had it past over our soul (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the singular belonging to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 torrent in the for∣mer verse:* 1.347) then follows by opposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 swelling, lifted up, or proud waters. The word is from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to swell or boil as water in a pot over the fire, and from thence 'tis applied metaphorically to other things. And by compa∣ring the Arabick, it is probable that the signifi∣cation of the Root is more general, for any en∣crease, or superabundance. The LXXII. here ren∣der it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by that phrase I suppose meaning very deep waters, either unfordable, where there is no standing, or else rapid, against which there is no holding out, no resisting. The Syriack reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 copious, plentifull waters. Thus the meaning is clear, the torrent (v. 4.) had past over our soul, and that torrent farther exprest by swel∣ling or proud, i. e. great plenty of waters breaking in, for such is a torrent. The Jewish Arab translates it, Then they had drowned us as water, and had been as a torrent over our souls. The LXXII. here, as in the former verse, reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our soul past through the water, and our soul past through the torrent; but this, I suppose, as a paraphrase, not so much to express the condition in, or under, as the escape and delive∣rance out of the danger: but the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 over our soul, will not bear that. And the Chaldee and Syriack exactly follow the Hebrew.

The Hundred and Twenty Fifth PSALM.

A Song of ‖ 1.348 Degrees.

The hundred twenty fifth is a declaration of the onely true safety, that which consists in our adherence to God, without any seeking to irregular indirect means for the attaining it. (Aben Ezra applies it to the † 1.349 days of the Messiah.)

1. THey that trust in the Lord shall be as mount Sion, which cannot be re∣moved, but standeth fast for ever.

2. * 1.350 [ a] As the mountains are round about Jerusalem, so the Lord is round about his people from henceforth even for ever.

Paraphrase. 1, 2. There is no such per∣fect security as that of the faithfull servant of God, which reposeth his intire trust and dependence on him. He that doth so, stands as fast as the holy mountain whereon God himself is pleased to reside, which certainly no power of man can be able to remove out of its place. The guard of God's Angels and blessed protection surrounding him, cannot better be exprest than by the situation of Jerusalem with hills incompassing it; for as those hills are sure to keep that city safe from all incounters of winds or tempests, so doth the blessed protection of God surround all faithfull servants of his.

3. For the rod of ‖ 1.351 the wicked shall not rest on the lot of the righteous; lest the righteous put forth their hands unto iniquity.

Paraphrase. 3. For however for a time the tyrannical oppressions of wicked men may prosper, to the disturbing the peace of the pious, and so rob them of their promised portion of felicity in this life; yet will not God permit this to be lasting or durable to the one or to the other, (prosperity to the wicked, or oppressions to good men) lest it should be a temptation of too great force, able to shake the constancy of pious men, and perswade them to doe as wicked men doe, when they see it prosper so well with them. (See note on Psal. 16. f.)

4. Doe good, O Lord, unto those that be good, and to them that are up∣right in their hearts.

5. As for such [ b] as † 1.352 turn aside unto their crooked ways, the Lord shall * 1.353 lead them forth with the workers of iniquity; but peace shall be upon Israel.

Paraphrase. 4, 5. God is, and will cer∣tainly be, a gracious and bountifull God to all that continue faithfull and con∣stant to him. Their sincere indeavours of serving him shall be abundantly rewarded by him, whilst on the other side all obstinate impenitent sinners, that in despight of all God's commands, and threats, and warnings, will still go on to heap sin upon sin, one wilfull provocation upon another, God shall certainly inflict most horrid eternal punishments on them; which shall yet farther be increased and inhansed to them, by seeing the true pious man, whom they scorned and opprest in this life, to be received into a state of immarcessible felicities.

Annotations on Psal. CXXV.

[ a] * 1.354V. 2. As the mountains] The Hebrew here is el∣liptical, and best supplied by adding the verb hath, thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jerusalem hath hills round about her; and this a fit expression of the safety and security of the situation, being thus guarded from winds and tempests; and this a sea∣sonable resemblance, to express the benefit and safety which ariseth from God's protection, which incompasseth the pious man. The LXXII. have here, by varying the punctation, made this other sense of the two first verses, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They that trust in the Lord are as the hill Sion; and then in another sentence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He that inhabits Jeru∣salem shall not be shaken for ever, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 — The mountains are round about it, and the Lord is round about his people. In which rendring they have made no other change (beside that of the pointing) save that for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall stand,* 1.355 they seem to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the participle, standing, or dwelling, which is answerable to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But the Chaldee and Syri∣ack accord to our ordinary reading and punctation.

[ b] V. 5. Turn aside unto] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to bend, distort, * 1.356 pervert) regularly signi∣fies perverting, distorting; and being joyned here with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we rightly render crooked ways, it signifies a perverting those ways which are already crooked, i. e. going on still, and improving their course of impiety, in stead of reforming or strengthening, growing worse and worse. And to such obdurate sinners, which daily accumulate sin on sin, the vengeance belongs which is here spoken of▪ viz. to be cast out, rejected from God (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, making to go, or walk; either bidding them go, Go ye cursed into everlasting fire, or as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to cast out, and send out, is all one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 say the LXXII. here, he shall drive them out) and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the workers of ini∣quity, as when Christ saith, they shall have their portion with hypocrites, or unbelievers. The Chal∣dee here adds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into hell, the place where such must expect their payment.

The Hundred and Twenty Sixth PSALM.

A Song of ‖ 1.357 Degrees.

The hundred twenty sixth celebrates the return from captivity, and the great joyfulness thereof, after their former sorrow, and seems to have been first compiled by Esdras, or some of that Age.

1. WHen the Lord turned again the captivity of Zion, we were like them that [ a] † 1.358 dream.

2. Then was our mouth filled with laughter, and our tongue with singing. Then said they among the heathen, The Lord hath done great things for them.

Paraphrase. 1, 2. After a long and a mi∣serable captive state, it hath at length pleased God to bring us back again to the injoyments of his publick service in his holy place. This is a most joyfull blessing to us, to be celebrated with mirth, and festivals, and singing of Psalms, being as it were the restoring of a joyfull comfortable state of health to a numerous people that were long under a dolorous epidemical disease. The mercy so great and unexpected, and wrought so wonderfully for us, that the very heathens themselves could not but acknowledge it a work of God's great power, and special favour to us.

3. The Lord hath done great things for us, * 1.359 whereof we are glad.

Paraphrase. 3. And so indeed 'tis true, The Lord hath magnified his mercy toward us, restored to us health and joy.

4. Turn again our captivity, O Lord, as the streams [ b] in the ‖ 1.360 south.

Paraphrase. 4. As for those that are yet behind, unreduced (for so 'tis certain some came back before others, some with Esdras, others after, with Nehemiah) Lord be thou pleased to ha∣sten their delivery. That mercy will come as seasonable to them, as water to the most patched dry soil.

5. They that sow in tears shall reap in joy.

Paraphrase. 5. And this wilt thou doe in thy good time, give them (as us) a joyfull return, after so sad a time of captivity.

6. He that goeth forth, and weepeth, bearing [ c] † 1.361 precious seed, shall doubt∣less come again with rejoycing, bringing his sheaves with him.

Paraphrase. 6. And the poor man that carries out his handfull or small proportion of seed, (and looks upon it with some sadness, as a melancholy thing, to cast that away to rot in the earth, which cost him much labour to get into his granary, to bury that in the clods which was prepared for his sustenance, and so takes his leave of it with wet eyes, sends his tears and prayers after it) cannot be more joy'd to bring home in time of harvest full loa••s of sheaves into his barn, as the reward from heaven of his faith and patience, than we have all reason to be at this time, having so unexpected a return from God to all the prayers and tears which we have long poured out to him.

Annotations on Psal. CXXVI.

[ a] * 1.362V. 1. Dream] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems to be best rendred by the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as those that are recovered from sickness, for 'tis but a figurative signification of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wherein 'tis used for dreaming, Jer. 23.25. and elsewhere. The word signifies originally fat or gross, and thence

healthy and strong, and recovered to a firm Athle∣tick habit of body. So Isa. 38.16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou wilt recover me, as appears by what follows, and make me to live. To this sense, and not to that of dreaming, all the ancient interpreters seem to have understood it: the LXXII. reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latin consolati, and so the Arabick and Aethio∣pick, as men comforted, i. e. restored to strength again (as in the place of Isaiah 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having recovered made to live;) not misreading it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to spare (as some fansie) but by this of comfort, expressing health of mind, which is opposite to sorrow, and exprest by laughter and singing, v. 2. In this sense the Syriack also reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as they that rejoyce. And this is most probably the meaning of it.

[ b] * 1.363V. 4. South] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a dry and desart place, Jud. 1.15. Thou hast given me the land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of driness, a dry and a barren land, give me springs of waters. So Isa. 21.1. As whirlwinds in the dry ground. The LXXII. both there and here render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the south: and so by a metonymie the word signifies, because the southern parts, by reason of the heat of the sun, are dry. But in this place the adjunct rivers doth sufficiently evidence how 'tis to be understood questionless for a dry ground, which wants 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 torrents, floods to inrich it: for to those floods on a dry ground is this return to captives fitly compared. And thus the Chaldee at large paraphrases it, Lord, return our captivity as the earth is turned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when the springs or goings out of water break out in time of driness. Yet if by the south we understand a southern countrey, as Ae∣gypt and the like, which being very dry, makes use of overflowings to inrich the grounds, and in its greatest exigence, in the heat of summer, when parcht and dried up, to all humane expectation ut∣terly hopeless; the melted snow of Aethiopia sends down plenty of water to it, and thence the whole countrey is fully irrigated, the sense will be still the same; for then the south, and dry ground, will be the same thing. To which purpose 'tis observable that Aethiopia in Scripture is called the south, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Matt. 12.42. the Queen of the South, i. e. of Sheba, or Meroe. And therefore Abu Walid ren∣dring it the South, gives the reason of mentioning that especially, because, saith he, of the driness of the region, and probability of dearth therein, did not God, when they even despair, cause waters to flow on their ground. So R. Tanchum makes either meaning to be indifferent. The Jewish Arab renders the place, Lord, turn our captivity, as pools which return to the desart.

[ c] V. 6. * 1.364 Precious] The Hebrew here reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to draw, signifies a small measure, such as may readily be drawn with∣out any assistance of wheels, &c. So the Chaldee render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ‖ 1.365 traham, a sledge, or a dray used for slighter purposes, and so a cart to carry seed to the fields. This is of a small sise, containing little; and accordingly Job 38.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 most pro∣bably signifies a little of wisedom. The copies of the LXXII. there reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; it should be sure 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a small carriage of wisedom, which is there preferred before the richest jewels. In like manner the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or small carriage of seed is opposed to the sheaves in the plural, the (perhaps) many wagon-loads of those which are brought home in the harvest. And thus no question it is to be under∣stood, not of precious seed, which is not so fitly op∣posed to the sheaves, but of the small contemptible quantity of seed that is sown, and comes back mul∣tiplied in the harvest. The LXXII. and the Syriack and Arabick and Latin and Aethiopick do not at all interpret the word, but onely reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, casting or carrying out their seed; and the rest to the same sense. But the Jewish Arab reads expresly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. and carrieth a ba∣sket of seed, or seed-lip: and so Abu Walid inter∣prets 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for such a vessel in which the sower carrieth his seed.

The Hundred and Twenty Seventh PSALM.

A Song of Degrees † 1.366 for Solomon.

The hundred twenty seventh is thought to have been first composed by Solomon, (whose name being Jedidiah may be referred to v. 2.) and then is his compendium of Ecclesiastes, to set down the vanity of worldly solicitude without God's blessing, as in all things, so in that of children, the greatest blessing of life. It was one of those that were by the Levites sung aloud in commemoration of God's mercy in the return from the captivity.

1. EXcept the Lord [ a] build the house, they labour in vain that build it: except the Lord keep the city, the watchman waketh but in vain.

2. * 1.367 It is vain for you to rise up early, to sit up late, to eat the bread of sorrows; ‖ 1.368 for so he giveth his beloved sleep.

3. Lo, children are an heritage of the Lord; and the fruit of the womb is his reward.

Paraphrase. 1, 2, 3. There is no way in the world to attain any se∣cular wealth or safety, save onely from the blessing of God, the authour and dis∣penser of all good things. Without his special protecti∣on, 'tis not all the guards of men which can secure or preserve a city. And as little is it in the power of humane so∣licitude, or of a multitude of wives and concubines (such as Solomon had in greatest abundance) to have children to inherit it, when 'tis gathered. For as to the former of these, wicked men that incessantly moil, and cark, and drudge for the acquiring it, and never injoy any part of the comforts of this life, through the vehement pursuit of riches, are gene∣rally frustrated and disappointed in their aims: whereas on the contrary, those that have God's blessing, thrive insensibly, become very prosperous, and yet never loose any sleep in the pursuit of it. And for the latter, that of children, it is a particular blessing of God's, from whom all increase comes, and he dispenseth it as he sees good, as a present reward to the piety and other vertues of men.

4. As arrows are in the hand of a mighty man, so are children [ b] of the youth.

5. Happy is the man that hath his quiver full of them: they shall not be ashamed, ‖ 1.369 but they shall speak with the enemies in [ c] the gate.

Paraphrase. 4, 5. And indeed of all blessings, this of a numerous progeny is the greatest: eve∣ry child is an addition of strength and safety to the father. As the military man guards himself with weapons, arrows and darts, &c. so the master of a family is fortified both from hostile invasions, and all other insolencies and molestations, by the multitude and strength of his children, who are ready still to back him and defend him at all turns, from the injuries, of any kind, which the open violence or more secret fraud of men can design against him, in the field, or in any court of judicature.

Annotations on Psal. CXXVII.

[ a] V. 1. Build] The right understanding of this Psalm, the connexion specially of the three first verses of it, depends on observing the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 building an house,* 1.370 as that is the work not of the Architect, but the Father. For so to build (from whence is the name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a son) is to procreate and bring up children, by which houses, i. e. fami∣lies, are built up, begun, supported, and continu∣ed. So Gen. 16.2. 'tis Sarah's saying to Abraham, Go in unto my maid, it may be that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I shall be built by her, i. e. I shall have children to build up a solitary childless family. To this appertains that of the midwives, Exod. 1.21. that because they feared God, he built them houses, gave them children to support their families. So Ruth. 4.11. of Ra∣chel and Leah 'tis said, that they two 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 built the house of Israel, i. e. brought all that number of children to Jacob, by which that nation (more than family) was replenished. So Deut. 25.9. of him that would not take his brother's wife, and raise up seed to him, the phrase is, he would not build up the house, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) of his brother. So 1 Chron. 17.10. when Nathan tells David, that the Lord will build him an house, it is explained v. 11. I will raise up thy seed after thee, which shall be of thy sons, and I will establish his kingdom. So again v. 23, and 24, and 25. And thus I suppose it is to be taken in this place, building an house, for raising a family, begetting children, and providing riches, inheri∣tance for them. For of these two things the erec∣ting a family consists; 1. gathering of wealth and riches, then 2. begetting some body to inherit it: and of both these the Psalmist here speaks distinctly in the two following verses; first of gathering the wealth, v. 2. rising early, sitting up late, eating the bread of sorrows, all which is certainly designed to that end; then of children, that they are an heritage and reward of the Lord, v. 3. and so cannot be ac∣quired by man's solicitude, but are wholly impu∣table to God's blessing. As for the other branch of the first verse, that of guarding the city, it seems to be inserted as an instance to the same purpose, vulgarly understood among men: 'Tis God must guard, or else watchmen will do little good; and so unless God build, all the industry of men will not be successfull to it. The LXXII. in the co∣pies we now have for rising early, and sitting up late, reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but this pro∣bably in the former part is a corruption of the copy, to be mended thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: for thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hastening in the morning to rise,* 1.371 will be exactly rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in sense we duly render, sit∣ting up late, or literally, being late to rest, fore∣slowing of going to bed, they reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the adverb, with an affix. In both these mistakes the Latin follow the Greek co∣pies, and reade, vanum est vobis ante lucem surgere, surgite postquam sederitis, It is vain for you to rise before light, rise after you have sate. But the Syri∣ack leave them, and reade most clearly, vain are they 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that are early to rise, and late to sit down or rest, eating bread with sor∣rows —▪ which is the fittest rendring of the parti∣ciples in regimine. It follows 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.372 we render, so he gives his beloved sleep; but the LXXII. more significantly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when, or whereas, or since he, i. e. God, gives his beloved sleep, freely bestows and affords them rest and comfort of life, and withall provides as much wealth for them and their fami∣lies, and indeed much more, than they that moil incessantly, and deny themselves the enjoyment of all worldly comforts most, by so doing to inrich their posterity. And that thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, not onely so (as the Jewish Arab reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so) but when, may appear by the frequent use of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for huc∣usque or, hactenus, for in that phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must needs have the notation of time.

[ b] V. 4. Youth] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are questionless chil∣dren of the youth, * 1.373 as those are opposed to children of the old age, Gen. 37.3. Of these it is frequent∣ly observed, that they are the strongest, being, as Jacob saith of Reuben, his might, the beginning of his strength. And of such it is here said, that they are like arrows in the hand of a mighty man, defend him from hostile invasions as well as weapons can. The Chaldee reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the young man; Sym∣machus (with the Syriack) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ of the youth; the Jewish Arab either children of youth, or children of young men, the word both signifying youth, and being likewise the plural of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a young man; but the LXXII. and the Latin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 excussorum, from the original use of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 excussit, from whence indeed comes both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an infant, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the age from childhood to twenty five years old. So for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his quiver, v. 5. they reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his desire; but that probably by way of paraphrase, filling his quiver with children being but a poetical expression for having as many as he desires.

[ c] V. 5. * 1.374 The gate] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the gate of the city is the place of Judicature, their courts being there kept, Deut. 25.7. (and the places of execution a little without the gates, Heb. 13.12.) So Deut. 21.19. Zach. 8.16. And so the Chaldee interprets here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the gate of the house of judgment. There contentions and suits are heard and deter∣mined, and by way of preparation to that are plea∣ded; and that is here meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when they speak with their enemies, their accusers or plaintiffs, there. The Chaldee reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when they contend, or manage any suit. For to those uses mens children, as friends and assistants, are use∣full to their parents, as well as to repel open force or violence. The Jewish Arab reads in places of convention.

The Hundred and Twenty Eighth Psalm.

A Song of Degrees.

The hundred and twenty eighth is a short enumeration of the present felicities which from God's special blessing are ascertain'd to every pious man. It was on that account thought fit to be solemnly pronounced by the Levites, and sung after the return from the captivity, as a special eminent blessing of God to his people.

1. BLessed is every one that feareth the Lord, that walketh in his ways.

Paraphrase. 1. There is no such assu∣rance of the comforts and fe∣licities of this life, as that which is made over by God to all pious obedient servants of his.

2. For thou shalt eat the labour of thine hands: happy shalt thou be, and it shall be well with thee.

Paraphrase. 2. Such men shall not fail of a blessing on all their ho∣nest labours, but have plenty here, and, which is much more, take comfort in injoying that plenty, which covetous worldly men never doe; and after an age of felicity and prosperity here continued (save onely when God sees fit to give his mixture of the cross) shall be transplanted to † 1.375 eternal immarcescible joys.

3. Thy wife shall be as the [ a] fruitfull vine by the sides of thine house; thy children like Olive plants round about thy table.

4. Behold thus shall the man be blessed that feareth the Lord.

Paraphrase. 3, 4. One prime and spe∣cial blessing of heaven it is, that he shall have a fruitfull wife, and a plentifull and prosperous family of children. Of the former of which the clusters of such a vine as may for its fertility be stiled the great bearer, (hanging so thick, that they even cover the walls of the house where they were wont to be planted) is the fittest resemblance; and of the latter, the verdure of the Olive is a proper emblem, with which as the tables without doors were wont to be surrounded, so shall his table be adorned and incompassed with a multitude of flourishing children. All true temporal felicity is comprised in this, and this shall be the pious man's portion.

5. The Lord shall bless thee out of Zion, and thou shalt see the good of Je∣rusalem all the days of thy life.

6. Yea thou shalt see thy childrens children, and peace upon Israel.

Paraphrase. 5, 6. And whatever else he can stand in need of, it shall be performed to him by God, in answer to his pray∣ers which he offers up in his holy place: and as an accomplishment of felicity to him, his intercessions shall be heard for others, even for the publick of the nation; he shall be an instrument and a witness of good to the whole land; God shall be atoned by such as he, and turn the captivity of his people by way of return to his prayers and faith and patience. God shall inlarge his days, and crown them with that double blessing of old age, first, the sight of a numerous posterity, and second∣ly, the restoring of peace and prosperity to the Kingdom.

Annotations on Psal. CXXVIII.

[ a] V. 3. Fruitfull vine] In all countreys the seve∣ral sorts of vines have several names and appellati∣ons, among the Jews 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. and one sort seems here to be known by the title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the fruit-bearing vine,* 1.376 as among us tis ordinarily to style such a kind of fruit the great bearer. Vines, it seems, were then planted on the sides of houses, as now they are among us, and not onely in vineyards, to stand by themselves; and to that also the Psal∣mist here refers. So likewise of Olive-plants 'tis observable, not onely that tables were drest up with the boughs of them, ramis felicis Olivae, but that in the Eastern countries they were usually plan∣ted (as in arbours) to shade the table, entertainments being made without doors, in gardens, under that umbrage, which gave all the liberty of the cool winds and refreshing blasts. An image whereof we have Gen. 18.4. wash your feet, and rest your selves under the tree; and a full expression, Hest. 1.5. the King made a feast in the court of the garden of the King's palace.

The Hundred and Twenty Ninth PSALM.

A Song of Degrees.

The hundred twenty ninth is the recounting of the many dangers of God's people, and the many wonderfull deliverances which God hath afforded them, and foretelleth the utter destruction of all the enemies thereof. It seemeth to have been composed by Ezra, or some of that time, at the return from the captivity.

1. ‖ 1.377 MAny a time have they afflicted me from my youth, may Israel now say:

2. Many a time have they afflicted me from my youth; yet they have not prevailed against me.

Paraphrase. 1, 2. 'Tis now a most pro∣per vacant season to recount the very many invasions and distresses which the people of Israel have met with, from the beginning of their being a nation, from all which God hath wonderfully assisted and defended them.

3. The a 1.378 plowers upon my back, they made long their furrows.

4. The Lord is righteous: he hath cut asunder the cords of the wicked.

Paraphrase. 3, 4. We have now for some length of years been se∣verely chastised by oppressing tyrants: but God hath at last in his great mercy delivered us out of their hands.

5. ‖ 1.379 Let them all be confounded and turned back that hate Zion.

6. Let them be as the grass upon the house tops, which withereth afore [ b] it † 1.380 groweth up.

7. Wherewith the * 1.381 mower filleth not his hand; nor he that ‖ 1.382 bindeth sheaves his † 1.383 bosom.

8. Neither do they which go by say, The blessing of the Lord be upon you; we bless you in the name of the Lord.

Paraphrase. 5, 6, 7, 8. And now their turns shall come of affliction and discomfiture. All our enemies, oppressors of the Church of God, shall be dis∣appointed of their prey, and pursued with the curse of God, a blasting from heaven; their pride and flourishing condition shall without any arms of ours be speedily brought to nought. In stead of a prosperous harvest of all their op∣pressions and injustices, they shall reap nothing but emptiness and beggery. And all that see them shall discern God's curse upon them, and think that they have but their deserts, and abstain from paying them those civilities which are afforded to other men, Ruth 2.4. 2 Jo. 10. not wish them any better success than what they have. Thus hath God at length magnified his deliverances to us, and his judgments on our enemies.

Annotations on Psal. CXXIX.

V. 3. Plowers plowed] The meaning of the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will be discerned by two cir∣cumstances in the context, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the back, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cords, in the next verse. For as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to dig or cut the ground, and so to plough; so 'tis sim∣ply to cut, or carve, or grave. So Jer. 17.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it is graven in the table of the heart. So Exod. 35.33. 'tis cutting of stones. And being here applied to the back of captives, and cords being the instruments of it, in all reason it is to be under∣stood of scourging, which cuts, and as it were digs, and ploughs, and makes furrows in the flesh, and the longer the cords of the scourges are, the longer are the wounds and furrows. As for the doubling of the word, that signifies the great sharpness and severity, they scourging scourged on my back, i. e. scourged me most cruelly; in proportion to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 1. which belongs to the sharpness of the afflicti∣on, the soreness of the stripes, and not to the fre∣quency of them, which is otherwise sufficiently ex∣prest by from my youth. Thus certainly the Chal∣dee understood it, who express it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (not as their Latin interpreter renders it, araverunt, ploughed, but as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Chaldee and Syriack signi∣fie.) they laid on scourging or chastisement on my body. So when 1 King. 12.14. the Hebrew reads, my father 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 chastised you with whips, as after with scorpions, the Chaldee reads in both places as here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 scourged. The Syriack also accord, reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they smote with rods, or inflicted stripes on my back, from the Syriack usage of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to scourge; and proportionably for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cords v. 4. they have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the twigs (from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a twig or bough) which is another notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for boughs as well as cords. The LXXII. for plough∣ing they ploughed, or scourging they scourged, reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the wicked framed or wrought; and for lengthening their furrows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they lengthened their iniquity; and for cords, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 necks; partly by way of paraphrase, and partly with reference to the Hebrew words: by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies also to frame, as an artificer doth, and so to work or machinate; and by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying a furrow, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the same root signifying affliction, or oppression also, which is oft the importance of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 iniquity (see Matth. 24.12.) As for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they are thought by some to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 necks or backs, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 back in the former verse. But 'tis more probable that having taken liberty to paraphrase in the former part, they should continue to doe so here also.

[ b] V. 6. Groweth up] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies not to grow up, but to pull up, or take out of the place. * 1.384 The LXXII. rightly render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latin evellatur, plucked up. It is used of drawing a sword, Jud. 8.20. and 20.15. of pulling of the shooe, Ruth 4.7. and here of pulling up the grass, which was the fashion before sickles and sithes were used: and to that re∣fers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the meter or gatherer,* 1.385 but especially 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 7. not he that bindeth the sheaves, but he that ga∣thers the handfulls (so as the leasers did after the rea∣pers, Ruth 2.3.) from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a handfull of grass or corn, which he that gathers puts into his arms and carries in his bosome, as here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, and Isa. 49.22. they shall bring thy sons in their arms. The meaning of the phrase then is, that the ene∣mies of Zion shall wither and fade away of their own accord, not need the sword of enemies to destroy them, but perish without any foreign violence, as grass on the top of an house, where it hath no mould to take good root in, it withers before it be plucked up; whereas other grass is first mowed or plucked up, and then is laid a withering. Again, the grass on the house top grows very thin, he that plucks it up will not have an armfull a great while, which in the field is soon had, and accordingly is not thought capable of those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, acclamations or salutati∣ons particularly accustomed to be given to reapers, The Lord be with you, Ruth 2.4. The Jewish A∣rab renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 summer, by the East wind of, or in, the summer, is withered. Abu Wa∣lid also makes mention of some who render it before the heat, from an use of the word in the Rabbins; and he likes the sense, but saith the Vowels of the word here admit it not to be taken otherwise than for a verb of the preterperfect tense, and himself in∣terprets it, before it perfectly appear, or be come forth.

The Hundred and Thirtieth PSALM.

A Psalm of Degrees.

The hundred and thirtieth is an affectionate devout prayer to God for mercy, pardon and pro∣pitiation, together with a confident affiance and dependence on him for it, and seems to have been camposed in time of the captivity, for deliverance out of it.

1. OUT of the depths have I cried unto thee, O Lord.

2. Lord, heat my voice; let thine ear be attentive to the voice of my supplication.

3. If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?

Paraphrase. 1, 2. Lord, we are deeply implunged in an ocean of mi∣series: to thee do we address our prayers for our release; be thou graciously pleased to hear and answer us.

Paraphrase. 3. There is not a man to be found who hath not some fault or failing, which if thou shouldest proceed with us in thy just severity, would render us uncapable of thy absolution.

4. But there is forgiveness with thee, that thou mayest [ a] be feared.

Paraphrase. 4. But thou art a God of grace and mercy, which al∣lowest place of repentance to those that have offended, and wilt allow pardon to the penitent. Were it not for this, we were all in an hopeless desperate condition, and that utter desperation of mercy would ingage us for ever in our course of sin, without any thought of returning or repenting. But being by thy mercy respited, and by thy gracious call invited, and by the attraction of thy spirit (if we do not resist) effectually drawn to repentance, and assured of thy acceptance if we come, here is a full concurrence of all arguments, and motives, and aids, to bring us, and oblige and ingage us to it.

5. I wait for the Lord: my soul doth wait, and in his word do I hope.

Paraphrase. 5. In thee therefore my hope and full trust is repo∣posed; thy mercies and gracious promises are the onely anchor and support of my soul.

6. My soul ‖ 1.386 waiteth for the Lord [ b] more than they that watch for the morning; I say more than they which watch for the morning.

Paraphrase. 6. To thee I daily betake my self early in the morning; at the time that the Priests offer their morning-sacrifice in the temple, I constantly address my prayers and my very soul before thee.

7. Let Israel † 1.387 hope in the Lord, for with the Lord there is mercy, and with him is plenteous redemption.

8. And he shall redeem Israel from all his iniquities.

Paraphrase. 7, 8. And the same is the duty of all true Israelites: let all such apply themselves di∣ligently and constantly to God, as to a God of mercy▪ and pardon and propitiation, that will be reconciled to all truly penitent faithfull servants of his, not imputing to them their frailty and sins of infirmity, if they be guilty of no other, nay nor their grosser sins knowingly and deliberately committed, if they be retracted and forsaken by confession, contrition, and renovation of mind, and their pardon humbly sued out by constant prayer. For as a remedy for all such the blood of the Messias was most sufficient, and that decreed and designed by God to all the world, for the obtaining of actual redemption, and pardon and restitution to his favour (as of captive Israelites to their countrey and temple) upon their sincere change and reformation.

Annotations on Psal. CXXX.

[ a] * 1.388V. 4. Feared] For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that thou mayest be feared, our copies of the LXXII. have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for thy names sake, and that joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have waited for thee, O Lord, following. But the Hebrew no way inclining to that reading of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 name, and the Latin which most com∣monly follows the LXXII. reading propter legem tuam sustinui te, Domine, for thy law I have waited for thee, and the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (read without points) being easily mistaken for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 law, in all probability the original reading of the LXXII. was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for thy laws (not for thy names) sake. But this, as it is evident, by a double mistake; one in the reading of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the other (whether in the Latin only, or in the LXXII. also, 'tis uncertain) by taking that word from the end of the former, and joyning it to the latter period. But without either of these, the Hebrew reading is very current, But (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is oft to be rendred) there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pardon, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say the LXXII. propitiation, with thee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that thou mayest be feared, by the fear of God sig∣nifying obedience to his laws, to which his pardo∣ning of the frailties and slips of our lives invites and draws us, when a desperation of all mercy for such would certainly avert us from it.

[ b] V. 6. More than they that watch for the morning] This verse is very perspicuous in the Original, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 literally my soul to the Lord,* 1.389 where is an Ellipsis necessarily to be supplied by riseth, or cometh, or hasteneth, or the like, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the watchers or warders, or guard in the morn∣ing, i. e. as early, from that time that they come or hasten to their watches: then follows again re∣peated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the guard or watchers in the morning; which repetition in Hebrew Dialect sig∣nifies the daily several watchers of every morning, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 man man, i. e. every man one after ano∣ther, the Hebrews wanting forms of distribution (see note on Mar. 6. e.) And so this is the full importance of the verse, The guards every morning that hasten to their watches, are not yet earlier than I in my daily addresses to God. What these watch∣ers or guards of the morning are, the Chaldee hath best exprest; they that observe the morning watches, say they, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that they may offer the morning oblation; i. e. the Priests which in their turns officiated: or rather some officers of theirs,

which were peculiarly appointed from a tower to expect the first appearance of break of day, the manner of which is at large described in the Tal∣mud, Cod. Joma. The Chaldee for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the watchers, reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, just to the same sense, which yet their Latin render plusquam observantes, more than they that observe. But the words do not so import, nor could it truly be said, that he waited, or observed his offices more than the Priests, or guards in the Temple did, who never mist the performing of their daily offices there. The LXXII. reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the morning watch till night, by the addition of till night, thinking to supply what was wanting, and to the term from which he began his watch, adding the term to which he continued it, hereby eviden∣cing their understanding of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the notion of from. And so the Syriack do also, who reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the watches of the mor∣ning, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. and untill the morning watch, i. e. from one morning watch unto another. Whereby they rightly render the former part, but observe not the elegancy in the repetition, but suppose the preposition ל to to be there wanting, which they thus supply. But the interpretation we have given is most agreeable both to the sense, which is to express his daily constant earliness in the service of God, equal to that of the Priests in the Temple, every morning of every day, and to the Hebrew idiome also. Of these watches some∣what hath been said note on Psal. 119. hh. Yet in this place it will not be amiss to add a little more, what this morning watch was, or of how many hours it consisted, because in this matter, the computati∣on of the Old and New Testament doth appear to differ. In the Old Testament we find but three watches in the night, and then each must consist of four hours. The first is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the beginning of the watches, Lam. 2.19. the second, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the middle watch (an evidence that there were but three) Judg. 7.19. the third is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the morning watch, Exod. 14.24. and accordingly here we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the watchers in the morning. And so in the Talmud tr. Berachoth, Rabbi Eliezer saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there are three watches in the night; and so afterward R. Isaac also. And that thus the night was divided among the Grecians also, appears by Homer in the 11th of the Iliads,

— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

the larger part of the night, that of two portions of it, was past, and now the third portion of division remain∣ed. On which saith Eustathius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he makes the night according to the ancients to be divi∣ded into three watches, in like manner as the day also, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, morning, or evening, or midday. Yet in the New Testament it is evident there were four watches in the night among the Jews, (introduced as several other cu∣stoms, from the Romans) mentioned Mar. 13.35. under the styles of evening, midnight, cockcrowing, and morning: and so Matth. 14▪ 25. Jesus came to them in the fourth watch of the night. The verse is by the Jewish Arab rendred, So my soul is to him of, or from, the keepers or guard by day, and the keepers or guard by night; and in a note he saith that this is not a literal version, yet a rendring (as he suppo∣sed) of the sense, to express his continual doing it through the whole course of night and day. Kimchi reads, My soul is to the Lord of the watchers for the morning, i. e. waiteth in the night for the Lord, that it may be of those that watch for the morning, i. e. that rise in the morning-watch to pray; and the repeating the words sheweth their continual course and cu∣stom so to doe.

The Hundred and Thirty First PSALM.

A Song of Degrees of David.

The hundred thirty first is a profession of humility, as that which best qualifies for God's mercy, and is the onely sure foundation of hope in him. It seems to have been first formed by Da∣vid in the time of his distresses, to vindicate himself before God of the accusation which Saul's sycophants so studiously threw upon him, that he designed mischief to Saul, and thereby the kingdom to himself. And after it was appointed to be used at the return from captivity, no temper better becoming those that have received the greatest mercies, than that of humility and affiance.

1. LOrd, mine heart is not haughty, nor mine eyes lofty; neither do I ex∣ercise my self in great matters, or in things too high for me.

Paraphrase. 1. O Lord, I have always indeavoured to keep all pride and ambition out of my heart, not to meddle with things of weight and difficulty, and such as are above my strength to manage.

2. ‖ 1.390 [ a] Surely I have † 1.391 behaved and quieted my self, as a child that is weaned * 1.392 of his mother: my soul is ‖ 1.393 as a weaned child.

Paraphrase. 2. But on the contrary to learn and practise humility, self-denial, resignation and submission to the will of God, to look on my self as a most feeble impotent child, able to doe nothing of my self, but wholly to be directed, supported, and inabled by him in all my undertakings, and so to wean my self from my natural affections and desires, as an infant is when he is estranged from his mothers breast.

3. O Israel, hope in the Lord from henceforth and for ever.

Paraphrase. 3. And the same temper I shall recommend to all pious men, as that which will for ever stand them in most stead, with an utter abrenunciation of all self-trusts, or secular confiden∣ces, to roll and repose themselves wholly upon God, who will undoubtedly answer and supply, and never be wanting to them that thus depend on him.

Annotations on Psal. CXXXI.

[ a] * 1.394V. 2. Surely I have behaved] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is accor∣ding to sense to be rendred quin, but. The LXXII. attending to the letter, render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if not. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that follows from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to set,* 1.395 or dispose, the Chaldee reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I put my hand upon my mouth (and the LXXII. to the same sense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I was humbly disposed) and so most ra∣tionally it is to be rendred, if not by force of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet by virtue of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that follows, which notes imposing silence upon himself; and then the putting preparative to that, must be the putting the hand upon the mouth: and so the Chaldees rendring may seem rather a supply of an Ellipsis, than by way of paraphrase. But there is another notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to level, Isa. 28.25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when he hath made plain the face of the ground, a scheme which the Baptist uses; for working such a temper in the heart, as is qualified for the reception of piety, Luk. 3.5. To which that of the LXXII. comes nea∣rer, humility and lowliness of mind being the plain meaning of that other more poetical phrase. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the LXXII.* 1.396 seem to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and so render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but have elevated: but here∣by they have varied the sense little, their if I have not humbled, but exalted my soul, being all one in effect with I have not exalted, but humbled. The similitude that follows,* 1.397 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as a weanling with, or toward the mother, (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies with or toward) is a denotation of the greatest obedience and dependence and self-denial and resignation that can be; for so the weanling, though he begin to goe, and speak, and live without the teat, yet wholly depends on the mothers aid, and teaching, and provision for each of these. And so in the ap∣plication, my soul is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as a weanling with me; where yet the LXXII. render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as retributions, from another notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to retri∣bute, which cannot belong to that place. The Jewish Arab reads, But I have equalled my soul, and made it like to a weanling, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that desi∣reth after his mother, as if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were of the same notion with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be like, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and that were much alike in signification. The sense he gives in a note, I cast my affairs on the Lord, as a child doth on his mother; and his repeating it, my soul is with me as a weaned child, is as much as to say, I have weaned it from transgressions.

The Hundred and Thirty Second Psalm.

A Song of Degrees.

The hundred thirty second seems to have been at first a composure of Solomon's upon the building the Temple, (part of it v. 8, 9, 10. inserted in Solomon's prayer at the dedication of the Temple, 2 Chron. 6.41, 42.) It is the recounting of David's care of the Ark, and of God's promises made to him and his posterity, as also of the setting apart of Sion to be the place of the Temple; and it was after used upon the rebuilding the walls, after the return from the captivity.

1. LOrd, remember David and all his [ a] ‖ 1.398 afflictions.

2. How he sware unto the Lord, and vowed unto the mighty God of Jacob.

3. Surely I will not come into the tabernacle of my house, nor go up into my † 1.399 bed,

4. I will not give sleep to mine eyes, nor slumber to mine eye-lids,

5. Untill I find out a place for the Lord, an habitation for the mighty God of Jacob.

Paraphrase. 1, 2, 3, 4, 5. Blessed Lord remember, I beseech thee, and reward upon his family, the great piety and humility of David my father, the e∣minent expressions of his zeal toward thee. He was so highly concerned for the ser∣vice of God, that having built himself houses, 1 Chr. 15. he immediately prepared a place for the Ark of God, v. 1. and brought it up thither in pomp, ch. 15. and 16. having, it seems, solemnly vow'd to doe so, before ever he would dedicate and bless (or dwell in) his own house, chap. 16.43. and not content with that, his zeal farther brake out to Nathan the Prophet, chap. 17.1. being troubled to think of the magnificence of his own house, whilst the Ark was but in a tent, and resolved if God would have permitted him, to have erected a magnificent structure, wherein the Ark of God should be placed, and God's solemn worship performed.

6. Lo, [ b] we heard of it at Ephrata, we found it in the fields of the wood.

7. We will go into his tabernacles, we will worship at his footstool.

8. Arise, O Lord, into thy rest, thou and the Ark of thy strength.

Paraphrase. 6, 7, 8. At the bringing it up to Jerusalem there were great solemnities, a sacred devout procession, and all the parts there about resounded with joy and acclamations upon the bringing it to and seating it in Zion; every one with great alacrity resolving to go up and pay their devotions there, as in the place of God's special residence, where his Law is laid up, and from whence he is graciously pleased to answer the prayers, and to reveal himself to his servants. This therefore David was resolved to bring to a place where it might remain, that so God might in a manner inhabit among us, and direct us, and assist in all our undertakings.

9. Let thy Priests be cloathed with righteousness, and let thy Saints shout for joy.

Paraphrase. 9. The Priests in their sa∣cerdotal garments, the em∣blems of the sanctity of their office and persons, being by him appointed, 1 Chron. 15.11. to attend on it, and the Levites carrying it on their shoul∣ders, v. 15. and the singers celebrating it with great rejoycing, v. 19, 20, &c.

10. For thy servant David's sake, turn not away the face of thine anointed.

Paraphrase. 10. Now therefore, O Lord, I beseech thee, re∣member the piety and humility, and all the acceptable graces of this thy faithfull beloved, zealous servant, and for his sake reject not me his son, whom thou hast establisht in his kingdom; but continue with me, and accept of me, whilst I actually perform what he had designed, whilst I build a temple for thy presence and service.

11. The Lord hath sworn in truth unto David, he will not turn from it, Of the fruit of thy body will I set upon thy throne.

Paraphrase. 11. To him thou hast made thy most faithfull pro∣mise, that the kingdom, which was not establisht in Saul's family, should be confirmed on his posterity.

12. If thy children shall keep my covenant and my testimony that I shall teach them, their children also shall sit upon thy throne for evermore.

Paraphrase. 12. And not so onely, but that to all ages it should con∣tinue in the same line, if they shall but be carefull to perform constant and uniform obedience to all the commands of God.

13. For the Lord hath chosen Zion, he hath desired it for his habitation.

14. This shall be my rest for ever, here will I dwell, for I have desired it.

Paraphrase. 13, 14. The place which I design for this structure is that of Zion, a place with which God is so well pleased, that he never intends to remove thence, nor consequently to transplant the royal throne from that family which placed it there, if they will but be carefull to qualifie themselves for the continuance of so great a mercy.

15. I will abundantly bless her [ c] provisions, I will satisfie her poor with bread.

16. I will also cloath her Priests with [ d] salvation, and her Saints shall shout aloud for joy.

Paraphrase. 15, 16. Shall they but doe so, he will also add all other sorts of blessings, a great plenty and prosperity to the whole nation, and a successi∣on of mercies, which shall require the thanksgivings and solemn acknowledgments of the Priests and Levites and singers, whose daily office it is, by God himself appointed them, thus constantly to celebrate his mercies, to offer up prayers and praises to him continually.

17. There will I make the horn of David to bud; I have ordained a [ e] lamp for mine anointed.

Paraphrase. 17. And by this means shall God be ingaged to con∣tinue his favour to the poste∣rity of David, to make it a most flourishing royal family, and continue it shining and burning in a continual succession till the coming of the Messiah, who is promised of the seed of David.

18. His enemies will I cloath with shame; but upon himself shall his crown flourish.

Paraphrase. 18. And all that oppose and invade them shall cer∣tainly be disappointed and put to flight, God's special protection continuing to the posterity of so good a King, to perpetuate the Kingdom to them.

Annotations on Psal. CXXXII.

[ a] * 1.400V. 1. Afflictions] The signification of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place is worth the considering. The LXXII. render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 meekness, the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 humility, meekness, lenity, but the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 affliction. The original 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies especially two things, to speak or answer, and to be afflicted, hum∣bled, or deprest. The context referring to Da∣vid's oath or vow to God, of preparing a place for the Ark, which it seems was under vow, though it be not mentioned in the story, may seem to incline it to the former signification, of speaking or ma∣king promise to God, Remember David and all his speeches, how he sware unto the Lord— But the an∣cient interpreters authority may be preferred for the latter rendering; yet not for that of afflictions (for what reference could those have to his vow of preparing a place for the Ark, or of building the Temple?) but of humility, meekness, or pious af∣fection to God, which excited him so to swear. And this the rather, because when he had built himself a palace, 1 Chron. 15.1. it appears by the context, that he did not bless it, ch. 16.43. nor consequently live in it (for that he might not doe till it were blest) untill he had first prepared a place, and brought up the Ark to it. So again when he designed to build a temple for it, the first proposition which he made to Nathan to this pur∣pose, was introduced with a consideration and speech of great humility, 2 Sam. 7.2. See now I dwell in a house of Cedar, but the Ark of God dwelleth with∣in curtains. He was so humble, that he could not dwell in his house till the Ark of God was brought to Sion, nor then could he think meet to be himself in so stately a palace, whilst the Ark of God was but in a plain tent or tabernacle. But especially this humility of David's is discernible in the passage re∣cited, 1 Chron. 17.16, &c. where upon God's promise to him, that he would build up his house, establish his family in the Kingdom, he came and sate before the Lord, and said, Who am I, O Lord God, and what is my house, that thou hast brought me hitherto? and so on in a speech of greatest humility and meekness, and fit here to be commemorated in the beginning of this Psalm, which belongs not onely to the preparing a place for the Ark on Da∣vid's part, but also to God's promise of establish∣ing the Kingdom on his seed, v. 11, &c.

[ b] V. 6. Heard of it] The chief difficulty in this Psalm is, what is here meant by hearing of in Ephrata. And first, it is certain that Ephrata is Bethleem, Mich. 5.2. secondly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies we have heard it,* 1.401 ra∣ther than we have heard of it. And then it may be in∣terpreted, that in the procession of the Ark through the tribe of Judah, being returned from the Phili∣stims, we heard the joyfull acclamations which accom∣panied it in Bethleem; this not onely when 'twas placed in Kiriath-Jarim, but when 'twas settled at Jerusalem; Bethleem, as Aben Ezra saith, being but three miles from Jerusalem. And in accordance with this sense, Kimchi, Jarchi and Aben Ezra agree to interpret the fields of the wood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be Jerusa∣lem,* 1.402 as in the Prophets frequently the Temple is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the wood. And to this inclines the cor∣respondence between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we found it, v. 6. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 till I find out a place for the Lord, an habi∣tation, &c. v. 5. This seems the most probable meaning of this passage, the difficulty of which the learned Castellio hath remarked with this note, Hujus loci sententiam non intelligo, I understand not the meaning of this place. Some probability there is, that the fields of the wood should be the house of Ami∣dadab in the hill of Kiriath-Jarim, so called because it was a city in a woody place, 1 Sam. 7.1. from whence David and all Israel resolved solemnly to fetch it, and brought it to the house of Obed-Edom, v. 13. And then hearing of it at Ephrata must sig∣nifie hearing it much talkt of when he dwelt at

home, in his fathers house at Bethleem. But the former is the more obvious interpretation. The Jewish Arab is obscure, and probably corrupted, yet the words seem thus to sound, And we, behold, heard it in the grass or pastures of multitude, abundance or plenty, and we found it between the desart and the wood.

[ c] * 1.403V. 15. Provisions] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to hunt, signifies any victuals that is taken with hun∣ting, and absolutely flesh, food, provisions for a journey: so Jos. 9.11. take in your hands 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro∣vision for your journey. The LXXII. renders it lite∣rally 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not in the notion of hunting, but to signifie that which is hunted, and so taken; as a∣mong us venison, the English of venatio, is the flesh which is thus caught. But this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was it seems mistaken, and by transcribers disguised into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 widow, and so by the Latin rendred viduam, and so transfused into many other interpretations.

[ d] * 1.404V. 16. Salvation] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 salvation here im∣ports, will be best judged by Psal. 116. There the taking the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cup of salvations v. 13. is ex∣pounded v. 14. by paying his vows unto the Lord, those oblations which he had vow'd, as his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 expressions of thankfulness for God's deliveran∣ces (as Psal. 50.14. offering of thanksgiving and paying of vows are put together) and in plain terms v. 17. the sacrifice of thanksgiving. Accord∣ingly, as the LXXII. rendred —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the trespass-offering or peace-offering, Lev. 7. by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sa∣crifice of salvation, v. 1. so they vary the style, and reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sacrifice of praise v. 2. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sacrifice of saving praise, v. 3. (see note on Heb. 13. e.) The Chaldee Psal. 116. reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the cup of redemptions, i. e. such a cup, as they that have received any redemption or delive∣rance, are wont to take, to express their thank∣fulness (the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cup of blessing in the Christian style) and so here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the gar∣ments of redemption, were such literally as the Priests use in time of sacrifice, when they are solemnly to acknowledge any deliverance or mercy received from heaven, or more probably a Poetical, or Rhe∣torical scheme, such as Isa. 59.17. righteousness as a breastplate, and the helmet of salvation, and Eph. 6.14.17. and 1 Thess. 5.8. And accordingly to the Priests being cloathed with salvation is here annext, her saints shall sing aloud with joy.

[ e] V. 17. * 1.405 Lamp] The notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lamp here will be discerned by considering the double property of a lamp or candle; 1. that it shineth, 2. that from that, when it is near spent, another may be light∣ed, and burn afresh, and so the light be, from one to another, perpetually kept in. For by this dou∣ble resemblance a succession of Kings in a family is lively exprest. Of David himself it is said 2 Sam. 21.17. thou shalt go no more with us to battel, that thou quench not the light of Israel: and of the succession 1 King. 11.36. Ʋnto his son will I give one tribe, that David my servant may have a light or lamp alway be∣fore me in Jerusalem; and again ch. 15.4. for Da∣vid's sake did the Lord give him a lamp in Jerusalem, to set up his son after him. And so here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a lamp to mine anointed, is a royal seed or posterity to rise up in stead of David, and sit upon his throne. The same was before meant by the budding of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 horn of David.* 1.406 The horn is proverbially the re∣gal dignity, and the budding thereof, the bringing forth successors to the Kingdom. The same is again repeated v. 18. upon him, i. e. his posterity, shall his crown flourish; where for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his crown,* 1.407 the LXXII. reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not his but my, and taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the no∣tion of separation or sanctification, reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my holiness. That this doth mystically refer to Christ, the Jews confess. So saith R. Saadiah, The lamp is the King which illuminates the nations; and Kimchi, that the horn of David is the Messias. To whom it is farther agreeable, that he is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to flourish or bud forth, which is another of his titles, and to that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may possibly be added also.

The Hundred and Thirty Third PSALM.

A Song of Degrees of David.

The hundred thirty third is the magnifying the felicities of holy peaceable fraternal communi∣on, and was fitly accommodated to the return from the captivity, and their uniform con∣junction in the service of God.

1.BEhold how good and how pleasant it is for brethren to dwell ‖ 1.408 together in unity.

Paraphrase. 1. There is nothing that is more acceptable to God, and matter of greater joy and present delight to the persons themselves, than a peaceable friendly conversation of pious men, with a perfect union of minds, and communion in devotions, and joint endeavours of doing, and helping one another to doe, those things that are most excellent.

2. It is like the precious oyntment upon the head, that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garments.

Paraphrase. 2. It cannot be more fitly compared to any thing than to the unction of Aaron the high-priest of God, the oyntment of a most precious sort, very fragrant and odoriferous. It was by order to be poured upon his head, and in that plenty, that being so poured, it diffused it self not onely on his face and beard, but ran down also upon the upper part or collar of his garments, (see note a.) and this whole ceremony instituted by God himself, thereby to consecrate Aaron and his successors after him to the high-priests office, to offer sacrifice to God, and bless the people. And in all these particulars the proportion holds. This of fraternal charity, union and communion is 1. very precious, highly valued; 2. very gratefull and welcome, a pleasant and refreshing spectacle to all beholders, to God, Angels and men; 3. it is so rich and plentifull a grace, that it communicates it self to all the meanest persons in the society, not onely to superiour and more eminent parts, but to every inferiour member of the community, making supplies to all sorts of all their wants; and 4. no grace or vertue more signally commanded and recomended by God; or 5. more required to make our prayers ac∣ceptable to God, or our offices usefull to others or our selves.

3. As the dew of Hermon, ‖ 1.409 and as the dew [ a] that descended on the mountains of Zion; for there the Lord commanded the blessing, even life for evermore.

Paraphrase. 3. And accordingly God hath promised abundant bles∣sings to those that thus live, all happiness here, and all glory in another world. And in that respect it is most fitly compared to the innumerable drops of dew that fall in a morning upon many several and distant hills, Hermon on one side of Canaan, and Zion on the other; or to that cloud of dew which is seen hanging as such on the highest hills, but dissolves in showers of rain upon the lower, which cherish and refresh wheresoever they fall; For so do God's blessings severally descend in great abundance upon every member of such a peaceable united community, be they in their condition as distant as Hermon and Zion in place, yet the goodness of God finds them out, and rewards them severally, bestows all benedictions upon them.

Annotations on Psal. CXXXIII.

[ a] * 1.410V. 3. Zion] It is here thought very difficult to resolve what is the meaning of the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which descended on the hill of Zion. For if it be spoken of the dew of Hermon foregoing, then 'tis not imaginable how that should descend on the hills of Zion, Zion being very distant from Hermon, Zion at Jerusalem, and Hermon on the other side of Jordan, on the utmost part of Canaan toward the East, and so opposed to Tabor, Psal. 89.12. as East to West. This hath put some learned men on a conjecture, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zion here should be changed into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Schion, which is another name of Hermon. But this is not found in any ancient or later copy, nor yet favoured by any of the ancient Interpreters, who uniformly reade it Zion, and not Schion; nor hath any the least ground, but that of the nearness of the words, and the conceited difficulty of the matter, that the dew of Hermon should descend on Zion at that distance. But for these, 1. It is most unsafe to use that liberty of conjecture, thereby to change words at pleasure into any that have affini∣ty with them. 2. By this conjecture the difficulty is but changed, not taken away; for it would then be still difficult, and but little more reasonable, to suppose that the dew of Hermon should be said to de∣scend from Hermon upon Schion, i. e. upon it self, than that it should from Hermon descend upon the most remote mountain. 'Tis therefore most seaso∣nable to take notice of that which hath here occa∣sioned the difficulty, or seeming improbability of interpreting the words of Zion at Jerusalem. The similitude in the former verse of the oyntment fal∣ling directly and by descent from the head to the beard, hath led men to conceit a falling of that in like manner from a higher to a lower place; which in∣deed cannot in any sense be applied to mount Her∣mon and the hills of Zion, whereas in the truth this of the dew, were the hills never so near and subor∣dinate one to the other, would still be a similitude unfit for that turn: for dew is not like rain, which streams down from hills to valleys, or from an higher to a lower hill, but remains in the place where it falls, be it high or low. The dew there∣fore in this place may possibly be set to express one∣ly the plenty of that which is spoken of (as else∣where the dew of the morning is proportionable to the sand of the sea in respect of the numerousness, (see note on Psal. 110. a.) and the blessing and re∣freshing quality thereof, and so to usher in God's commanding a blessing and life for evermore, in the end of the verse. If that may be allowed, then the clear way of understanding this passage is, ei∣ther to sever and reade by it self 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the dew of Hermon,* 1.411 i. e. as the dew that lies thick and numerous on the hill called Hermon, and then a∣gain to repeat, as the dew which fell on the hills of Zion; or else, joyning them together, to reade by apposition, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that descends or falls,* 1.412 i. e. as the dew that falls upon the hills of Zion. Thus 'tis cer∣tain, that as the dew falls on Hermon, so it falls on the hills of Zion, yea and at the same time; and though not the same individual drops, yet the same specifical dew, with the same blessing, refreshing quality, and in the like plenty on the one and on the other. And therefore though the literal ren∣dring of the Hebrew be, As the dew of Hermon which fell on the hills of Zion; yet our English, to avoid the mistake to which those words are subject, have not done amiss to make that supply as of an Ellipsis, adding and as the dew, above what is in the Origi∣nal: without which addition yet the words may very intelligibly be rendred, As the dew of Hermon, which (dew) falls on the hills of Zion, so they be ta∣ken in this sense which we have here exprest, the dew which lies in great abundance on Hermon, and yet falls in the like plenty on hills very distant, those of Zion also. Or if we desire to make the resem∣blance and correspondence between the oyntment and the dew more compleat, it may be observed that Hermon, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from its high top still covered with snow, was one of the greatest land-marks of Palestine. Now of such hills we know that the mist or dew of them is rain in lower places, there being no more ordinary indi∣cation of future rain, in all countreys, than when the high hills are capt with a cloud of dew. And so to say this dew of Hermon, or that first formature of rain, which was on the top of that but as a dew, should after fall in showers of rain on the adjacent countrey will be very intelligible. And then for the choice of Zion for the other term on which the rain is here supposed to fall, there is this reason of analogy,* 1.413 that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which we render skirts of Aa∣ron's garment, is by Kimchi and Jarchi affirmed to be the upper part, the collar of his garment, it be∣ing neither usefull, nor convenient, nor consequent∣ly probable, that the anointing should be so liberal as to run over all his cloaths: and then Zion, by being thus lower than Hermon, will bear a fit ana∣logy with that.

The Hundred and Thirty Fourth PSALM.

A Song of Degrees.

The hundred thirty fourth is the incouraging the Priests in their constant offices, in the pub∣lick worship and praising of God in the Sanctuary, and is the last of those which were ac∣commodated to the return from the Captivity.

1. BEhold, bless ye the Lord, all ye servants of the Lord, which by night [ a] stand in the house of the Lord.

Paraphrase. 1. Now is God in an emi∣nent manner to be blessed and praised for all his mercies, that especially of giving liberty for the continual offices of the Temple, of which we were so long deprived, and to which being now restored, all that attend that service by day and night, the Priests in their courses, are obliged most diligently to perform it, and affectionately and devoutly to magnifie his holy name.

2. Lift up your hands ‖ 1.414 in the [ b] Sanctuary, and praise the Lord.

Paraphrase. 2. Remembring always, that the ceremony of wa∣shing, which is constantly observed herein, is an Emblem of the gre•••• sanctity of lives that is required of those that thus wait on the Altar, that offer up any sacrifice to God, especially that of praise and thanksgiving; and that therefore they are most nearly concerned to be thus qualified, whensoever they come to officiate.

3. The Lord that made heaven and earth bless thee out of Zion.

Paraphrase. 3. And the great omnipo∣tent Creatour and Governour of the whole world, that hath his peculiar blessing residence in mount Zion, thence to hear and grant the petitions that are made unto him there, bless and prosper, receive, and graciously answer all the requests which his people shall there at any time address unto him.

Annotations on Psal. CXXXIV.

[ a] * 1.415V. 1. Stand] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ye that stand seems here to have a critical notation, for Aben Ezra observes that the high priest onely sat in the Temple, the rest ever stood; which seems to have been imitated in the primitive Christian Church, that the Bishop should sit, and the inferiour Clergy stand.

[ b] * 1.416V. 2. In the Sanctuary] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fying holiness as well as the holy place, the Temple or Sanctuary, may here be taken in the former sense, the latter having been sufficiently exprest, v. 1. by the house of the Lord (to which also the LXXII. adds there, above the Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the courts of the house of the Lord▪) For the Priests (which are here spoken to) before their officiating, which is here exprest by lifting up their hands, were obliged to wash their hands, and that washing is styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sanctification: (see note on Joh. 13. b. and on Psal. 26. d.) And to this refers the lifting up holy hands, 1 Tim. 2.8. the bringing this purity to our officer of devotion. Of the Priest we reade in Joma c. 3. § 3. that the High Priest on the day of Expiation washes five 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and ten 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sancti∣fications, i. e. five washings of his whole body, and ten washings of his hands and feet. And so here lifting up the hands 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in or with holiness, or sanctification, will be the lifting up these holy hands, qualifying themselves thus for the discharge of their office, which was signified by their washing before their officiating. The LXXII. indeed reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the sanctuary, but the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, either to holiness (as their Latin reade ad sanctitatem) or to the sanctuary, and so the Jewish Arab; but the Chaldee, to secure this sense, reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in, or with, holiness to the holy place.

The Hundred and Thirty Fifth PSALM.

‖ 1.417 Praise ye the Lord.

The hundred thirty fifth is a Psalm of thanksgiving to God, for all his mercies and deliverances afforded to his people; and was intituled Hallelujah, (see note a. on Psal. 106.)

1. PRaise ye the name of the Lord, praise him O ye servants of the Lord;

2. Ye that stand in the house of the Lord, in the courts of the house of our God.

3. Praise ye the Lord, for the Lord is good: sing praises unto his name, for it is pleasant.

Paraphrase. 1, 2, 3. It is now a season of singing most solemn prai∣ses, and making the most humble acknowledgments un∣to 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 especi∣ally 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 pow∣er 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 as∣cend 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 ‖ 1.418 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 brin∣ging 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 cau∣sing 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 King∣doms 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 subdu∣ing those gyantly Kings and people, Sinon and the Amo∣rites, 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 ha∣ving 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 [ a] will † 1.419 judge his people, and he will repent himself con∣cerning his servants.

Paraphrase. 13, 14. Thus are the pow∣er and bo••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; [ b] * 1.420 neither is there any breath in their mouths.

18. They that make them are like unto them, and so is every man that tru∣steth in them.

Paraphrase. 15, 16, 17, 18. On the o∣ther side, the gods of the heathen world, v. 5. are all but lifeless in••nimate images, (see Psal. 115, 4, 5, &c.) not able to afford the least aid to any of their ••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 wor∣shippers, of all the gentile world which is thus infatua∣ted, the more are we of Isra∣el obliged to bless and magni∣fie 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.

Annotations on Psal. CXXXV.

[ a] * 1.421V. 14. Judge] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sig∣nifies frequently not onely to judge, or give sentence of punishment, but to contend in judicature; and that again, not onely as an accuser or Plaintiff, in the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (answerable to it) for suing, 1 Cor. 6.1. but also as Defendant or Advocate; and so 'tis to plead, or take ones part, and patronize his cause, and so to bring sentence of mulct or pu∣nishment against the adversary. In this notion of defending or pleading for, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is oft used: see Psal. 7.8.10.18.26.1.35.24.43.1.72.4. And so is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also: so Gen. 30.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God hath judged me, saith Rachel, and heard my voice, i. e. taken my part, given me a son, whose name therefore she called Dan, a word from this theme. So Deut. 32.36. whence this whole verse is verbatim taken. In like manner the nouns, both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being joy∣ned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doing, are not so fitly rendred doing judgment, as pleading a cause. So Psal. 140.12. I know that the Lord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will plead the cause of the afflicted,* 1.422 and again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the right of the poor. And so Psal. 9.4.* 1.423 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou hast plea∣ded my right and my cause: to which is there added, thou sattest in the throne judging right; not as the same again, but differing from it, as the part of a Judge doth from that of an Advocate, the Psal∣mist there signifying that God had taken both parts, first contended for him, then judged the con∣troversie on his side, defended him, and so pleaded his cause, and overthrown his enemies, which was the passing of right judgment for him, for that seems to be the full importance of that Verse. And so we know our Saviour is both our Advocate and our Judge; and herein our happiness consists, that he which is our Judge, is our Advocate also. Then for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that may be either from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to grieve,* 1.424 and then 'tis duly rendred, will repent himself; or else from another, if not contrary, notion of the same word, for taking comfort, and so by the LXXII. 'tis rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall be comforted, and so by the Syriack, takes comfort; but by the Latin, deprecabitur. This rendring of the Latin, as it

may seem to be an imitation of the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but not in the notion of being comforted, but intreated, and so to be in a passive (though unusual) sense, deprecabitur, shall be deprecated; yet doth it well sort with the former notion, that of repenting: for so God is said to doe, when he is intreated for his people, and removes their punishments from them. So the Jewish Arab understood it, who ren∣ders it, will spare or pardon his servants. And to this notion of repenting the context both here, and Deut. 32.36. (where we have the same words) inclines it, viz. God's repenting himself of his anger, of which we often reade, i. e. returning to mercy and favour toward those with whom he was for∣merly displeased; and so the whole verse shall sig∣nifie God's returning from punishing, to assisting and taking the part of his people: and that the Chaldee hath of all others best exprest by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he shall return in mercies or compassions toward his just servants. And then pleading for, and such returning, do perfectly accord.

[ b] V. 17. * 1.425 Neither is there any breath] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nifies a nose is unquestionable; and that it so signi∣fies here, is first the affirmation of the Chaldee, who render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nostrils, and so of the Arabick also, which thus interprets it, and transcribes the following verse also from Psal. 115. and herein re∣cedes from the LXXII. contrary to their use. And secondly, when 'tis considered that here it comes in conjunction with mouths, and eyes, and ears, there will be less doubt of this rendring. And thirdly, when 'tis evident, the foregoing verses do clearly answer the fourth and fifth and part of the sixth verse of Psal. 115. and there follows 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a nose to them, or, they have a nose, and they smell not, there will remain no question but so it is to be rendred here also, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a nose, i. e. a nose they have, they have no breath in their nostrils (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 having no peculiarity to signifie the mouth in distinction from the nose) their no breath being fairly equivalent to no smelling, no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which they should 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 smell.

The Hundred and Thirty Sixth PSALM.

The hundred thirty sixth is the magnifying of God's continual mercies in the exercise of his power, in the creation of the world, redemption and preservation and advancement of his people; and is one of them which is intitled Hallelujah, (which probably it had in the front, though now it be placed in the close of the former Psalm, both in the Hebrew and Chaldee) and is by the Jews called the † 1.426 great Thanksgiving.

1. O Give thanks unto the Lord, for he is good; for his mercy endureth for ever.

Paraphrase. 1. Let the whole world in a most solemn, humble, devout manner, acknowledge the great bounty and liberality of God, and the continual exercises of his mercy, which is not, nor ever shall be at an end, but is constantly made good unto his servants in all the motions of their lives.

2. O give thanks unto the God of Gods; for his mercy endureth for ever.

3. O give thanks unto the Lord of Lords; for his mercy endureth for ever.

Paraphrase. 2, 3. Let them adore, and worship, and praise him with all possible expressions of ve∣neration and admiration, as the onely and supreme Governour of the whole world, infinitely above all the heathen most ado∣red deities, and above the greatest potentates on earth, and withall as a most gracious Father of infinite never-failing mercies toward those that adhere to him.

4. To him who alone doeth great wonders; for his mercy endureth for ever.

Paraphrase. 4. There is nothing so dif∣ficult which he is not able to bring to pass, all nature is sub∣ject to his power, as it is not to any other whose essence and power both are finite and limited, and overruled by him, and this power of his most signally exercised for the supporting and assisting of his servants.

5. To him that by wisedom made the heavens; for his mercy endureth for ever.

Paraphrase. 5. A work of that power it was by which he at first created the upper part of the world, the body of the heavens and air; and in the fabrick thereof was infinite wisedom exprest as well as power, yea and infinite mercy also to us men, for whose uses and benefit that stately fabrick was principally designed.

6. To him that stretched out the earth above the waters; for his mercy en∣dureth for ever.

Paraphrase. 6. A like act of infinite power and wisedom it was, when the waters covered the face of the earth, and so rendred it unhabitable to us, to prepare vast receptacles for the waters, and thither to convey and remove them from the surface of the earth, and so to secure the earth by bounds set to the Ocean, that it shall not be over∣flowed by it, but remain a peaceable fruitfull safe habitation for us, which is an act of the same infinite constant mercy.

7. To him that made great lights; for his mercy endureth for ever:

8. The sun to rule by day; for his mercy endureth for ever:

9. The moon and stars to rule by night; for his mercy endureth for ever.

Paraphrase. 7, 8, 9. A like act of his power and wisedom it was, and so also of his infinite mercy and bounty toward us, that he created the sun, moon and stars, for such excellent benefits of mankind, not onely illuminating this lower world of ours, but refreshing and warming, and sending forth various influences into every the meanest creature, by these great in∣struments managing, and guiding, and preserving, and by propagation continuing all creatures, directing them in all their undertakings, preparing both for work and rest, and providing all things necessary for them.

10. To him that smote Aegypt in their first-born; for his mercy endureth for ever:

11. And brought out Israel from among them▪ for his mercy endureth for ever:

12. With a strong hand and with a stretched out arm; for his mercy endu∣reth for ever:

13. To him which divided the red sea into parts; for his mercy endureth for ever:

14. And made Israel to pass through the midst of it; for his mercy endureth for ever:

15. But overthrew Pharaoh and his host in the red sea; for his mercy en∣dureth for ever.

Paraphrase. 10, 11, 12, 13, 14, 15. But yet more peculiarly hath his power and mercy to us been magnified in rescuing our whole nation out of the sla∣very and oppressions of Ae∣gypt, and this in a most pro∣digious manner, multiplying judgmen•• upon the Aegyp∣tians 〈◊〉〈◊〉 one degree to mo∣ther, till at length he de∣stroyed the first-born in eve∣ry family, upon which they were inforced to let us go; but then farther interposing for us, by making the red sea recede till our people past through the chanel of it, and then bringing it back again in a full violence upon the armies of the Aegyptians, which pursued us at our departure, and overwhelming and drowning all of them: which was such an heap of prodigies of mercies to us his unworthy people, that no story hath ever exemplified in any other time.

16. To him which led his people through the wilderness; for his mercy en∣dureth for ever.

Paraphrase. 16. And after this leading us through the desart for ma∣ny years together, he miracu∣lously provided necessaries for us, sending us bread from heaven, abundance of delicate food, and water out of a rock of ••nt, and so gave us con•• testimonies of his infinite unexhausted bounty.

17. To him which smote great Kings; for his mercy endureth for ever:

18. And slew famous Kings; for his mercy endureth for ever:

19. Sihon King of the Amorites; for his mercy endureth for ever:

20. And Og the King of Bashan; for his mercy endureth for ever:

21. And gave their land for an heritage; for his mercy endureth for ever:

22. Even an heritage unto Israel his servant; for his mercy endureth for ever.

Paraphrase. 17, 18, 19, 20, 21, 22. And then to perfect his mercy, he led us to that land of Canaan which he had promised to give to the posterity of Abra∣ham, and by his sole power and conduct inabled us to conquer and destroy great and eminent Princes with their whole armies, such were Sihon and Og (see Psal. 135.11, 12. and Numb. 21.24, &c.) which came out against us, and by these slaughters rooted them out, planting us in their stead, giving us a most fertile Kingdom to possess as our own, for our selves and our posterities. An unparallel'd number and weight of mercies, which ought for ever to be commemo∣rated by us. (And yet for all this, but a weak imperfect shadow and resemblance of the redemption of mankind out of a far more unsupportable slavery under sin and Satan, which by the gift of his own Son he hath wrought for us.)

23. Who remembred us in our low estate; for his mercy endureth for ever:

24. And hath redeemed us from our enemies; for his mercy endureth for ever.

Paraphrase. 23, 24. And though since our coming unto all this plen∣ty, he hath permitted us, up∣on our provoking sins, to be brought low and oppressed by our enemies; yet hath he not utterly forsaken us, but again returned in mercy to us, and rescued us out of their hands, and restored us wonderfully to our former peace and safety.

25. Who giveth food to all flesh; for his mercy endureth for ever.

Paraphrase. 25. Yet neither are his mercies confined and inclo∣sed within so narrow a pale as this of the people of Israel, but it is inlarged to all mankind (even to all living creatures in the world) which as they have from him their original being, so have they their continual support, and a constant supply to all their wants, of what sort soever they are, all that is necessary to their bodies as well as their souls.

26. O give thanks to the God of heaven; for his mercy endureth for ever.

Paraphrase. 26. All which, and all the goodness that any man par∣takes of in this life, is but an efflux from that unexhausted fountain of infinite bounty, descends from the Father of lights, the one Creatour and preserver and governour of the world, and so is to be own'd and acknowledged by all, and he to have the th••nks and honour and glory of it. O let all men in the world pay him this tribute, and never miss to comme∣morate his endless mercies.

The Hundred and Thirty Seventh PSALM.

The hundred thirty seventh is a description of the sadness of the Babylonish captivity, and the peoples vehement desire and hopes to return to Canaan; and seems to have been compo∣sed presently after the return from the Captivity, or when they saw the taking and wasting of Babylon to approach.

1. BY the waters of Babylon there we sat down, yea we wept, when we re∣membred Zion.

Paraphrase. 1. In the time of our de∣portation and captivity, being carried so far, and deteined so long from the comforts of our own countrey, we had no diver∣tisement but that of reposing our selves on the banks of Euphrates and Tigris, &c. and bewailing our losses, and recounting the felicities we once enjoyed, when we were allowed the solemn publick meeting for the service of God at the Temple.

2. We hanged our harps upon the willows in the midst thereof.

Paraphrase. 2. As for the instruments of our Musick, which were wont to assist in the quire, and help to commemorate the mercies of God most chearfully, we could not think it a season to make use of them, and therefore hanged them on the trees in a neglected forlorn manner.

3. For there they that ‖ 1.427 carried us away captive required of us a song, and [ a] they that † 1.428 wasted us required of us mirth, saying, Sing us one of the songs of Zion.

Paraphrase. 3. Then they that had car∣ried us up their captive slaves, would needs have us reci•• some of those joyous hymns which we were wont to sing in our solemn festivals at the Temple.

4. How shall we sing the Lords song in a strange land?

Paraphrase. 4. But our Levites gave answer presently that it was not fit for them ••o sing those festival hymns that belonged to the praises of the God of Israel at a time of publick mourning, and withall in a ••and and among a people that acknowledged him not for God, or indeed any where but in the Temple, the place of his solemn festival worship.

5. If I forget thee, O Jerusalem, let my right hand [ b] ‖ 1.429 forget her cunning.

Paraphrase. 5. 'Tis not possible for us so to put off the memory of our sufferings, so to devest our selves of our great concernments and interests in the welfare of Jerusalem, which now is de∣spoiled of her inhabitants, or to put off the sorrow conceived for the loss of those joyfull advantages of God's publick wor∣ship which there we injoyed: should we convert such days of mourning as these into seasons of joy, 'twere not fit we should ever more use those sacred instruments, set apart for the praising and glorifying of God;

6. If I do not remember thee, let my tongue cleave to the roof of my mouth, if I † 1.430 prefer not Jerusalem [ c] above my chief joy.

Paraphrase. 6. Not fit we should ever be permitted to sing any joy∣full hymn again, if we can think fit to apply it to such purposes as these, of pleasing or gratifying our oppressours, or indeed ever sing again, till we can celebrate our return to our countrey and temple by our singing.

7. Remember, O Lord, the children of Edom in the day of Jerusalem, who said, Rase it, rase it even to the foundation thereof.

Paraphrase. 7. It is more seasonable for us to recount that sad time when our captivation befell us, when our unkind neighbours the Edumaeans were so forward to joyn their hands with our enemies to demolish our city and temple utterly; see Ezec. 25.12. But for this their malice, the time will come when they shall pay full dear; see Jer. 49.8.

8. O daughter of Babylon, [ d] * 1.431 who art to be destroyed, happy shall he be that rewardeth thee as thou hast served us.

9. Happy shall he be that taketh and dasheth thy little ones against the stones.

Paraphrase. 8, 9. But alas, this is not like to be their lot alone, but in the first place the Babylo∣nians themselves, they which had laid our city waste, are sure to be sadly repayed: All their injuries and cruelties to us will be visited on the universality of them, even to their infant children; the youngest of them shall be dasht to the ground, and all their people within a while signally destroyed.

Annotations on Psal. CXXXVII.

[ a] * 1.432V. 3. Wasted us] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to take, or lift, or carry up, and from thence the noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is an heap, from that notion of eleva∣ting or raising; and from thence it is conceived by some learned men, that the verb here signifies lay∣ing waste, demolishing, and so turning cities into heaps, but without any example of such significa∣tion. Others would have it a participle, and so to signifie their harps lifted, or hanged up, v. 2. But the ancient Interpreters all accord in a facile inter∣pretation, and that which agrees with the ordina∣ry use of the word, for taking, or carrying up, as that is appliable to deportation or carrying up of captives from their own to another countrey. The Chaldee reads it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they that carried us away, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to spoil, or prey on, and carry away (so that word is used Ezec. 26.12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we reade, they shall make a prey of, but the Chaldee there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and they shall carry them away:) but the LXXII. more expresly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they that led or carried us away, and the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and they that subdued us, (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is rendred by the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 subdued, Psal. 47.3.) or, as the Syriack use is, car∣ried us away. And so the Latin, qui abduxerunt nos, they that carried us away, and the Arabick, they that snatched us, or forcibly carried us thither. And thus it agrees well with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they that took us cap∣tive, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they that captivated us (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) in the beginning of the verse. The Jewish Arab read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they that hanged us up, as Buxtorf in his Hebrew Concordance, Suspen∣sores nostri. Abu Walid mislikes that it should be from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an heap, and would have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not to be ra∣dical, but the Root to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so the meaning to be, and, or when, or seeing our mournfull cry is to them joy, or rejoycing. Aben Ezra seems to dislike this (cited from Moses Hace.) and proposes two other conjectures: as 1. that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 might in Hebrew signifie to destroy, or pull down; 2. (which he saith is the opinion of some) that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should be all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by change of letters, they that spoiled us.

[ b] V. 5. Forget her cunning] In the Hebrew there is no more but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let my right hand forget,* 1.433 which the Chaldee render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let me for∣get my right hand, and the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. let my right hand forget me, but the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let my right hand be forgotten. And thus it may well be, to express the great and fresh memory and care he hath of Jerusalem, that that shall certainly be the last thing which the Psalmist, or the Levites in the Psalm, will forget. But the conjunction here between the right hand and the tongue, v. 6. as the two instruments of Musick, the one to play, as the other to sing, do rather incline it to be in∣terpreted by supply of an Ellipsis, let my right hand forget, i. e. forget to play, as my tongue to sing, v. 6.

[ c] V. 6. * 1.434 Above my chief joy] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 head is frequently used for the beginning of any thing, and not onely for the principal part of it. Gen. 2.10. four 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 heads are four beginnings, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 say the LXXII. of rivers. So here the Chal∣dee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the beginning, and so the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the beginning of my mirth. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will lift up, or advance, Jerusalem in the be∣ginning of my mirth, is to make that the prime or chief ingredient in their rejoycing, the principal sub∣ject of their hymns.

[ d] V. 8. * 1.435 Art to be destroyed] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to lay waste, or destroy (in Paül instead of Poel, which is frequent) may be rendred vastatrix, destroyer. So the Chaldee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the waster, or spoiler; and so the Syriack in the same word. Onely the LXXII. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which as it signifies miserable, so it signifies vile and wicked also: and so even the He∣brew, if taken in the passive, will be but answerable to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, perditus, wretched, wicked, and so fit to be destroyed. The Jewish Arab reads, O thou spoiled; and so 'tis agreeable to the custom of the Eastern people, by way of omen or presage, to put with the name of a city an Epithet of Preserved, or guarded, if they wish well to it: and so 'tis pro∣portionable it should be in the contrary significa∣tion, if they wish ill to it, to speak of that as done, which they wish to be done.

The Hundred and Thirty Eighth PSALM.

A Psalm of David.

The hundred Thirty eighth is a Psalm of Thanksgiving to God for his mercies, his gracious au∣diences afforded to the prayers of his lowly servants, his powerfull deliverances of them, most admirable in the sight of their heathen enemies: And being first composed by David, is said by the LXXII. to have been made use of by ‖ 1.436 Haggee and Zachary at the re building of the Temple.

1. I Will praise thee with my whole heart: before the [ a] Gods will I sing praise unto thee.

2. I will worship toward thy holy Temple, and praise thy name † 1.437 for thy lo∣ving kindness and * 1.438 for thy truth; for thou hast [ b] magnified thy word above all thy name.

Paraphrase. 1, 2. Blessed Lord, thou hast been exceeding gracious to thy servants, and never failed to answer them that rely on thee, thy mercies and fidelity are much spoken of, thou art known by this title of mercifull and gracious, and one that never fails to perform his part of the Covenant with any. But thou hast infinitely exceeded all that is or can be either said or believed of thee, thou hast made us admirable divine promises (that especially of giving us thy Son, and in him all things) and wilt certain••y perform them all to the utmost importance of them. And now what return shall we make unto thee for all this? having nothing else, we must in all equity pay thee the humblest acknowledgments of our very souls, and in thy publick assembly, in the presence of the holy Angels, the witnesses of our performances, and assistants and partners of our praises, bless, and laud, and magnifie thy glorious name for all thine abundant mercy toward us.

3. In the day when I cried, thou answeredst me, ‖ 1.439 and strengthenedst me with strength in my soul.

Paraphrase. 3. Whensoever I have ad∣drest by prayer to thee, thou hast never failed to answer me and relieve me; which, together with thine own free promise, gives me full confidence to beg and crave thy grace, to strengthen and support my soul against whatsoever danger, and to rest secure in thee, that thou wilt grant it me.

4. All the Kings of the earth shall praise thee, O Lord, † 1.440 when they hear the words of thy mouth.

5. Yea they shall sing in the [ c] ways of the Lord: for great is the glory of the Lord.

Paraphrase. 4, 5. These magnificent pro∣mises of thine, v. 2. shall be proclaimed and made known (thy Gospel preached) to all the world, and thereby the greatest potentates on earth, they and their kingdoms with them, shall at length be brought in to worship, and serve, and glorifie thee, and in so doing, never give over singing, and praising, and magnifying thy great, and gracious, and glorious works of mercy, those wonderfull dispensations of thine in the gift of thy Son, and that gracious divine Law given us by him.

6. * 1.441 Though the Lord be high, yet hath he respect unto the lowly: but the proud he knoweth afar off.

Paraphrase. 6. The sum whereof is this, that as the supreme God of heaven hath humbled him∣self to this earth and flesh of ours, so he will favourably behold and deal with all lowly, humbled, penitent sinners, but pro∣ceed most severely with all proud, obdurate impenitents.

7. Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against [ d] the ‖ 1.442 wrath of mine enemies, and thy right hand shall save me.

8. The Lord [ e] will † 1.443 perfect that which concerneth me: thy mercy, O Lord, endureth for ever: * 1.444 forsake not the works of thine own hands.

Paraphrase. 7, 8. And as for spiritual, so for temporal mercies, God will not fail to perform them also to his faithfull servants, whatever their distresses be, he will relieve or support them, repel and subdue and repress their enemies, and secure them by his immediate divine interposition, if humane means do fail: what they are not able, and what indeed belongs not to them to doe for themselves, he will most certainly perform in their stead, having be∣gun a work of mercy, he will not leave it imperfect, he will certainly go through with it. Thus doth God abound in mer∣cies of all sorts to all his humble faithfull servants. Lord, be thou thus graciously pleased to deal with me, and with all thy poor helpless creatures, which being made by thee, have none other to fly to but they self.

Annotations on Psal. CXXXVIII.

[ a] * 1.445V. 1. Gods] Of the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 first for Angels, then for Magistrates, Judges, Kings, some∣what hath been said, Note on Psal. 82. b. Now to which of these it shall be applied in this place, is not agreed among the ancient Interpreters. The Chaldee reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Judges, the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kings, the Jewish Arab, the Nobles, but the LXXII. (and the Arabick and Aethiopick and Latin follow them) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Angels. And considering that in the next words v. 2. he mentions worshipping toward the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (not temple, if it were, as the title directs, composed by David, but) palace of holiness, i. e. the Sanctuary, where the Cherubims of glory, representations of Angels, shadowed the mercy-seat, Heb. 9.5. and that in that house of God, and house of prayer, the Angels were present, according to that of Saint Chrysostome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou singest and chantest with the angels, and on this place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will strive to sing with the Angels, conten∣ding with them in this holy strife and emulation, who shall praise him loudest, joyning in quire with the su∣pernal powers; 'tis not improbable that this should be the notion of the word in this place, and so singing praises to God before the Angels, be the praising him in the Sanctuary appointed for his worship, and where by his Angels he is present to his worship∣pers. So Eccles. 5.6. Say not before the Angel, viz. the Angel that is present in the house of God, v. 1. So Agrippa (in Josephus de Bell. Jud. l.ii.c.xvi.) speaking to the people near the Temple, saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I

call your Sanctuary to witness, and the holy Angels of God, those that are there present, (Angelus orationis, saith Tertullian de Orat. the Angel of prayer) which the Jews believe to be present with them, and meet them, and praise God with them in their Syna∣gogues; and of which that speech heard in the Temple, before the destruction of it by Titus, is most probably to be understood, Migremus illinc, Let us depart thence. The LXXII. render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 over against, referring probably to the way of alternate singing, one part of the quire sin∣ging over against and answering the other, singing together by courses, Ezra 3.11. and that S. Chryso∣stom's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 contention, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 emulation, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 joyning in quire with the Angels seems to re∣fer to. In the end of this first verse the LXXII. add, above what is in the Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because thou hast heard all the words of my mouth, which the Latin affix to the first part of the verse, Confitebor tibi, Domine, in toto corde meo, quoniam audisti verba oris mei, I will confess to thee, O Lord, with my whole heart, because thou hast heard the words of my mouth. But this is sure some Scho∣lion, which crept from the margin into the text, and is not owned either by the Chaldee or the Syriack.

[ b] V. 2. Magnified thy word] For word here the co∣pies of the LXXII. which now we have and which S. Hierom, S. Augustin, S. Hilary, S. Chrysostom and Theodoret used, read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thy holy; which therefore the Latin joyning with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 name, reade, magnificasti super omne, nomen sanctum tuum, thou hast magnified thy holy name above all; and so the Arabick, thy holy name above all things. But in all probability 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being so near, the true original rea∣ding of the LXXII. was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 word or speech, by which they render the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 no less than five and twenty times,* 1.446 and never by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, save in this one place. However it be, the Syriack as well as Chaldee adhere to the Hebrew, and reade the one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy word, the other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the words of thy praise. All the difficulty will be, what is meant by God's magnifying his word. His word, being here annext to loving kindness and truth, must needs be that part of his word to which these two are applicable, i. e. his promise, the matter whereof is mercy or loving-kindness, and in the per∣formance of which is truth or fidelity. And then to magnifie this word of promise seems to signifie two things; 1. the making very great and excellent promises, and then 2. the performing them most punctually, (and so that double meaning of the phrase will be perfectly answerable to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 benignity and fidelity foregoing:) and the doing it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 above all his name,* 1.447 is promising and performing most superlative mercies, above all that is famed or spoken or believed of God. This will be yet more manifest,* 1.448 if we render the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 twice used in the former part of the verse, not for (proportio∣nably to the LXXII. their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the Dative case) but above (proportionable to their use of it with an Accusative) as in this place it is acknowledged to signifie. For then thus it will run, I will worship, &c. and praise thy name above thy loving-kindness, and a∣bove thy truth; i. e. 'twill be too low, too short a compellation, to call thee mercifull or veracious, or style thee after any other of thy Attributes, thou art all these, and more than so, thou hast magnified thy word, given and performed most glorious pro∣mises, above all thy name, above all that men have apprehended or spoken of thee. The Jewish Arab reads, I will give thanks unto thy name for thy bounty and beneficence, seeing thou hast magnified above all thy Attributes, (or thy description, or whereby thou art described) thy word. And in this sense, though not from the importance of thy word for the eternal Word, or Son of God, this Verse and Psalm may reasonably be interpreted of God's mercies in Christ, so far above what could be famed, or said, or believed, or apprehended of him.

[ c] V. 5. * 1.449 Ways] What is here meant by in the ways of the Lord hath some difficulty. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath many significations. 1. Its local importance for a way by which we pass, and then the ways of the Lord, will mean the coming to worship at Jerusalem, fore∣told in several of the Prophets; and then singing there will be very proper, because in the march to Jerusalem at the solemn feasts, the people were ac∣customed thus to entertain themselves with singing the praises of God. 2. 'Tis taken for the Law, as was observed on Psal. 119. Note a. and in that sense it will well cohere with the end of the foregoing verse, the Kings, &c. shall praise thee, when they hear the words of thy mouth; Yea they shall sing in the ways of the Lord, rejoyce and praise his name, and solace themselves in the Law of God. 3. 'Tis taken for the manner of God's dispensations, his nature, and attributes, and dealing with men, according to the request of Moses, that God would shew him his way, Exod. 33.13. And this also will be a convenient rendring in regard of the subsequent verses, though the Lord be high, yet hath he respect to the lowly, &c. And the full sense will be compounded of all these, that in the serving of God, in considering his dea∣lings to us, and performing obedience to him, they shall rejoyce, and bless his name, and chearfully en∣tertain themselves.

[ d] V. 7. The wrath] Of the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a nose, * 1.450 see Psal. 135. Note b. and so the Interlinear ren∣ders it here, super nasum, upon the nose; so the Chal∣dee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou shalt put thy hand upon the nose. Thus in our common speech, to lead one by the nose, imports a perfect rule over him that is so dealt with; and in a like proverbial speech, to put a hook into the nostrils signifies restreining of the inso∣lent, Isa. 37.29. And so it will fitly signifie here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou shalt put thy hand upon the nose of mine enemies, repress, and turn them which way thou pleasest. The Jewish Arab reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which, according to the common use of the word, signifies in our English usual expression, in spite of the nose of mine enemies.

[ e] V. 8. Perfect that which concerneth me] The He∣brew here reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall perform for me; * 1.451 so Psal. 57.2. the Lord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which performeth for me. The Chaldee here express it by way of para∣phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. the Lord shall repay evil to them for me, and so the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lord, thou shalt repay or retribute in my stead: and so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will possibly bear, be∣ing interpretable either to a good or ill sense, but here by the context inclined to the ill sense, puni∣shing the enemies foregoing, as in that other place Psal. 57.2. 'tis by the LXXII. rendred in a good sense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doing good to him. But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the close,* 1.452 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to slacken or let go, ei∣ther what we hold in our hand, or are in pursuit of, makes it probable that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here to have its pri∣mary 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here signifies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on me, or to∣wards 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 under∣standest my thoughts ‖ 1.453 afar off.

3. [ a] Thou † 1.454 compassest my path and my lying down, and art acquainted with all my ways.

4. * 1.455 For there is not a word in my tongue, but lo, O Lord, thou knowest it altogether.

5. [ b] Thou hast ‖ 1.456 beset me behind and before, and laid thine hand upon me.

Paraphrase. 1, 2, 3, 4, 5. Blessed Lord, thou hast the perfect inspec∣tion and knowledge of me, of all my designs and under∣takings, 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 assai∣lant 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 † 1.457 too wonderfull [ c] for me: it is high, I cannot * 1.458 at∣tain unto it.

7. Whither shall I go from thy spirit? or whither shall I flee from thy pre∣sence?

8. If I ascend up into heaven, thou art there: if I make my bed in hell, be∣hold 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, ‖ 1.459 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 excel∣lence 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 con∣cealing 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 [ d] ‖ 1.460 possessed my reins, thou hast † 1.461 covered me in my mo∣thers 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 * 1.462 praise thee, for I am fearfully and wonderfully made: marvel∣lous are thy works, and that my soul knoweth right well.

Paraphrase. 14. And that work, I must confess, a strange and prodi∣gious 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 [ e] ‖ 1.463 curiously wrought in the lowest parts of the earth.

16. Thine eyes did see my [ f] † 1.464 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 a∣dorn 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 happen∣ed all that while, and thy book of register still retains them, not one the least circumstance being omitted.

17. How precious also are thy [ g] thoughts unto me, O God! how * 1.465 great is the summ of them!

18. If I should count them, they are ‖ 1.466 more in number than the sand: when I awake, I am still with thee.

Paraphrase. 17, 18. And as thy om∣niscience and all-seeing po∣wer is most wonderfull, so are thy counsels, and most wise and various dispensati∣ons of thy providence most observable. Onely the depth of them is so great, and the variety so infinite, that it is not possi∣ble for me to get by all my search to the bottom of them. The farther I proceed in this study, the farther I am from an end of it; I am as it were in a maze, no farther advanced to day than I was yesterday, this being indeed an abyss unsearch∣able, which cannot be founded by any humane understanding. In all the turns and varieties of my life, whatsoever my condi∣tion is, thy assistance and safeguard is continually present to me.

19. † 1.467 Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men.

20. For they [ h] * 1.468 speak against thee wickedly; and thine enemies take thy name in vain.

21. Do not I hate them, O Lord, that hate thee? and am not I ‖ 1.469 grieved with those that rise up against thee?

22. I hate them with a perfect hatred: † 1.470 I count them mine enemies.

Paraphrase. 19, 20, 21, 22. All that I can reach unto in the view of thy acts of providence, that particularly of permitting wicked men to prosper here in their impieties, is, that they are reserved for some greater evil, their prosperity will not long last, but end in utter ruine and destruction. Whether this be the design of thy permitting them to prosper, I cannot affirm; but this I am resolved of, that I will have nothing to doe with such kind of bloody men, such as oppose and hate God, yet talk de∣murely of him, make use of his name in their professions and protestations, as of an art of deceiving and mischieving others more advantageously. And those that doe so, that profess kindness to God, and yet resist and oppose him, and under the veil of piety cover their mischievous designs, I cannot but abhor, and nauseate, and vehemently dislike; I am weary to think of them: I am as much concerned, as nearly toucht with these their impieties, as if they were acts of injury and en∣mity against my self; no wrong that could be done me, would incense me more than what I see thus committed against piety and humanity it self, under the pretence of both.

23. Search me, O God, and know my heart: try me, and know my thoughts.

24. And see if there be any [ i] wicked way in me, and lead me in the way everlasting.

Paraphrase. 23, 24. And for this I ap∣peal to thy all-searching eye, which I am sure discerns the deepest of my heart, v. 4. even the secrets of my thoughts, in which I hope thou wilt not finde any the least degree of unsincerity, any false accursed concealment. If there be, I heartily desire to be rid of it, to have it quite purged out of my heart, and to be constantly led and directed in that course of up∣rightness, both toward God and man, which alone can be able to bear the inspection of that all-seeing eye, and which alone will finally be the gainer, when frauds and colours and disguises are brought forth and severely punished.

Annotations on Psal. CXXXIX.

[ a] * 1.471V. 3. Compasseth my path and my lying down] For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my lying down, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 recubuit, our copies of the LXXII. reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and from thence the Latin funiculum meum, my cord. But the Chaldee retains the Hebrew, with an addition of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lying down to study: and the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the translater renders my path, may more fitly be rendred my rest, my vacancy; for there ap∣pears no reason why for lying down they should ren∣der path, when 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 immediately precedent had signified that. The LXXII. as now we have them, reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: but 'tis the conjecture of the learned Hugo Grotius, that they read not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not cord but lying down, and that the affinity caused the change of one into the other, and then the La∣tin following the corrupted copies, render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 funiculum.* 1.472 The greater difficulty is how 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be rendred. The Chaldee certainly mistake it, rendring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 art become strange, as if it were from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 strange; but the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou knowest, and the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou hast sought out and investigated, and so the Latin and Arabick, (though the Jewish Arab, deriving it against analogy of Grammar from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a span, ren∣der it, thou hast as it were spanned.) And this comes nearest the sense of it; for the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as it signifies to disperse and dissipate, so 'tis peculi∣arly taken in the sense of fanning or ventilating. So Jer. 4.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to fan, and so Jer. 51.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and they shall fan them. And then as fanning is designed to the separating and discriminating the good corn from the chaff, so the word is here used in the metaphorical sense for searching, exa∣mining, as sifting, ventilating, winnowing, doth oft signifie. As for the supposed use of the word for incompassing, it is no where met with in Scripture, nor pretended by Lexicographers, save onely in this place whereof the question is, and so that de∣serves not much to be considered.

[ b] * 1.473V. 5. Beset me] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies 1. to press, afflict, distress, 2. to besiege, 3. by pressing to form or frame any thing. The LXXII. taking it in the last sense render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou hast formed me, (and so the Syriack, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou hast framed me, and so the Latin and the Ara∣bick, thou hast coagulated me) and to that purpose joyn the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 behind and before, to the for∣mer part of the period, thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou, O Lord, knowest all things, the last and the first. But the Chaldee confirm our punctation and reading of the period out of the Hebrew, onely with this change, v. 4. that they render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not for but when,* 1.474 When there is not a word in my mouth, and then suppose the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all to be∣long to all that is within, i. e. to all the thoughts of the heart. And truly that is a very probable interpretation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when there is not a word in my mouth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 behold, O Lord, thou knowest all. Our words are the onely instruments by which men come to know our hearts: but God without that help, though there be not a word spoken, knows, discovers all, hath his immediate inspection into the heart, and there sees the thoughts, without any optick of our words to look through. And then for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou hast prest, distrest, driven me to straits, as one that hath laid a close siege on eve∣ry side, that there is no escaping. And that this is the meaning of it appears by what follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and thou hast put thy hand upon me, as they that have besieged so close that they can sieze on or take when they please. And so 'tis all one whether we reade it distrest me, or begirt me, taking it either way in the notion of a strict and close siege, by which means the besieger, i. e. God here, hath exact knowledge of the state of the be∣sieged, and can seize on him whensoever he plea∣seth.

[ c] V. 6. Too wonderfull for me] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is best rendred admirable above me, * 1.475 i. e. more admirable than that I can resist it or avoid it. To that sense the Antecedents and Consequents exact it: the Antecedents, which affirm the very thoughts to be manifest, and discernible before him; and the Consequents, that whithersoever he goes, he is still within his prospect. To the same sense is the other part of the verse, It is high, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.476 I cannot to it, or with it, i. e. I cannot deal with it. I am not able to doe ought that may be of any force this way, i. e. toward the con∣cealing any thing from him; whither shall I

goe? i. e. I can goe no whither, from thy spi∣rit.

[ d] * 1.477V. 13. Possessed my reins] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as it signifies to get, to acquire, so 'tis also simply to have in ones power or dominion. In the notion of getting, 'tis indifferently used of whatsoever kind of acqui∣ring, particularly of that which is by way of gene∣ration; as when Eve names her first-born Cain, Gen. 4.1. she renders that reason of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have gotten a man from the Lord (or a man the Lord, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may probably be rendred.) In that place, as in this, the LXXII. render it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have possest. But Gen. 14.19. where God is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we reade possessor of heaven and earth; the LXXII. reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 who created, and so the Latin, qui cre∣avit, and so the Persian Targum, the Creator of heaven and earth. And here the Syriack, that re∣tains (as the Chaldee doth also) the Hebrew word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is by the interpreter rendred condidi∣sti, hast framed. Thus 'tis certain the Chaldee have rendred the word, Prov. 8.22. where for the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Lord hath possessed me, they reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Lord hath begotten or created me, and so the Syriack also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as well as the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And though that were made use of by the Arrians, to prove Christ to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a creature, and to avoid that consequent 'tis conjectured that the true reading was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 possest, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 created; yet some prejudices there are against that conjecture: as 1. that the LXXII. never use that word in the ac∣tive, but still 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which hath not that affinity with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 2. that the Chaldee and Syriack render it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which exactly ac∣cords with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It will therefore be more reasonable to render such an account of the LXXII. their rendring it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as may be applicable to those other interpreters, and yet re∣concileable with Catholick doctrin, viz. that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with them is not so strictly or nicely to be ta∣ken, as to denote a creation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out of nothing, nor any more than what is taught by the Church, of Christ's eternal generation, in respect of which he is truly styled the eternal Son of God. Thus we know that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used in Chaldee of generation, Job 3.3. There is a man-child conceived, they reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And so the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is Zach. 13.5. rendred by the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 begotten (where yet the context inclines it to the notion of educating.) And so still this notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for forming or beget∣ting may have place in this verse of this Psalm, and the rendring be, thou hast formed (in stead of pos∣sessed) my reins; as Deut. 32.6. after, is he not thy Father? is added 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we reade, that hath bought thee, the Chaldee more generally 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou art his, and the Jewish Arab, thou art King or pos∣sessor of my inward parts, but the Persian Targum, he hath created thee; and to that the consequents also incline it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he hath made thee and formed thee, (as all the interpreters acknowledge.) And thus it well connects here with the Psalmists argument, of God's knowing him, and nothing being concealed from him; for having formed the reins, the natural seats of the affections, from whence proceed the very first motions of sin, he must needs be acknowledged to know them exactly. And thus it best suits also with what follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.478 we render, thou hast covered me, but the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou hast founded me, Castellio, com∣posuisti me, hast compounded me: and so it may most probably be from the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to mix or put together, thereby expressing the formation of the child in the womb. Or if it be in the notion of covering, then 'tis to be expounded by Job 10.2. thou hast clothed me with skin and flesh, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) thou hast fenced me with bones and sinews, (to which notion the LXXII. their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hast holpen me in this place must be referred, so as covering and fencing, pro∣tecting and helping are all one) and so still this re∣turns to that of compounding or compacting, (so the Chaldee renders it in Job) and then the whole verse will be best thus rendred, Thou hast formed my reins, thou hast compacted me in my mothers womb: and then regularly follows, v. 14. I am fearfully and wonderfully made. If this notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be not yet accepted, then it must be resolved to signifie such a possessing as praerequires not any acquiring, but onely implies having power over, as the Jewish Arab rendred it. And so the sense will well bear, Thou hast power over my reins, thou hast covered, or formed me in my mothers womb; he that hath so formed, having certainly the power over his very reins, and he that hath that creative power, having nothing concealed from him.

[ e] V. 15. * 1.479 Curiously wrought] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies being embroidered. So Exod. 35.35. with the ingraver and cunning workman is joyned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the embroiderer. Of this see the learned Ni∣cholas Fuller, Miscellan. l. 1. c. 20. And thus is it here most fitly used of the formation and contex∣ture of the child in the womb (that certainly is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the lower parts of the earth; for which the Jewish Arab reads, as if I had been in the lowest or bottom of the earth, saying that he adds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as if, because the scope of the words is to describe the state or manner of his forming in the mothers womb: and so the like phrase may be understood not improbably Eph. 4.9. see note on that place) wherein the flesh, and bones, and skin, and veins, and nerves, and arteries are so artifici∣ally weaved together, that no embroidery or carpet-work in the world can compare with it. What is here said of being made in secret, may seem to have some Emphasis, and reflect on the way of tapestry work, which requires a clear light, both to see what is wrought, and to view the pattern. For this the LXXII. put 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, reading, as the learned Val. Schindler most probably conjec∣tures, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stature) through the affi∣nity betwixt ד and ו, and not, as the learned H. Grotius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my substance, riches, which is much more remote in sound, if not also in signifi∣cation.

[ f] V. 16. Substance being yet imperfect] The He∣brew here hath no more than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. * 1.480 The word sig∣nifies an embryon, or unformed lump, or mass of flesh, which the Chaldee reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my body, but the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that which was unwrought of me, the mass or lump, before it had that curious embroidery mentioned in the former verse. An evident continuation of the former similitude of tapestry, to the making of which there is nothing praerequired but rude glomi or skeins of silk, and yet when the artificers hand hath past upon it, there arises presently an unexpected beauty and ac∣curate harmony of colours and proportions. And as the workman hath still his book or pattern before him, to which he always recurrs, by as exact a me∣thod were all my members fashioned. Rabbi Tan∣chum reads, my matter before the introduction of the form of man, and so makes the matter fit for the re∣ception of any form, before the introduction of the form, to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Syriack here seems to have misread it, by changing the order of the

letters, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my retribution. Of this rude mole or mass in the womb, two things are here added, one in respect of it self, the other in relation to God's seeing it, which is the principal thing here considered. In the first respect 'tis said,* 1.481 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they are formed or fashioned daily, i. e. from that rude mass receive daily some degree of figuration. In the second re∣spect 'tis said, that in God's book,* 1.482 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon his book, or register, or book of remembrance, as the Chaldee styles it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they are all written; to which, I suppose, is to be annext that which ends the verse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:* 1.483 the LXXII. ren∣der it literally, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not one of or a∣mong them. Wherein there being an Ellipsis, that may not improbably be thus best supplied, There was not one, or any of or among them, omitted. 'Tis true, the words are so placed, that that part of the period 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are daily formed, lies be∣twixt their being written in the book, and this close of the verse, not one of, or among them: but this is no unusual Hyperbaton, and may be avoided also by including those words in a Parenthesis, thus, Thine eyes did see my rude mass, and on thy register all were written (they were, or as they were daily fashioned) and not any of them was left out or omit∣ted. And this is very consonant to the context, which is wholly designed to set down how all things lie open before God's eyes, are discerned and regi∣stred by him, and so written in his book, even to the least figuration in the body of the child in the womb, not one of them omitted. But it may also be thus rendred, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and there was not one of them, i. e. before there was any one of them formed, for this answers the knowing the thoughts, afar off, the knowing the word, when 'tis not in the tongue, v. 4. which Aben Ezra understands of God's pre∣science.

[ g] * 1.484V. 17. Thy thoughts] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is an equivocal word, signifying both thy thoughts and thy friends. In the latter notion all the ancient interpreters take it: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy lovers, say the Chaldee; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thy friends, the LXXII. and so the rest. But the design of the whole context inclines it the other way. How precious to me are thy thoughts? (as most latter interpreters have acknowledged) and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must be lookt on as a numeral word, and is by us rightly rendred the summ of them (though the Chaldee, in accordance with their other interpretation, reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their rulers, and the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latin, principatus eo∣rum, their principalities) as more clearly appears 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If I number them — v. 18. But then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not so fully rendred how great?* 1.485 but (as the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they are advanced in strength) how prevailing is the summ of them, how exceeding? i. e. much above me, or my compre∣hension. For so it follows, If I number them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they are multiplied 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 above the sand All the difficulty is, what is the meaning of the con∣clusion of the verse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 literally,* 1.486 I awaked, and I am still with thee. A way of explain∣ing it will be by keeping this latter part of the verse to the same matter to which the former part belonged, and so making the parts of this answera∣ble to the parts of that. There 'twas, I will num∣ber them, the future for the subjunctive, If, or when I would number them: Here, I awaked, i. e. in proportion with that, when I do awake. There 'twas, They are multiplied above the sands: Here 'tis, I am still with thee, i. e. as in a work which hath no end, (such is numbring of sands, and such is com∣prehending the counsels or thoughts of God) when I awake, I still am i. e. where I was before I went to sleep, the more I think of it the more I may, 'tis such an Abyss, that I can never get to the bottom of it. Another interpretation the phrase is capa∣ble of, by laying the weight on the Amphibology which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 occasions, signifying 1. to be faint, and wearied out by work, then 2. to awake from sleep, which usually refreshes, and 3. to arise from the dead, see 2 King. 4.31. the child is not awaked, i. e. revived, and Isa. 26.19. Thy dead men shall live, arise, awake, &c. And then by the elegance of this comprehensive word, the meaning may be, that whether fainting, or refresht, or rising from the dead, in whatsoever condition we are, God is present with us by his special assistance: and then fitly follows on the other side, his vengeance on wicked men, surely thou wilt slay, &c.

[ h] V. 20. Speak against thee wickedly] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying a thought (whence the LXXII. * 1.487 ren∣der it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) but that generally is an ill sense, a wicked, mischievous thought, a contri∣vance for the hurt of some body, the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must be rendred, for mischief, (and that so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, by which the LXXII. render it, see note on Matth. 15. e.* 1.488) and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must be interpreted (not they speak against thee, but) they speak or talk of thee, their talking of God, pretend∣ing to piety, is but a stratagem to doe mischief. That this is the meaning of the phrase, appears by that which immediately follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 First,* 1.489 they are God's enemies (so certainly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies 1 Sam. 18.16. and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is rendred by the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 enemies, Isa. 14.21. though here they reade it, as from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 city, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy cities) and being so, sure their mentioning or naming of God must be on design to doe mischief by it. Secondly, their assuming in vain,* 1.490 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 assuming for vanity or falseness, say the LXXII.) is swearing falsely, mentioning the name of God for the confirming some falsity; and so that perfectly agrees with the former sense, of speaking of God for mischief. And accordingly the Chaldee render both phrases to the same sense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they swear by thy name for deceit, and again, they swear falsely.

[ i] V. 24. Wicked way] The Original hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 way of falseness. * 1.491 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies sorrow, labour, and withall any thing laboriously or artificially contrived, and so frequently an idol or image, which is exprest in scripture style by vanity and falseness. And so here the Chaldee render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the way of error, and the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of false∣ness; the LXXII. reade more generally 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ini∣quity. This the Psalmist here disclaims in refe∣rence to the deceitfull pretenders to piety, v. 20. their way being a way of deceit and falseness; and because he looked on that as that which would not long stand, God would at length discover and bring out such glozers, he therefore here adds, and lead me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into the way of lasting, of eternity,* 1.492 that way which alone will hold out when all others faile, when the way of the ungodly shall perish.

The Hundred and Fortieth Psalm.

To the chief Musician, a Psalm of David.

The hundred and fortieth is a prayer of David's for deliverance from his malicious treacherous enemies, such as ‖ 1.493 Doeg, &c, 1 Sam. 22. or rather the Ziphites, who had undertaken to overthrow his goings, v. 4. see 1 Sam. 23.20, and 22. and a prediction of the evils which should fall upon them, the just reward of their dealings with him. It was by him appointed for the publick service, and committed to the Prefect of his Musick.

1. DEliver me, O Lord, from the evil man, preserve me from the violent man.

2. Which imagine mischief † 1.494 in their heart: continually * 1.495 are they [ a] gathe∣red together for war.

Paraphrase. 1, 2. O Lord, I come now to thee for thy seasona∣ble relief and rescue, for wic∣ked and injurious men, whose thoughts and actions are wholly set on doing of mischief, are now resolved to set upon me with the greatest violence, with all their heart as it were.

3. They have sharpened their tongues like a serpent: adders poison is under their lips. Selah.

Paraphrase. 3. For this they prepare by slanders and malicious for∣geries, their weapons are like those of the serpent, or most venemous vipers, they carry them in their mouths: the tongue of the one is not more sharp, nor the teeth of the other more poisonous, than are their words and slanderous fictions against me. (See Rom. 3.14. Psal. 58.4.

4. Keep me, O Lord, from the hands of the wicked; preserve me from the violent man, which have purposed to overthrow my goings.

5. The proud have laid a snare for me and cords; they have spread a net by the way side, they have set gins for me. Selah.

Paraphrase. 4, 5. Many insidious and treacherous ambushes have they laid for me; no fouler is provided with greater va∣riety of gins, and nets, and springes, than they are with artifices of deceit to supplant and ruine me, and these they contrive, whithersoever I goe; so that I have no means or hope of safety, but by my resort and appeal to thee, for thy safe conduct, to secure me through all these dangers.

6. I said unto the Lord, thou art my God; hear the voice of my supplicati∣ons, O Lord.

Paraphrase. 6. To thee therefore I humbly address my self, as to a God of mercy, and to me of most fatherly care and kindness, as well as to a Lord of all power and might, beseeching thee in mercy to look upon me.

7. O God the Lord, the strength of my salvation, thou hast covered my head in the day of battel.

8. Grant not, O Lord, the desires of the wicked, [ b] ‖ 1.496 further not his wicked device, lest they exalt themselves.

Paraphrase. 7, 8. O thou eternal God, the governour of all, from whose power it is that all my preservations and deliveran∣ces come, from thee I ac∣knowledge to have received most particular and signal protections in all my former dangers: be thou now pleased to conti∣nue this thy good hand of safeguard over me, to blast, in stead of prospering, the designs of my malicious enemies, and not to allow them that temptation to exalt and elevate themselves, which good successes are wont to give wicked men.

9. As for the head of those that compass me about, † 1.497 let the mischief of their own lips cover them.

Paraphrase. 9. And so I am confident thou wilt doe, and make their wicked designs the in∣struments of evil to themselves (see Psal. 7.15, 16.) and not me.

10. * 1.498 Let burning coals fall upon them: ‖ 1.499 let them be cast into the fire, into deep pits that they rise not up again.

Paraphrase. 10. Thy severest judge∣ments from heaven, such as fell on Sodom, shall undoubt∣edly be their portion, perdition and irreversible destruction.

11. † 1.500 Let not an [ c] 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 ra∣pine, 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 * 1.501 maintain the cause of the afflicted, and the ‖ 1.502 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 unquestiona∣bly God will undertake the patronage of innocent inju∣red persons, vindicate them from their oppressors, defend them so signally, that they shall be able to discern 'tis his work, and so give him the honour and glory of it, support and su∣stain such, when their oppressors are brought to nothing.

Annotations on Psal. CXL.

[ a] * 1.503V. 2. Are they gathered together for war] The Hebrew reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to collect or draw together or congregate; so Hab. 1.15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he gathers them into his net: and being here in the ac∣tive sense, and joyned with wars, it must be to pre∣pare, put in order, instruere praelia, muster and set their affairs in order for battel. The LXXII. duly render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they set their battels in

order; the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they excite, or instigate; and so the Syriack also.

[ b] 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,* 1.504 is here observable of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 hinde∣rance, blast and frustrate their designs, in stead of permitting them to prosper. To that the Chal∣dee applies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that follows,* 1.505 not in the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for at••olli exalting, but for tolli being taken away or destroyed, for so they reade, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they shall be taken away or destroyed for ever, rendring Selah, as they constantly doe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for ever; or perhaps in the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 desires,* 1.506 they reade, as with other points, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from my de∣sire; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his wicked thought or device, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so rendring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they thought or reasoned against me; then for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 suffer them not to advance or prosper, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, forsake me not, from some other supposed notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Yet they seem best to have rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they will be exalted, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lest they be exalted. So v. 9. for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the head of those that incompass me, they reade (as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the head of their circuit.

[ c] V. 11. Evil-speaker] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a man of a tongue, * 1.507 is proverbially a detractor, or Sycophant: So Eccl. 10.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a man of a tongue, is by the Chal∣dee rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a delator with ••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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 ‖ 1.508 set forth before thee as incense, and the lifting up of my hands as an [ a] evening sacrifice.

Paraphrase. 1, 2. O Lord, I am in di∣stress, and have no other re∣fuge 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 [ b] the † 1.509 door of my lips.

4. * 1.510 [ c] Incline not my heart to any evil thing, to practise wicked works with men that work iniquity; and ‖ 1.511 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. † 1.512 [ d] 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. * 1.513 When their [ e] 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 loy∣alty to Saul, and am not guil∣ty of the least disloyal attempt toward him; yet calumnia∣tors have made other repre∣sentations of me, that I seek his life, &c. and so have incited him to pursue me to death. But how low soever my condition at present be, I am confident they shall not prevail against me to my final ruine. Against their bitterest and most poisonous calumnies, their most mis∣chievous attempts against me, my prayers are a sufficient antidote, and will, I doubt not, avert the mischief from me. When Saul went into the cave, and left his Commanders and followers without by the sides of the cliff, they were witnes∣ses of my dealing with Saul, and the signal evidences I gave him of mine integrity, sufficient to convince the most inveterate malice and most obstinate calumny, and accordingly so it wrought on Saul himself, 1 Sam. 24.16, 17, 18, 19.

7. Our bones are scattered at [ f] the ‖ 1.514 graves mouth, as when one cutteth and heweth [ g] wood upon the earth.

Paraphrase. 7. We have been terribly harrast and opprest and per∣secuted, and now are every minute ready to be destroyed.

8. But mine eyes are unto thee, O God the Lord; in thee is my trust, † 1.515 leave not my soul destitute.

9. Keep me from the snare which they have laid for me, and the grins of the workers of iniquity.

10. Let the wicked fall into their own nets, whilst that I withall escape.

Paraphrase. 8, 9, 10. But, O Lord, on thee is our full affiance and confidence, thy power and thy mercy is our sure refuge; to thee we address our hum∣blest requests, that thou wilt not cast us out of thy care, but preserve us from all the ambushes and treacherous designs that wicked men have laid against us. And this I have full confidence thou wilt doe, bringing mischief on them that design mischief, and by the same means deliverance to us who are injured by them.

Annotations on Psal. CXLI.

[ a] * 1.516V. 2. Evening sacrifice] The reason why the Eve∣ning sacrifice is here named, is rendred by Kimchi, because that supposeth and comprehends the morn∣ing sacrifice; but by R. Saadiah, because there is no sin-offering brought after that, all things being then atoned. The Jewish Arab reads, as an accepted or acceptable oblation.

[ b] * 1.517V. 3. Door] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to draw up, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, and so signifies the lifting up: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith the Chal∣dee, elevation; and so the Jewish Arab, the lifting up of my lips, making it to be of the same root that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Isa 38.14. which according to him must b•••• Mine eyes are lifted up on high, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and so Kimchi saith his father interpreted it, that the meaning should be, the words which I take into my lips. So Abu Walid seems to have taken it. From the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a door, and that meta∣phorically applied to the lips, Job 41.14. Who shall open 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the door of his face, i. e. his lips? and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is thought here to be used by Apocope. But although the lips are fitly styled the door of the face, or the mouth, yet they will not so commodiously be styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the door of the lips, especially when that other rendring of the Chaldee is so much more agreeable, the lifting up, as that signifies the open∣ing of the lips, or mouth, which is the most obvious and frequent Periphrasis of speaking: Job 11.5. O that God would speak 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and open his lips against thee; and so Job 32.20. I will speak that I may be re∣fresht, I will open my lips— and Psal. 51.15. Open thou my lips— And therefore as the Syriack omits the rendring of this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and onely reads, set a guard 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on my lips; so the LXXII. that have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a door, do use that with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 joyned with it, for a Periphrasis of the guard, the rendring of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, set, O Lord, a watch on my mouth, and a door of guard about my lips: and so the Latin and Arabick, ostium circumstantiae, and ostium munitum, a guarded door to my lips; where 'tis evident the lips are not lookt on as the door, but the guard, the grace of vigilance and circumspection, that is to be set upon them, and is usefull, as a door, to keep all close, to keep any thing from coming out that ought to be kept in.

[ c] V. 4. To practise wicked works] The Hebrew here reade, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to machinate machina∣tions in evil: the LXXII. reade, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to pretend pretences in sins, and so the Jewish Arab, that I should pretend causes with the peo∣ple that work deceit; noting this to be the manner of wicked men, when they project or contrive ini∣quity, to project also some specious pretences of do∣ing it, whereby they much facilitate the practice of it, and hope to gain impunity, if they prosper not in it. And thus indeed doth the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.518 here used signifie, seeking occasions; pretences of doing any thing. But the Chaldee interprets it here by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thinking, contriving, and the Syriack by speaking and committing iniquity; and so 'tis not a∣miss exprest by our English, to practise wicked works. In the end of the verse, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 eat of their dainties, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pleasant, delightfull, the LXXII. reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, combine, or, as the Latin, communicabo, communicate with their chosen things, i. e. certainly with the best or fattest of their diet, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a cram'd foul, and as the LXXII. Gen. 49.15. render the same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fat. The Chaldee reade, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 — I will not be fed with the song of the house of their feasts, from a notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in which the Rabbins use it, for Musick, or Song, and because Musick was a fe∣stival ceremony. But the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will not joyn, or mix, or, from the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for salt, I will not eat salt with them, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Act. 1.4. to eat salt with, is to converse familiarly with them. The onely difficulty in this verse is, whether it be a prayer, or a resolution: and indeed the words will bear either sense,* 1.519 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being interpretable, in accord with the former verse, in form of a prayer, Incline not my heart, and yet (as beginning this period) they may as fitly be ren∣dred, my heart shall not incline; and to this the de∣sign of the following verses seems to exact it. The occasion of the Psalm seems to have been that emi∣nent passage of David's story, to which the title of the next Psalm refers, when he was in the cave, 1 Sam. 24. when Saul entred into the cave to cover his feet, and David might have killed him if he would, and was by his servant incited to doe so, but resolved he would not touch the Lord's anointed; and when he had cut off the skirt of his garment, his heart smote him for it. To this the verse seems to refer, as a reflexion on that resolution of his, not to joyn with any, on never so advantageous a prospect, in any unlawfull practice, yea though it were to get the instant possession of a Kingdom. And therefore that seems to be the most commodious rendring of it, My heart shall not incline, &c. The Jewish Arab interpreting it as a prayer, saith in a note, that he means not a forcing, but the defending him from his enemies, that his heart might not include, or bend aside, to busie his thoughts about them, and how to doe, or to think of them, or seek to beware of them.

[ d] V. 5. Let the righteous smite me, * 1.520 it shall be a kind∣ness] The Hebrew words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are ac∣knowledged very obscure; yet by observing the design of the Psalm forementioned, and the ambi∣guity of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies reproach as well as mercy, they may receive their explication: for then it will thus readily signifie, Reproach will bruise me that am righteous, and rebuke me. Herein there is no difficulty, the like elliptical scheme being else∣where not rarely met with, Ezech. 22.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they shall mock at thee infamous, i. e. which art infamous, and Jo. 8.40. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. ye seek to kill me, a man, i. e. who am a man, &c. Then follows 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.521 That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies poison, as well as head, appears by Deut. 29.18. and Jer. 9.15. Hos. 10.4. Am. 6.12. and here Psal. 69.21. and that it is thought appliable to wine, see Deut. 32.32. Their grapes are grapes of gall, i. e. poisonous, and their clusters are bitter. And then why may it not as fitly be the epithet of oyle, and so signifie calumnies or reproach (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 say the LXXII. the oyle of the wicked) such as David fell under among Saul's servants, as if he sought the King's life, &c. But this, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall not break or bruise mine head,* 1.522 (by that customary scheme of allusion betwixt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my head, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 poison, the same word in different senses, here farther exemplified in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the like) i. e. shall not finally destroy me. So bruising the head signifies Gen. 3.15. in contradiction to brui∣sing the heel, which hath not that fatal consequence. That their calumny, though poisonous, and probable to bring ruine on him from the King, should yet not doe it, his argument of assurance is, from a sure

Antidote to which he had resort, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for my prayer shall be in their mischiefs; i. e. my addresses to God shall be the instrument of preserving me from any real or considerable harm that calumny can do me. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in their mischiefs; (actively, their mischievous designs and enterprises) the LXXII. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in their good pleasures, (as from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which in Chaldee signifies will;) and it may well enough be born, by wills meaning their evil designs or attempts. In a place of so much difficulty, it will not be amiss to add some other conjectures, as, by retaining the usually-received signification of the words, thus, Kindness will bruise me that am righteous, and rebuke me, i. e. work on me more than harsher dealing: Let not oyle on the head, i. e. flattering words, as smooth as oyle poured on the head, break my head; i. e. overcome me to be perswaded or enticed by them: for my prayer shall yet be in or against their mischiefs, i. e. that I may not be intrapped by those mischiefs which they intend when they speak me fairest. Some Jews, by another sense of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, would have this the sense, rendring the first words, Let the righteous smite me, it shall be a kindness, and reprove me, the oyle of my head, with which I was anointed for King, shall not remove my head from the stroke of his correction or reproof, but my prayer shall be for them, that God would repay them good, and deliver them from their calamities.

[ e] V. 6. When their Judges are overthrown in stony places] This passage also will receive its explication from the story 1 Sam. 24. Where Saul seeking David upon the rocks of the wild goats, v. 2. left his captains and followers there on the sides of the rock, whilst he went into the cave to cover his feet. Of them therefore it is here fitly said, their Judges (i. e. the commanders of his army,* 1.523 according to the style known in the book of Judges) are left (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 usually signifies) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the sides of the rock (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hand metaphorically signifies:) the LXXII. reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 near or close by the rock. And being there left, it is aptly added, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and have heard my words that they are sweet; for so 'tis certain they there heard David expostulate his case with Saul, with those gentle words which melted the inveterate hatred of Saul himself, who upon that Apology then made by David v. 14. dismist his people from all further pursuit of him.

[ f] V. 7. * 1.524 Graves mouth] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 at the mouth of Scheol, is a very full expression of the condition of David and his men in the cave, in which they seemed as it were buried alive, and yet were in so desperate a condition as to be worse than dead.

[ g] Ibid. Wood upon the earth] The Hebrew here reads, * 1.525 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as one that cuts and slits the earth, (so the Jewish Arab) or upon the earth, and in all probability belongs to the digging or ploughing up the surface of the earth: so the Chaldee render it, as a man that slits and cuts the earth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with plough-shares, and so the Syriack, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the share cleaves the earth; and to that sense the LXXII. also, though not by literal rendring, yet by way of paraphrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the thickness, the crust, i. e. the uppermost clod of the ground is broken in pieces on the earth. And so in all reason we are to render it, not by supposing an Ellipsis, to be supplied by addition of wood; but without any Ellipsis,* 1.526 as he that cuts and slits 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the earth, the ב being frequently abundant. And then this is a fit description of a great distress, and very proportionable to David's then present condition in the cave exprest in the beginning of the verse, by Our bones are scattered at the mouth of Scheol. When a pit is made, the earth that is digged and fetcht out to make the pit, lies in an heap rudely at the mouth of the pit, and that that lies so is ready to tumble into it: Just so, saith the Psalmist, we have been ploughed and harrast out by sharp oppressions, we now lie like earth so digged or ploughed, at the mouth of the great pit, call'd Scheol, i. e. ready to be destroyed.

[ f] V. 8. Leave not] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to empty or pour out, * 1.527 is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here in the notion of casting away, pouring out, as that which one cares not for. So the Chaldee render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pour not out my soul, the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 take not away, the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cast not off, or away, my soul.

The Hundred and Forty Second PSALM.

Maschil of David, A prayer when he was in the Cave.

The hundred and forty second is a prayer of David for deliverance in his helpless state, when having escaped the treachery of the Keilites, he was now in the Cave of Engedi, 1 Sam. 24.1. It was set to the tune called Maschil (see not on Psal. 32. a.)

1. I ‖ 1.528 cried unto the Lord with my voice; with my voice unto the Lord † 1.529 did I make my supplication.

2. I * 1.530 poured out my complaint before him: I ‖ 1.531 shewed before him my trouble.

Paraphrase. 1, 2. In the distress where∣in now I am, this state of ab∣solute destitution, there is none to whom I should resort but to thee, O Lord, who art able and willing to relieve those that in their greatest straits apply themselves to thee. To thee therefore I most humbly and devoutly address my petitions, beseeching thee favourably to behold and rescue me.

3. When my spirit was overwhelmed within me, then [ a] thou knewest my path: in the way wherein I walked have they privily laid a snare for me.

Paraphrase. 3. I am in great perplexity, not knowing which way to turn my self: I am even at the last gasp of earthly hopes, my treacherous enemies being very solicitous to insnare and betray me. Thou seest, O Lord, the sadness of my straits, and withal knowest the sincerity of my heart: To thee therefore do I make my supplication, v. 1. that thou wilt now take my part, own, and defend me.

4. † 1.532 I looked on my right hand, * 1.533 and beheld, but there was no man that would know me: refuge ‖ 1.534 failed me, no man [ b] † 1.535 cared for my soul.

Paraphrase. 4. I have no human strength to defend or patronize me, all worldly friends and auxili∣aries have utterly forsaken me; my life is left as an orphan, destitute and helpless, to him that will be so bloody as to take it away from me.

5. I cried unto thee, O Lord; I said, thou art my refuge, and my portion in the land of the living.

Paraphrase. 5. To thee therefore I pour out my prayers, O God of all power and grace, on thee do I wholly depend for my succour and preservation, as on the onely sanctuary of my life, as on the onely inheritance that is left me in this world.

6. Attend unto my cry, for I am brought very low: deliver me from my persecutors, for they are stronger than I.

7. Bring my soul out of prison, [ c] that ‖ 1.536 I may praise thy name: † 1.537 the righ∣teous shall compass me about, for thou shalt deal bountifully with me.

Paraphrase. 6, 7. I am now very fitly qualified for thy sove∣reign hand of relief to inter∣pose: my persecuting ene∣mies are much too hard for me; I am now shut up in a close Cave, as in a prison. O do thou in this my time of distress send me thy relief, and it will be a means of bringing in much honour to thy name, may proselytes to thy service, when by thy dealing with me they are so fully convinced of thy power and protection over all that rely on thee.

Annotations on Psal. CXLII.

[ a] * 1.538V. 3. Thou knewest] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies here will be judged by Deut. 2.7. He hath known thy walking through this great wilderness, i. e. hath preserved thee in all thy journying; and so it agrees with what went before, for the Lord hath blessed thee in all thy works. So Psal. 31.7. Thou hast known my soul in adversity, i. e. taken notice of me, patronized me. And so here, thou knewest my path, i. e. hast taken notice of me, to defend and secure me.

[ b] * 1.539V. 4. Cared for my soul] The Hebrew hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seeking for my soul. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to seek, is sometimes used for vindicating, avenging, taking part, or defending any. So Gen. 42.22. Reu∣ben saith of Joseph, behold his blood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is required, i. e. avenged and punisht upon us; and Gen. 9.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will require the life of man, i. e. avenge it on him that kills any man; and in Ezekiel oft, his blood will I require — Thus when God is said to require simply, without any addition, the meaning is, to avenge and punish. And proportionably here, re∣quiring or seeking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for my soul, most probably signifies vindicating or punishing another for the evil designed by him unto my soul. For this is the part of a Goel, an avenger of blood (such was the next of kin to him that was slain) to require justice for his soul, or blood, or life; and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to require, by which the LXXII. here render it, frequently signi∣fies. And to this the Syriack directs the interpre∣tation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and there is no avenger for my soul; vindex animae meae, vindicator of my soul, saith their Latin Translatour; and so the word sig∣nifies, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to avenge, which the Chaldee also useth in this place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there is none to vindicate or avenge my soul. That this is the mea∣ning of the phrase, beside the authority of those Interpreters, seems farther evident by the begin∣ning of the verse,* 1.540 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 look (or looking) on the right hand, and see (or seeing) (so the words in the Imperative or Infinitive are literally to be rendred, and not, as the Interpreters more para∣phrastically reade, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I looked) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and there is not for me that knows me, i. e. acknow∣ledges me, none that takes my part. The Advocate was wont to stand at the right hand of his Client (see Psal. 109.31. Note i.) And to this the phrase seems to refer, look, or looking, on my right hand, where the Patron or Advocate useth to stand, and there is no man that acknowledges or takes my part. So again 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 refuge is lost or gone from me,* 1.541 to the same sense, there is none to whom I can fly to take my part; and then in the conclusion, none that re∣quireth or avengeth for my soul, none that defends or vindicates it.

[ c] V. 7. That I may praise] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad laudandum, to praising, * 1.542 may indifferently be ren∣dred, 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,* 1.543 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in me shall the righteous come about: in me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for my cause, saith the Chaldee, shall they come about, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the just shall make thee a crown of praise, say they, not, come about me (or, as the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they watch for me, in the notion where∣in they render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, expect, wait for, Job 36.11.) but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as that signifies for me,* 1.544 or for my cause, on occasion of me, come about, incompass God, believe in him, praise his name,* 1.545 when (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be rendred) they see how graciously God hath dealt with me. The Jewish Arab reads, And the righte∣ous shall take me for a crown (to them.) The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 pru∣dent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall incompass knowledge, i. e. seek it, and follow it with all diligence: and so to incom∣pass God, is to frequent his sanctuary▪ devoutly and diligently to make addresses to him. The word also in Arabick dialect signifies ••o be mul∣tiplied, 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, ‖ 1.546 as some think, at the time of Absalom's rebellion; as † 1.547 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 faithful∣ness answer me, * 1.548 and [ a] in thy righteousness.

Paraphrase. 1. O Lord, I beseech thee to hear and answer my re∣quests 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, 'twere 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 ‖ 1.549 smitten my life down to the ground, he hath made me to dwell in darkness, [ b] as † 1.550 those that have been long dead.

Paraphrase. 3. For my malicious ene∣mies 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. * 1.551 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 in∣to 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 ‖ 1.552 thirsteth after thee, as a thirsty land, Selah.

Paraphrase. 6. To thee therefore I ad∣dress my prayers with all the earnestness which my distres∣ses 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 pre∣sent exigences challenge and importune it from thee: If thou do not interpose in my behalf, I shall suddenly be overwhelmed by mine enemies and de∣stroyed.

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: [ c] I flee unto thee to hide me.

Paraphrase. 9. Lord, to thee do I be∣take 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: † 1.553 thy spirit is good, lead me into the land of uprightness.

Paraphrase. 10. Above all, by thy pa∣ternal 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 li∣ving, (that antepast or first part of heaven on earth, which thou wilt be sure to crown with a state of ••••••fect purity and impeccability hereafter.)

11. ‖ 1.554 Quicken me, O Lord, for thy names sake: for thy righteousness sake † 1.555 bring my soul out of trouble.

12. And of thy mercy * 1.556 cut off mine enemies, and destroy all them that af∣flict my soul; for I am thy servant.

Paraphrase. 11, 12. And thus, O Lord, I trust thou wilt answer my requests, restoring to me that chearfull and comfortable state of which these my sad distractions have deprived me. Two ingagements thou hast to this, the honour of thy Name, which is concerned in thy protecting thy servants and suppliants, and thine own gracious and mercifull disposition, which inclines thee to relieve and assist those that most stand in need of it. And the same goodness of thine and mercy to me, as to one who am resolved for ever to continue thy constant servant, doth oblige thee to take my part against these my malicious adversaries; and accordingly thy power will certainly interpose, and magnifie it self in their utter excision and destruction.

Annotations on Psal. CXLIII.

[ a] * 1.557V. 1. And in thy righteousness] The Hebrew reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in thy righteousness, without any Co∣pula, and neither the Chaldee nor LXXII. think fit to supply it. And this seems to be the truer ren∣dring. For taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 righteousness in the no∣tion frequently exemplified, of mercy or favour, 'tis an act of that in God, viz. of divine mercy and grace, to answer in faithfulness, i. e. to perform his pro∣mise: for the promise of God being free, but yet conditional, and so not due by any tenure or claim (but that of his promise) to be performed to any, and not so also to any but him that performs the condition, and our sins and frailties being such, that we stand in need not onely of God's grace, but also his mercy and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his moderation of strict right, v. 2. his grace to qualifie us for a due performance of that condition, and his mercy to make us capable of being accepted in the number of those who have performed the condition; it follows, that it must be an act of God's meer mercy and goodness to per∣form to any man that which he hath promised to his faithfull servants, and so it must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in God's righteousness or mercy that he answers the Psalmist 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in thy, i. e. God's, truth or faith∣fulness. And this is most fully exprest by reading in thy righteousness, without any copula or form of conjoyning it to faithfulness.

[ b] V. 3. * 1.558 Long dead] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here sig∣nifies, is not clear. The LXXII. render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the dead of the age; the Sy∣riack

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for ever. The Chaldee hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as they that lie along (see Psal. 88.5.) in, or of that age. What they mean by that style, may perhaps be guest by other parts of their dialect. The grave or sepulchre they usually style 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the house of the age, (as we ordinarily style it our long home.) So Isa. 14.18. where from the Hebrew we render, all of them lie in glory, every one in his house, the Chaldee reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the house of his age; and this from the description of death, Eccl. 12.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the house of his age, which the Chaldee there render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the house of his sepulchre. To this belongs the phrase Tob. 3.6. of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, eternal place, for the grave, just answerable to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the house of the age, for which the Hebrew of Paulus Fagius's edition (for Munster's leaves it out) hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the house appointed for every one living. So Ezek. 26.20. I will bring thee down with them that descend unto the pit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the people of the age. And the ground of the phrase is there ex∣prest, I will place thee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the infernal land, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the solitudes from the age, i. e. in those infernal vast recesses, whither from the beginning of the world all men have de∣scended, and there remained in condition of deso∣lation, though the number of them that are there be never so great. In proportion to which dialect 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will here be literally rendred, as the dead of the age (by the age meaning the place or state of the dead, hades, or scheol) but according to sense, as the dead in the grave, the very same which Psal. 88.5. is exprest by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they that lie in the grave.

[ c] * 1.559V. 9. I flee unto thee to hide me] So we paraphra∣stically render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The LXXII. reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have fled to thee as to a refuge. The Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy word have I set up for my redeemer. The Radix 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to hide, and so in Piel (as here it is) Psal. 32.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have not hid, Psal. 44.15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath covered me, and 69.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath covered my face. According∣ly the Inter••••ear render it, ad te abscondi me, to thee have I hid me. The learned Val. Schindler sup∣poses an Ellipsis, thus to be supplied, tibi revelavi quod homines celavi, I have revealed to thee what I have concealed from men, so Kimchi, to thee alone have I cried, or made my petition in secret, viz. not revealing his case to men, as not hoping in them for help. And if this notion for hiding must be re∣teined (as 'tis in all other places wherein 'tis used in the Bible, and so generally and constantly ren∣dred by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the like) then the rendring must be, to, or at thee I have hid my self; as those things which we are afraid to lose, we hide in a sure place; and thus it is all one with depositing in God's hands. So the Jewish Arab, With thee have I sought to be hid, or for an hiding place, or refuge. So Abu Walid, To thee have I fled for refuge, and with thee sought for an hiding place, making it con∣trary to Isa. 57.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the Interlinear renders, quia à me discooperuisti & ascen∣disti, and our English, thou hast discovered thy self to another than me and art gone up. But 'tis not un∣usual with Hebrew words to enlarge their significati∣ons, and so it is reasonable to believe (though it can∣not be demonstrated from any other place of the Bible) that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to hide, may in Piel signifie to fly unto as a refuge, because such 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 refuges are either really or metaphorically hiding places. And then the LXXII. their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have fled, will be a literal rendring of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so the Latin confugi.

[ d] V. 10. * 1.560 Land of uprightness] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is lite∣rally to be rendred to or in a straight ground: so the Chaldee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the right, that it should be undoubtedly, as Asula∣nus's copy hath it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 hea∣then 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, ‖ 1.561 as 'tis thought by some, on Goliah and the Phi∣listims; 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 † 1.562 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 preserva∣tions and victories which have been injoyed by me, I am in∣finitely 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, [ a] 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 mis∣adventures which are conse∣quent 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 * 1.563 they shall smoak.

6. Cast forth lightning and scatter them; shoot out thine arrows and de∣stroy them.

7. Send thine hand from above, rid me and deliver me out of great waters, from the hand of strange children;

8. Whose [ b] 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 mes∣sengers and ministers, the Angels of thy presence, ex∣hibit 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, ‖ 1.564 and an in∣strument 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 ser∣vant 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 plea∣sed to continue this thy mer∣cy 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 † 1.565 grown up in their youth; that our daughters may be as [ c] corner-stones, polished after the similitude of a palace:

13. That our garners may be full, affording * 1.566 all manner of store: that our sheep may bring forth thousands and ten thousands in our ‖ 1.567 streets:

14. That our oxen may be [ d] † 1.568 strong to labour: that there be no breaking in, nor going out; that there be no * 1.569 complaining in our ‖ 1.570 streets.

Paraphrase. 12, 13, 14. Be thou plea∣sed at length to restore peace and prosperity to the land; that our families may flourish in goodly and beautifull chil∣dren; 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 invasi∣ons; 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 people whose God is the Lord.

Paraphrase. 15. This were a very hap∣py condition indeed; and this and all other happiness of what sort soever is the sure and constant portion of those that perform faithfull obedience unto God, and depend on him onely for the acquiring it.

Annotations on Psal. CXLIV.

[ a] * 1.571V. 3. What is man] By 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 man, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 son of man, as all or any of mankind may be under∣stood in the condition of frail, mortal, miserable, and unworthy creatures; so the Psalmist himself, David, and the son of David, the Messias, is espe∣cially to be understood in this place. The occasion of the Psalm is, by the title in the LXXII. and La∣tin and Arabick, not improbaly noted to be the combat with Goliah. And for the setting out the wonderfull mercy of God to him in that, 'twas ve∣ry considerable, that he was but a young stripling, the youngest and most inconsiderable of all the sons of Jesse, who also was but an ordinary man. And accordingly Psal. 8. which hath probably been re∣solved to be composed on this occasion of Goliah of Gath, the same consideration hath a principal place, v. 4. What is man, that thou art mindfull of him? and the son of man, that thou visitest him? there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, weak man and son of mortal ordinary man, as here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which accordance as it is some argument to con∣firm that (as this) Psalm to have been composed on that occasion, so it will apply these words in their more eminent, prophetick, mystical sense, to Christ our Saviour in his state of humiliation (wherein yet by the power of his Divine nature he did so many wonderfull works) by virtue of the Apostle's testimony, Heb. 2.6. where he cites those words from Psal. 8.4. (exactly parallel to these) and applies them particularly to Christ.

[ b] V. 8. * 1.572 Mouth speaketh vanity] In this verse some∣what more seems to be exprest than is ordinarily observed in it. The Chaldee interprets it of false oaths and wicked laws; and the most obvious sense

is followed by the rest of the interpreters, vain or lying speeches, and wicked works or actions: and thus it may fitly enough be adapted as the mo∣tive to God to destroy them. But if we consider 1. that the prayer is against David's enemies, the Philistims,* 1.573 and those by the title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sons of the stranger, the title that ordinarily belongs to Idolaters, and 2.* 1.574 that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vanity and falshood frequently signifie the false Idol gods, and 3. that their mouth speaking fitly signifies profession either of a true or false God▪ and 4.* 1.575 that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their right hand may poetically signifie, him, or them, on whom they depend, as their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their patrons or auxiliaries, (as when it is said, the Lord at my right hand, Psal. 110.5. and many the like, the meaning is, he assists and takes my part) and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 right hand of falshood,* 1.576 be a vain gainless helper, that fails all that depend on him; on these considerations it will not be unreasonable thus to interpret the whole verse of these idola∣trous Philistims, whose gods cannot stand them in any stead against the one true God of heaven, to whom David makes his address; and that this is the fuller importance of it, and that as a motive fit here to be used in a prayer to God, to incline him to own his suppliants against such kind of ene∣mies as these.

[ c] * 1.577V. 12. Corner-stones] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an angle or cor∣ner, two formations there are in these 12, and 13. verses 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and are to be distinguisht by the matter of the context. For as in a building there are either the exteriour or interiour parts and corners; so here the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or outer corners are the stones in the corners of the building, angular pil∣lars saith Castellio, which are here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hewen, and squared, and carved, and so for the beauty of them, in an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 palace especially, are fit to ex∣press the daughters of a prosperous family, in whom beauty is much valued. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the inner parts or corners of the building, are the repositories, places on purpose for keeping of store and provisi∣ons (such are cellars, larders, and the like) which the LXXII. rightly render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Latin promptuaria, repositories for all kind of provisions (and not so fitly garners or granaries, which are pro∣per to corn or grain.) The former of these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is rendred by the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beautified, either by way of paraphrase (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, carved or polished, they render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adorned about) or as if it were from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beauty or splendour; and so the Chaldee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beautifull. Of the latter when 'tis here said, that being full they bring forth or yield 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this is interpreted by them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from this to that; not by mistake probably of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as some conceive, but as taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as it is) for a word of a large signification, to signifie any thing to which the matter spoken of shall determin it, (and so sure the Chaldee doe, which render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from year to year) particularly any kind of food or victuals, and so by this phrase, from this to that, meaning from this sort to that sort, as Aben Ezra and Kimchi understand it, i. e. some∣what of all sorts, to express the greatest plenty of all commodities for daily use or provisions. The Jewish Arab renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by measures.

[ d] * 1.578V. 14. Strong to labour] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to carry on shoulders, as a porter doth, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, not so much to signifie their patience of weight (as the Chaldee interpret it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 patient of bur∣then, and strong-backt for carriage or service, saith Abu Walid, and so the Jewish Arab, our oxen carry∣ing forth good) for oxen were not then wont to be so imployed to bear burthens on their backs or shoulders, (though now adays the Turcomen and such like moving people use to carry their tents and other utensils on cows backs) but more proba∣bly to note the weight of flesh they carry about with them, which therefore the LXXII. render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latin crassae, thick or fat, the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 strong, for so those are that are most fleshy, and so onustus is wont to be used for rich, or one that is in all plenty, and so not for patience of burthens, though that, as this, do thus original∣ly signifie, and though with us the lading be in a cart, yet we use to say the oxen are heavy laden. The phrase that here follows in this matter of oxen,* 1.579 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not breaking in and not go∣ing out, is not improbably to express the safety of their herds, not onely from straying, but, as in time of war, from invaders and abactors, whose breaking in (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, breaking down or fall of the partition, or wall, or sept, say the LXXII.) is attended with the cattels 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 passing through, or going out: and then follows 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 clamour, vo∣ciferation; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cry, say the LXXII. The same word they use Isa. 5.7. to render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is there opposed to righteousness, whether in the no∣tion of justice or mercy, and is the consequent of oppression; and so it may be here fitly used to express hostile oppressions and invasions. But the phrase may be also applied, that among their cattel none maketh abortion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 never a breaker out: so Pharez came by his name, Gen. 38.29. How hast thou broken forth? this breach be upon thee; therefore his name was called Pharez. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also hath a peculiar notion in relation to the birth of children; But that being the regular birth, it is not so well ap∣pliable to this place, unless by the figure 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we thus read, no eruption, and no going out, i. e. no violent going out, for then that is clearly no abor∣tion. Kimchi observes of these three verses 12, 13, 14. that there is mention of all those three blessings of the Womb, of the Earth, and of Cattel, set down Deut. 28.4. The last word of the verse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we render in our streets; so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fies Gen. 19.2. as the street is opposed to an house or covert, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 broad, or large. But our English street hath a particular relation to a town, or village, or city; and so it seems not so proper to this place, where being applied to oxen, it will signifie in reason the place where they lie and feed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the LXXII. duly reade, in their sta∣bula, whether fields or closes, where they are kept. Or if in that verse it may retein the notion of street, being applied to the men who are thus op∣prest, and may bemoan their losses in the field by their complaints in the city, (see Mar. 5.14.) yet this will not be applicable to v. 13. where the same word being used 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we render it in like manner, in our streets, but being applied to sheep, must signifie their folds or pastures, where they lie and bring forth; which though it be abroad, without doors, that is all that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports, from the literal notion of which the LXXII. there have their rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Latin in egressibus suis, in their goings out) yet they are safe there, and multiply exceedingly. The Jew∣ish Grammarians, Abu Walid and Kimchi, assign not to the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 any more particular signification than of broad-places, which may then be as well back-sides; as we ordinarily call such yards as are about the house, in which cattel are kept, or the like places, as well as streets. And the word which the Jewish Arab uses may be ren∣dred fields.

The Hundred and Forty Fifth PSALM.

David's Psalm of Praise.

The hundred forty fifth is a form of solemn Thanksgiving to God, descanting on all his glo∣rious attributes. It was composed by David, and is one of those wherein every verse begins with a several letter of the Hebrew Alphabet.

1. I Will extol thee, my God, my King; and I will bless thy name for ever and ever.

2. Every day will I bless thee, and I will praise thy name for ever and ever.

Paraphrase. 1, 2. The Lord of heaven is my onely God and King, a gracious Father, and a vigi∣lant guide and conductor of me in all my ways; I am infinitely obliged to praise and magnifie his holy name, and never to intermit that office till I come to heaven, there to sing continual Hosannahs and Hallelujahs to him.

3. Great is the Lord, and greatly to be praised; and his greatness is un∣searchable.

Paraphrase. 3. He is a God of a vast unfathomable power and dig∣nity, his excellencies, and the effluxions thereof toward us, not to be traced or measured by humane faculties: But the less they are comprehended, the more are they to be admired, and adored, and magnified by us.

4. One generation shall praise thy works to another, and shall declare thy mighty acts.

Paraphrase. 4. Every age of the world, and person that lives in that age, hath new and fresh ex∣perience of the goodness and power of God in his gracious and glorious disposals, every where illustriously discernible, and so every age is obliged to make their acknowledgments, to record to posterity, and so to incite and call up all that live after them to the diligent and devout and vigorous performance of this duty.

5. I will speak of the ‖ 1.580 glorious honour of thy majesty, and of thy wondrous works.

Paraphrase. 5. Whether I consider the infinite incomprehensible beauty and splendour of his divine essence and attributes, or the most admirable operations and productions thereof in the framing and governing of the world, there is matter of all praise and thanksgiving to me, and to every other man living.

6. And men shall speak of the might of thy terrible acts, and I will declare thy greatness.

Paraphrase. 6. And accordingly both they and I, even all of us, with united hearts and voices, will proclaim and promulgate the wonderfull and admirable acts of his power and glory.

7. They shall † 1.581 [ a] abundantly utter the memory of thy great goodness, and sing of thy righteousness.

Paraphrase. 7. And therein most pe∣culiarly shall we count our selves obliged to magnifie and recount with the most exuberant joy the dispensations of his most abundant graces and mercies toward us, especially that towards our souls. These flow every minute from him, as from an inexhaustible fountain and abyss of goodness. O let our hearts learn of those fountains, continually to pour forth at our mouths the praises that are proportionably due to him.

8. The Lord is gracious and full of compassion, slow to anger, and of great mercy.

9. The Lord is good [ b] to all, and his tender mercies are over all his works.

Paraphrase. 8, 9. 'Tis the title by which he was pleased to make known and proclaim himself to his people, Exod. 34.6. The Lord, the Lord God, mercifull— very forward and willing to pardon repentant sinners, and not denying them that grace, or proceeding in judgment against them, till he be provoked to it by great ingratitude and obdurations: and this mercy of his is not inclosed to a few special favourites of his, but inlarged and vouchsafed to all and every man in the world, upon the title of his fatherly mercy to his creature, till by their impenitence persisted in, against his means of grace, they ren∣der themselves incapable of it.

10. All thy works shall praise thee, O Lord, and thy saints shall bless thee.

11. They shall speak of the glory of thy kingdom, and talk of thy power;

Paraphrase. 10, 11. And proportio∣nably according to the just merit of it, all the men in the world are obliged to pay thee the acknowledgments of thy supereminent transcendent mercy, but especially those that are so qualified by the power of thy grace obediently received by them, as to have a more particular interest therein.

12. To make known to the sons of men his mighty acts, and the * 1.582 glorious majesty of his kingdom.

Paraphrase. 12. These shall never sa∣tisfie themselves that they have said enough in depre∣dicating the inward beauties, and felicities, and admirable excellencies of the kingdom of God in mens hearts, that state of souls, when by the divine and sanctifying power of his grace the dominion of sin and Satan is subdued, and the kingdom of heaven erected in the stead of it, and all the faculties of the soul voluntarily and chearfully and constantly subjected to it. The sweetness and comforts of this shall so transport and ravish them that have a vital taste of it in their own hearts, that they shall earnestly desire and endeavour to discover and recommend it to others, and bring all men to a sense and acknowledgment, how desirable a thing it is to be the subjects of this kingdom.

13. Thy kingdom is an everlasting kingdom; and thy dominion endureth throughout all ages.

Paraphrase. 13. The magnificence and glory of any other the grea∣test kingdom is but finite and transitory, and so oft in few years is removed and destroyed: but the kingdom of God is as durable as God himself, and the comforts of subjection and obedience thereto, which all pious men injoy, have never any end, but are swallowed up in the ocean of eternal bliss and glory, the never failing portion of all such.

14. The Lord upholdeth all that fall, and raiseth up all those that be bowed down.

Paraphrase. 14. And one special act of this his kingdom, one exer∣cise of this power of his grace it is, that those which are sincere faithfull subjects thereof, shall never want a sufficient supply of strength from him for all their wants, whether of souls or bodies: Be they never so weak in themselves, never so near falling, and un∣able to support themselves, and stand by their own strength, they shall yet be sure of a sufficiency in him; he will support them in the most infirm, feeble, tottering condition; and when through humane frailty they are brought low, and actually fallen, he will not deny them grace to get up again, but afford them effectual means of recovery, if by humble confession of their lapses they beg and solicit it, and industriously make use of it when it is given them. And so for outward distresses, he will either preserve them from them, or support them under them, and in his good time deliver them out of them.

15. The eyes of all wait on thee, and thou givest them their meat in due season.

16. Thou openest thy hand, and satisfiest the [ c] desire of every living thing.

Paraphrase. 15, 16. This mercy and benignity of his is a spring inexhaustible of all kinds of good things, a treasure of abundant supply to all the creatures in the world, which consequently attend and wait his pleasure, and never fail to receive from him timely and seasonably to their necessities, whatsoever they really stand in need of.

17. The Lord is righteous in all his ways, [ d] and ‖ 1.583 holy in all his works.

Paraphrase. 17. In sum, all God's dis∣pensations and dealings with us are made up of abundant mercy and compassion, charity and liberality to all our wants; and so are to be acknowledged and devoutly praised by all the men in the world.

18. The Lord is nigh unto all them that call upon him, to all that call upon him in [ e] truth.

Paraphrase. 18. Whosoever addresses his prayers to God, and faith∣fully adheres to him, that flies not to any indirect course for aids, but keeps fast to him in constant obedience, and waits God's time with patience, and perseverance in prayer, shall be sure never to fail of answers of mercy from him.

19. He will fulfill the desire of them that fear him: he will hear their cry, and will save them.

Paraphrase. 19. If they faithfully serve and obey him, he will not be wanting to them in their greatest wants, but will seasonably grant them their requests, and deliver them out of all dangers.

20. The Lord preserveth all them that love him: and all the wicked will he destroy.

Paraphrase. 20. Those that love God and keep his commandments, have by his promise a claim and right to his protections and preservations; but for transgressours, which are accounted haters of him, he will certainly pour out his vengeance upon them.

21. My mouth shall speak the praise of the Lord: and let all flesh bless his holy name for ever and ever.

Paraphrase. 21. All this exacts the most solemn acknowledgments, all the praises and Hallelujahs that our hearts or tongues can express. O let all the men in the world joyn to perform this duty, and never give over praising and glorifying his holy name.

Annotations on Psal. CXLV.

[ a] * 1.584V. 7. Abundantly utter] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to bubble, to issue, to send out as a spring or fountain issues out water: and though here it be metaphorically used of speaking, yet it must in reason be rendred with respect to the original use of it. The LXXII. therefore render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latin eructabunt; for which our English yiel∣ding no proper word, we must be content with that ••f issuing or pouring out, or sending forth. The Chaldee, which reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the same word with their termination) is rendred by the Latin Translator personabunt, shall sound forth, as if it were from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which so signifies, and is by the Greek lightly changed into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to proclaim.

[ b] V. 9. To all] In this place the reading of the LXXII, both in the Roman Edition and others, is undoubtedly corrupted.* 1.585 The Hebrew reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to all, and so is followed by the Chaldee and Latin and Arabick (the Syriack omitting it wholly) and onely the copies of the LXXII. (and from them the Aethiopick) reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to them that expect, and others add 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that expect him. But Asulanus's reading is doubtless here to be pre∣ferred, which hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to all; which be∣ing the original reading, and so followed by the Latin and Arabick, was changed by the scribe into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so taken up by the Aethiopick.

[ c] * 1.586V. 16. The desire] In this place it is doubtfull to what subject 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the last words of the verse, belongs. From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 voluit, placuit, the noun sig∣nifies will, good pleasure, benevolence, favour. With thy favour 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hast thou defended me, Psal. 5.12. so Isa. 49.8. I have heard thee in the time 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of favour, we render it acceptable time, parallel to a day of salvation that follows; where, as the sal∣vation is the deliverance wrought by God, so the favour must be God's also. And thus the word may probably seem to be used here, he satisfieth every living thing (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must be ren∣dred) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with or by his favour: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say the LXXII. thou fillest every living thing with thy good pleasure; the Latin have benedictione, with thy benediction (perhaps reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and the Aethiopick more expresly, accor∣ding to thy decree or good pleasure: the Jewish A∣rab reads every living thing with favour, good will, or complacency, from thee. But the Chaldee reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the plural, which cannot belong to God, thou satisfiest all living with their will, or desire; and the Syriack, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou satisfiest the desire of all living. And so the learned Castellio, optatis satias, thou satisfiest them with their desires, i. e. with the things which are desired by them. And to this sense the use of the same word v. 19. inclines, where of God it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

he will doe or perform the will of them that fear him.

[ d] * 1.587V. 17. And holy] Of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there can be no que∣stion but 'tis to be rendred, when spoken of God, mercifull, abundantly good; and so 'tis here joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 righteous, in the notion thereof frequent∣ly exemplified for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pitifull, or charitable, or liberal: for both these are here clearly inferred from the three last verses, which are instances of his mercy and bounty. In this place is fit to be observed what we find in the LXXII. their transla∣tion, after v. 13. and before v. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Lord is faithfull in his words, and holy in all his works. The same we have in the Syriack, and Latin, and Arabick, and Aethiopick, and onely miss it in the Original and in the Chaldee. And that it is not added superfluously by the rest, but really wanting in these, we have this argument of some appea∣ring force; Because the Psalm being Alphabetical, and exactly so in all other parts, is yet deficient in the letter Nun, as now we have it in the Hebrew, which yet from this reading of the LXXII, &c. is so readily supplied, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] that there seemeth little cause of doubt but this was the ancient reading, and so con∣tinued to the time when the LXXII. first, and af∣ter when the Syriack made their translations. If thus it were, the occasion of the omission seems most probably to be taken from this v. 17. the words whereof being of so great affinity with those others, might by unskilfull scribes be confounded, and conceived to be the same with them, and so on that conceit deliberately left out in one place, to avoid that which they deemed a Tautology. But if this were it, then herein they erred more than one way. For first, it is no news for this Psalmist in his lauds of God, to repeat the same expression more than once, witness that solemn Epiphonema, His mercy endureth for ever. 2. These two verses, if they be better considered, are not the same, but perfectly different, and each of them, according to that difference, fitted to the place wherein according to the alphabetical order they ought to stand. The eleventh, twelfth and thir∣teenth verses are spent in admiration of the pow∣er and glory of God's kingdom, and that is fitly concluded with an Epiphonema of God's fidelity in performing of all his promises, and perfect justice and holiness, and other divine excellencies, in all his dispensations toward men. And that is the sum of the letter Nun (which therefore with very good harmony follows the thirteenth verse, and so will put forward the fourteenth, which now is Saniech, unto the fifteenth, which is the proper place for it) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉— The Lord is faithfull in his words, and holy in all his works, i. e. veracity and holiness are two great inseparable attributes of God; the one in his words, he never affirmeth what is not most true, or promiseth what he doth not perform; the other in his actions, and works of providence, wherein he is so far from having any real causality in the sins of Angels and Men, that he doeth all that reasonably can be done by a God of holiness and purity toward any rational and free agents, whom he means to punish and re∣ward according to their works, to prevent them, and assist them, and inlighten their minds, and sanctifie their hearts, thereby to keep them from sinning, or to return them by repentance to that innocence (as near as may be) from which they are fallen. And this, as the chief exercise of his kingdom of grace, the glories whereof are set out in those three verses immediately foregoing. Whereas this which is now the seventeenth (but in that other account ought to be the eighteenth) verse, as it is introduced by the three verses more, which are all spent in the view of the transcen∣dent compassion, mercy and liberality of God, so being duly rendred, it is a very proper Epiphone∣ma, to conclude and shut up the praises of God in that behalf, The Lord is righteous in all his ways, and mercifull in all his works.* 1.588 Where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 righteous and mercifull, are but two words ordina∣rily used in scripture to signifie charity and com∣passion: the former, not that righteousness which we style justice, but that charity which is by the law of God due to all men, and so in us is our righteousness, and in God is his goodness and charity to mankind, and the latter a more abundant de∣gree of that, styled goodness, graciousness, bowels of compassion in man, and the most transcendent degree of infinite mercy and pity in God. The LXXII. render the former of these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the La∣tin justus, and that being understood in our ordi∣nary notion of justice, was apt to be conceived all one with faithfull or true in that former verse. And the LXXII. again render the latter of these by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Greek word indeed oft signifies holy, and so is interpreted sanctus by the Latin; but being but lightly changed by cutting off the last letter from the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and giving it the Greek termination 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (for so both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are deemed to come from that original) in this place and many others it is surely taken in the Hebrew notion of it, i. e. for mercifull and piti∣full, and so should better be rendred in Latin pius, than sanctus, (as in Salvian and other good Au∣thours pietas piety in God ordinarily signifies mer∣cy.) However, this equivocalness of that word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, taken by readers for holy, when it signifies mercifull, and the misinterpreting 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for just, when it imports mercifull, may well be deemed to have contributed occasionally to the leaving v. 14. out of our Bibles. Of which the learned H. Gro∣tius asks a question, Quomodo ad hoc respondebunt — What answer will be given to this by those men which require us in all things to stand to the decrees of the Masorites, which by their fence have hedged this verse out of the scripture? The onely answer to the question, which I shall offer, is this, 1. That it is no news that one letter or more should be left out and missing in an Alphabetical Psalm, especially Psal. 25. where ר being twice repeated, ק is certainly omitted. 2. That the LXXII. and the translations that depend on them, have ad∣mitted several verses and larger additions, which are not in the Hebrew text. But then 3. since 'tis certain the Psalms received divers alterations, and both copies were transmitted to the use of the Temple, the answer will be satisfactory, that so it was here. And that will both justifie the Jews from negligence, in loosing part of the scripture, and the other translatours from pre∣sumption, in adding to it.

[ e] V. 18. In truth] The notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in truth, * 1.589 in this place, being the qualification required in prayer to make it effectual, is fit to be observed. The word signifies truth, firmness, fidelity, constancy, stability; so Jer. 14.19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the peace of truth is a stable firm constant durable peace. And then that truth or constancy may be applied ei∣ther to the person praying, or to the prayer it self. First, if to the person, then it signifies his firmness of adherence to God, styled fearing him v. 19. con∣stancy in his service, keeping close to God, and making good his dependence on him, and not ap∣plying

himself to any indirect means to obtain what he prays for, but waiting onely on God, from him in his good time to receive it. Secondly, in respect of the prayer it self, it signifies the con∣tinued constancy of address, not giving over the petition when it is not immediately granted, but inforcing it with importunity. And the union of these two is that to which the promise is here made, that the prayers so qualified shall certainly in God's due time be answered by him. And this, specially the former part, Saint James styles asking in faith, the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying both faith and truth. See note on Jam. 1. a. The Chaldee here reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the word signifies truth, rectitude, integri∣ty; and so the Syriack also. The LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in truth, but that capable of this same notion, as when 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 true is opposed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unrighteous. See note on Luke 16. a.

The Hundred and Forty Sixth PSALM.

‖ 1.590 Praise ye the Lord.

The hundred forty sixth is another form of solemn praising of God, his sole and supereminent power and mercy, his patronage to all that are in distress, his judgments, and the eternity of his kingdom. The title of it is Hallelujah, and it is anciently thought to have been composed † 1.591 at the return from the captivity.

1. PRaise the Lord, O my soul.

2. While I live will I praise the Lord: I will sing praises unto my God, while I have any being.

3. Put not your trust in Princes, nor in the son of man, in whom there is no help.

Paraphrase. 1, 2. I will excite and rouse up all the faculties of my soul to the solemn per∣formance of that great and necessary duty, of praising and magnifying the God of heaven. This is an office never to be in∣termitted by me, as long as I have a tongue or breath to proclaim the excellencies and glories of so great and gracious a Majesty.

4. His breath goeth forth, he returneth to his earth: in that very day his thoughts perish.

Paraphrase. 3, 4. As for any other, be it the greatest and most pow∣erfull Princes in the world (none born of woman ex∣cepted, save onely the Mes∣sias, the Son of God as well as man) they being but mortal men, have no power to relieve any, and consequently will deceive and disappoint all those that rely on them. For how able or willing soever they may be in the eyes of men, or in their own resolutions forward to perform any office of charity to any; yet 'tis certain their whole being depends every minute upon the will of God: when∣soever he pleaseth they die, their soul is separated from the body, the one is gathered to the earth from whence it hath its first beginning (see Psal. 90. note c.) the other to the hands of God that gave it (Eccl. 12.7.) and when this hour comes, 'tis then too late for them to help themselves; whatsoever they designed for the relief of others, together with all their other worldly contrivances, are evacuated and frustrated.

5. [ a] Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God,

6. Which made heaven and earth, the sea and all that therein is, which keepeth * 1.592 truth for ever;

Paraphrase. 5, 6. The onely sure hold, and never failing foundation of confidence, is the special mercy and protection of the one omnipotent Creatour of heaven and earth, the Lord of Israel, who as he is able to overrule all his creatures, and doe whatsoever he pleases, so he hath promised to protect those that depend on him, and will certainly make good this promise to all that are carefull to make good their fidelity to him.

7. Which ‖ 1.593 executeth judgment for the oppressed, which giveth food to the hungry: the Lord looseth the prisoners.

8. The Lord openeth the eyes of the blind; the Lord raiseth them that are bowed down; the Lord loveth the righteous.

Paraphrase. 7, 8. One peculiar pro∣perty of his it is to interpose his aid most seasonably when our distresses are the greatest, to undertake the defence and patronage of those which are most unjustly opprest, to work even miracles of mercy for them that stand in most need of them, signally to express his fa∣vour to pious and charitable minded men, to provide food for some, as he did for Elias, to send others liberty from their restraints, as he did to Daniel, to restore sight to the blind, to revive and comfort those that are in the greatest distress either of body or soul. (And this in a far more eminent completion by the incarnation of his Son, the Messias of the world. See note a.)

9. The Lord preserveth the strangers, he relieveth the fatherless and wi∣dow: but the way of the wicked he turneth upside down.

Paraphrase. 9. If there be any more destitute than other, more shut out from all sorts of hu∣mane supportation, those that have neither house, nor parent, nor husband, to relieve and comfort them, (especially the poor in spirit, the meek, the mourners, those that hunger and thirst after righteousness, Matth. 5.3, &c. are the fittest objects for God to afford his grace, to shew his compassion on: Of such he will have a peculiar care, (of such the King∣dom of the Messias is made up) if in the absence of worldly aids they sincerely apply themselves and constantly adhere to his obedience. But for all godless wicked men, he will as undoubtedly pour out his vengeance upon them, and bring them to utter destruction.

10. The Lord shall reign for ever and ever; even thy God, O Zion, unto all generations. † 1.594 Praise ye the Lord.

Paraphrase. 10. God hath the onely supreme dominion over the world, and in a most emi∣nent manner exerciseth it in the hearts of all his faithfull people under the Messias. His regal power is exercised in his Church of Jews first, and after of Christians, and so shall continue to the end of the world. His glorious name be ever magnified for it. To this onely King eternal be all honour and glory world without end.

Annotations on Psal. CXLVI.

[ a] * 1.595V. 5. Happy] This Psalm from this verse to the end hath a most visible remarkable aspect upon the Messias, the eternal Son of God, in his Incarnation. It is acknowledged by the Jews themselves; Sepher Ikkarim, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. What forbids us to say that there shall come a divine law that shall make most of those things that are forbidden lawfull? This is the opinion of most of our Doctors, who in Tanchuma explain that of Psal. 146.7. the Lord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 looseth or makes lawfull those things that are forbidden. And on the 10th verse, the Lord shall reign, &c. Sol. Jarchi saith, it belongs to the days of the Mes∣sias. And that it doth so indeed, it will best appear by comparing what here is added v. 7, 8. with the characters of the Messias delivered by Christ himself, Matth. 11.5, 6. There upon the demand of John Baptist by his Disciples, whether he were the Christ or no, he returns this answer to John, The blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have the Gospel preached to them: And blessed is he whosoever shall not be offended in me. These words are ordinarily referred to, and lookt on as a completion of Isa. 35.5, 6, 7. and 61.1, 2. and so no question they are: And by the same reason may be resolved also to reflect on this parcel of this Psalm, which bears a full correspondence with them in re∣spect of the particulars mentioned in either. This is specially observable in the first branch of Christ's answer. The blind receive their sight. Of this sort of miracles, as it refers to those that perfectly want that sense, were born blind, this Maxim is delivered by one that had received such a cure, Joh. 9.32. Since the world began was it not heard that any man opened the eyes of one that was born blind. And the Pharisees, to whom this was so confidently delivered in an universal negative, were not, it seems, able to refute him. Nay it is observable, that God hath not left on record any example of his having wrought such a miracle as this at any time by the hand of Prophet, or ministery of An∣gel, till his Son incarnate came into the world, and did it with his own hands, that so these prophesies which principally insist on this, might appear to have their completion in the Messias. And when he wrought it, he did it by mixing Clay and Spit∣tle; of which the Fathers observe, that he gave him eyes out of the * 1.596 same and no other materials, out of which he first created man, viz. out of the dust of the earth, to signifie it an act of creative power by which he did it. And so this and the other like miraculous acts of his are here introdu∣ced with Which made heaven and earth— And therefore our Saviour, when he again met this blind man whom he had thus cured, his question to him is, Joh. 9.35. Doest thou believe on the Son of God? intimating that this miracle wrought on him was a competent testimony, that he which wrought it was no less than the Son of God, and so God himself. But it may here be demanded, what prisoners Christ loosed, of which the mention should here be made, v. 7. The Lord looseth the prisoners, and of which there is no mention either in Christ's answer to John, or in the prediction, Isa. 35 to which that answer is thought to refer. To this I answer, 1. that this Objection would be of equal force against Isa. 61.1. where there is express mention of proclaiming liberty to captives, and open∣ing the prison to them that are bound, as here of loo∣sing the prisoners: 2. that as in that place of I∣saiah the phrase of opening the prison to them that are bound, is by the learned thought to be a prophe∣tick elegance, to signifie the cure of those that are deaf and dumb, whose souls consequently were shut up from being able to express themselves, as language inables others to doe; so here it may poe∣tically signifie also, and then it will be directly pa∣rallel to that part of Christ's answer, the deaf hear, and accordingly at the curing of such Christ's form of speech was, Epphatha, be opened, as to the doors of a prison, when those which were under restraint there were to be let loose out of it, their fetters being shaken off from them. But then 3. 'tis far∣ther manifest, that those that were under any sore disease or lameness, &c. are said to be bound by Satan, Luk. 13.16. and so to be loosed by Christ, when they were cured by him. So saith Christ v. 12. Woman, thou art loosed from thine infirmity: and immediately she was made streight. Her being made streight was her being loosed out of her re∣straint, or bonds, or prison. And in this latitude of the poetick or prophetick expression, the Lord's loosing the prisoners here will comprehend the walk∣ing of the lame, the lepers being cleansed, the hear∣ing of the deaf, yea and the raising up of the dead, for those of all others are fastest bound, and so when they are raised, the style is as proper as to Lazarus, in respect of the grave-cloaths loose them, and let them goe. By this way of interpretation of this one phrase, (which yet farther also may be extended to the spiritual sense, of loosing us from the captivity of sin) 'twill now be manifest how exactly parallel this of the Psalmist is to that an∣swer of Christ's, for then there be but two parcels of Christ's words behind, To the poor the Gospel is preached, and Blessed is he that is not offended in or because of me. To the former of these are answe∣rable here these so many severals to the same pur∣pose, Which executeth judgment, or pleadeth the cause of the oppressed, Giveth food to the hungry, Raiseth them that are bowed down (unless that lite∣rally belong to Christ's corporal cures) Loveth the righteous, Preserveth the strangers, Relieveth the fa∣therless and widow. All which are but so many pro∣phetical expressions (to be understood in a spiri∣tual sense) of his exceeding mercies under the Gospel to the poor in spirit, the humble and lowly in heart, the prime peculiar objects of Evangelical mercy, and those which are effectually wrought on by his grace, and so Evangelized by him, in that sense which belongs to that phrase in that place (see note on Matth. 11. b.) To the latter the words of this v. 5. are parallel, Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God: for so to hope, and adhere, and place his full trust in the one true God, is all one with not being scandalized or falling off from Christ, whatsoever befalls. And as that there is inferr'd from the other parts of the character of the Messias, as a Conclusion from Premisses, and so is set down in the close of all; so here 'tis set down as a prin∣ciple in the front, and (which is all one) proved by what follows in the insuing verses. By all which it is father evident that the Messias, whose character it is, is no less than the Creatour of heaven and earth, v. 6. and consequently the Lord that

shall reign for ever and ever, v. 10. the God of Zion, or his Church, unto all generations. The latter of which is but proportionable to Christ's words to the Apostles, Lo, I am with you to the end of the world: And the former the very style where∣in Christ's Kingdom is exprest both in the Psalms (see Ps. 93.1.) and in the New Testament 1 Cor. 15.25. and oft in other phrases amounting to the same sense, as, sitting at God's right hand till he make his ene∣mies his footstool, Ps. 110.1. Mat. 22.44. and Act. 2.34.

The Hundred and Forty Seventh Psalm.

‖ 1.597 Praise ye the Lord.

The hundred forty seventh Psalm (which is divided into two by the Greek and Latin, &c.) is a solemn form of magnifying God in his works of power and mercy, and seems to have had for its title the close of the former Psalm, Hallelujah, and to have been composed after the return from the Captivity, v. 2.

1. PRaise ye the Lord: for it is good to sing praises unto our God; for it is pleasant, and praise is comely.

Paraphrase. 1. Many motives there are to excite and stir up all to the magnifying the name of God. 'Tis a piece of service most acceptable in his sight; 'tis to them that perform it most pleasant and delightfull, and that which best becomes us to pay to him, and him to receive and expect from us, who have our whole being from him.

2. The Lord doth build up Jerusalem: he gathereth together the out-casts of Israel.

3. He healeth the broken in heart, and bindeth up their wounds.

Paraphrase. 2, 3. To this we are far∣ther ingaged by his present deliverances: for though Je∣rusalem and the Temple of God there, the state and Church, have been sadly wasted; yet hath God been pleased to return our captivity, to recollect our dispersions, and restore us to our homes and his Temple, the chearfull performance of his divine service, and so to refresh and revive us, to cure the diseases and wounds, to remove the sorrows of our souls.

4. He telleth the number of the stars, and calleth them all by their names.

Paraphrase. 4. So likewise his omnisci∣ence and omnipotence exact our acknowledgments and adorations. The stars of heaven, which are so impossible to be numbred by us, Gen. 15.5. that they are compared and joyned with the sand which is upon the sea shore for multitude, Gen. 22.17. are not onely numbred, but particularly known by God, what powers, qualities, influences there are in every one of them; and as they were all by a word or expression of his will first created, so are they perfectly at his command, and at the least b••ck or call of his, as souldiers at the directions of their General, the whole host of them immediately obeys and doth whatsoever he pleases.

5. Great is our Lord, and of great power: ‖ 1.598 his understanding is in∣finite.

Paraphrase. 5. Thus infinite and bound∣less is the power, the know∣ledge, and the providence of God, which is to us absolutely incomputable.

6. The Lord lifteth up the meek: he casteth the wicked down to the ground.

Paraphrase. 6. And these doth he ex∣ercise constantly for the sup∣port and relief of all humble-minded men, for their spiritual advancement in strength and grace, which to them peculiarly he affords in greatest abun∣dance: but for all proud obdurate sinners, which perversely resist him, he is resolved to resist them, and subdue them, and magnifie his power in their destruction.

7. † 1.599 [ a] Sing unto the Lord with thanksgiving: sing praises upon the harp unto our God,

8. Who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains.

9. He giveth to the [ b] beast his food, and to the young ravens that cry.

Paraphrase. 7, 8, 9. O then let us all with tongues and instruments of musick, with all the so∣lemnest expressions of our hearts, celebrate those divine excellencies of his, his power, his wisedom, his goodness, and his providence. And here it will be very considerable, how in a series and succession of wise and gracious disposals, he provides for the wants of all creatures here below, especially of those that are otherwise most helpless: he gathereth a mul∣titude of watery clouds into regions of the air, that those may distill and drop down moderate showers upon the higher and drier parts of the earth, which have no other supply but that of rain; and by so doing he provides grass for those wilder beasts that feed on those mountainous parts, and are not beholden to the care of man, as other beasts of the field, sheep and oxen, &c. are, and consequently would, without this special provision of his, be utterly destitute. And by the ••ike way of providence it is, that the young broods of Ravens, which as soon as they are hatcht are forsaken and left destitute by the old ones, yet by some secret undiscernible contrivance of God's (whether by dew falling into their mouths when they gape, or by flies in the air, or worms bred in their nests, or by some other constant, though secret, course of divine providence) are sufficiently furnished with necessaries of life by God, out of his unexhaustible treasury, their wants are considered by him, and certainly supplied (see Job 38.41.) and are emblems of his special protection and solicitude for those which humbly and faithfully depend on him, when they have no means to provide for themselves. See Matth. 6.25, 26.

10. He delighteth not in the strength of the horse: he taketh no pleasure in the legs of a man.

11. The Lord taketh pleasure in them that fear him, in them that hope in his mercy.

Paraphrase. 10, 11. In like manner, 'tis not the strength or agility of horse or man, the military prowess or other humane ex∣cellencies, which recommend a man to God, or have any pretense of right to challenge any victories or prosperous successes from him; but the fear of God, a constant obedience to his commands, and an affiance and trust and dependance on him, not by any tenure of merit in our selves, but onely of free undeserved mercy in him, is that which hath the assurance of acceptance from him, and is blest with more eminent prosperities from him, than all other intellectual, or corporal, or even moral excellencies with∣out this.

12. Praise the Lord, O Jerusalem: praise thy God, O Sion.

13. For he hath strengthened the bars of thy gates; he hath blessed thy chil∣dren within thee.

14. He maketh peace in thy borders, and filleth thee with the † 1.600 finest wheat.

Paraphrase. 12, 13, 14. At the pre∣sent the whole Kingdom and Church of the Jews are most eminently obliged to acknow∣ledge and magnifie the great power and mercy of God, who hath now restored peace and plenty and all kind of prosperity unto both, and not onely so, but confirmed their security unto them, fortified them against all fears of hostile invasions.

15. He sendeth forth his commandment upon earth: his word runneth very swiftly.

16. He giveth snow like wool: he scattereth the hoar frosts like ashes.

17. He casteth forth his ice like morsels: who can stand before his cold?

18. He sendeth out his word, and melteth them: he causeth his wind to blow, and the waters flow.

Paraphrase. 15, 16, 17, 18. And this as a work of the same omni∣potent power which continu∣ally shews it self to all the men in the world in some in∣stance or other. They that have not such signal miracu∣lous deliverances or rescues, have yet other most convincing evidences of his divine power and providence, which by the least word spoken, or appoint∣ment given, immediately performs the most wonderfull things. Of this sort there is one vulgar, but yet wonderfull, in∣stance, in the coming of great frosts and snows, and the vanishing of them again: whensoever he pleases, without any vi∣sible mediate cause of it, we have great snows, that descend silently, and within a while lie in a great thickness as a fleece of white wool upon the ground, and no sheep is more warmly clad than the earth is by this means. At another time the frost comes, and scatters but a few ashes as it were upon the surface of the earth, and yet by that means the whole surface of the earth and waters is congealed into a firmness as strong as Crystal, able to bear any the greatest weight, and upon the face of the ground a multitude of small pieces of ice are scattered, like morsels of bread, without any appearance of moisture in them; and the severity of this cold so great, that no man can either resist the force of it, or long support it. And when both the earth and waters are thus crusted, and no humane means can dissolve it, God doth but send out a warm southerly wind, and, as at a word speaking, the snow and the frost immediately melt, and come down in full streams of water upon the valleys. A thing very observable, and sufficient to make known a divine power and providence to all men in the world.

19. He sheweth his word unto Jacob, his statutes and his judgments unto Israel.

20. He hath not dealt so with ‖ 1.601 any nation: and as for his judgments, they have not known them. Praise ye the Lord.

Paraphrase. 19, 20. But his mercies and dispensations unto his Church and people of the Jews are infinitely above the proportion and weight of these. He hath made known his will to them, given them very many admirable laws and ordinances, moral, and judicial, and ritual. And herein have they the privilege and advantage above all other nations in the world, who were not vouchsafed such illustrious revelations of the will of God as they, till the Messias, promised to all nations, and not onely to the Jews, should come, and take down the partition, and bring all in common into one pale, and make known to every creature what was before given to the Jews peculiarly, and add more divine precepts of inward purity, and more clear revelations of most transcendent celestial promises, than the Jews themselves had formerly received. For this and all other his infinite goodness and mercy, blessed be the name of the Lord for evermore.

Annotations on Psal. CXLVII.

[ a] * 1.602V. 7. Sing] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Inter∣linear renders Respondete, may here deserve to be considered. The theme 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies either to be∣gin, or answer in speaking or singing, and so may here in lauds, be appliable either to the Praecentor that begins the hymn, or to them that follow, and take up the counterpart. In the first sense it is that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to answer (by which it is ordinarily rendred) is sometimes used where there is no pre∣cedent speech to which any reply should be made, and so simply signifies to speak, and not to answer, see Mar. 2.14. So Exod. 15.21. of Miriam 'tis said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we reade, she answered them, Sing ye to the Lord; but it should be, She began to them in the song. The LXXII. duly render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, she began to them. So Num. 21.17. Israel sang this song, Spring up, O well 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The LXXII. again reade, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, begin. And so here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not Answer, but Begin to the Lord in confession or acknowledge∣ment of his power and mercy. And so here fol∣lows, sing praises upon the harp. The Praecentor beginning with the voice, it was ordinary for the instruments to follow to the same tune, and key.

[ b] * 1.603V. 9. The beast] How 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this and other places is to be rendred, and how it critically dif∣fers from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 living creature, is not resolved among the Hebrews. That which is most generally re∣ceived from Genebrard and Mercer and others, is, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a tame beast, such as are usefull among men either for work or food, as Oxen, Sheep, &c. and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a wild beast:* 1.604 and to this the LXXII. here incline, which render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Latin jumentum, by which the tame beasts are signified, those that are usefull among men: and so Psal. 148.10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wild beasts are set to render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the living creatures, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or ju∣ments for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But this of the LXXII. their rendring is of no force, because though they do most frequently render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet ofttimes also they render it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wild beast. And ge∣nerally where they do so, the context shews that wild beasts are peculiarly meant by it. So Deut. 28.26. thy carcass shall be food for the fouls of the air, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and to the beasts of the earth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 say the LXXII. that must be to the wild beasts of the earth, for such onely feed on the flesh of men or other creatures. So Deut. 32.24. I will send the teeth of beasts upon them; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the Hebrew word, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Greek, and must necessarily be inter∣preted not of the tame, but wild beasts. See 1 Sam. 17.44. Isa. 18.6. Jer. 7.33.16.4.19.7. and 34.20. but especially Job 40.10. Behold now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we retain it in our English Behemoth, but it is re∣solved to signifie the greatest of wild beasts, the Ele∣phant; and then by way of interrogation, will he eat grass as an oxe? directly to distinguish him (and so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here) from the tamer beasts, the

one, &c. such as eat grass and hay, whereas the Elephant is said to feed on the Palm-trees, the trunk and fruits of them, and when those are want∣ing, their roots, which he digs up. From these evidences it is manifest, that though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifie not in all places peculiarly the wild beasts, yet that signifying all indifferently, it is by the context to be resolved to which sort it belongs, either wild or tame, in any particular place. And then it may here be worth observing, that the circumstances confine it (contrary to the LXXII. their rendring) to the wild beasts, such are those which dwell upon the mountains here (as elsewhere in the woods, or forest, or wilderness) the tamer being more pro∣perly beasts of the field. And of these peculiarly is this passage of the Psalmist to be understood, how God by his special providence prepares food for those which have no other care taken for them. Beasts that live among men, are by men taken care of, they inrich the ground with manure, and with water from springs and rivers, and till the ground, and that brings forth corn for the use of these cattel as well as men: But the wild beasts that live upon the mountains, and in woods and desert places, are fed onely from the heavens: the rain that from thence distills inricheth those dry hills, and maketh grass to grow there, which else would not, and so God giveth to these wild beasts their food after the same manner of divine providence, as in the end of the verse, he is said to provide for the young ravens. Of which saith Aristotle, Hist. Animal. l. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Crow or Raven exposeth and forsakes her young ones when they are not able to help themselves, and must certainly perish, if God by his special care did not provide for them. See Valesius de sacra Philosoph. p. 317. This there∣fore being the clear design of these two verses, 8, and 9. spent onely on these two instances, the wild beasts and young ravens, which agree in this, that they are left destitute of all provision but what God sends them (as a shower of Manna) as it were immediately from heaven; it is yet quite deformed by the vulgar reading of it, taken out of some copies of the LXXII. which at the end of v. 8. after the mention of the grass upon the mountains, add 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and herb for the service of men, of which there is no least footstep in the original (nor place in the due rendring of the words as there they lie) nor yet either in the Chaldee or Syriack, and of which therefore we may certainly resolve, that is was taken in by some ignorant Sciolus from Psal. 104.14. where we find those words, and from the copies of the LXXII. once corrupted, derived to the Latin and Ara∣bick, &c. Of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abu Walid saith, that it is spoken of four-footed living creatures, yet so as that it sometimes comprehends birds also, which must be discerned by the place. Not unlike is the explication of the Arab. Lexicon, Al Kamus, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, viz. that it is any four-footed living thing, although of such as are in the water, or perhaps any living creature indifferently without distincti∣on, i. e. any irrational living creature; but Bahmah from the same root is restrained to lambs and kids.

The Hundred and Forty Eighth PSALM.

‖ 1.605 Praise ye the Lord.

The hundred forty eighth is a solemn invitation to all the several ranks of creatures in the world, to joyn in the celebration of God's praises, and is intitled Hallelujah, as a form of praising God (see note on Psal. 106. a.)

1. PRaise ye the Lord from the heavens, praise him in the heights.

2. Praise ye him all his angels, praise ye him all his hosts.

Paraphrase. 1, 2. The majesty, and power, and wisedom, and mercy, and all other the glorious Attributes of God are such, and so likewise the emanations and effluxions of all and each of these unto his creatures, that they exact the united acclamations, and most humble acknowledgments of all the creatures in the world; and all that but a poor unsufficient tribute to be returned to the great and glorious creatour of them all. And first and principally the Angels of heaven are obliged to come in and pay this tribute, those blessed immortal spirits that al∣ways wait on his throne in the highest heavens, those many bands of celestial souldiers, regularly marshal'd in their creation one under another in several ranks and orders, but all in perfect subordination to the eternal God, the supreme Governour and Commander of all.

3. Praise ye him Sun and Moon; praise him all ye stars of light.

Paraphrase. 3. Next to them in re∣spect of situation are those glorious creatures, the Sun, Moon and Stars, and the spheres wherein they move, the works of his creation, made by him (though by ignorant men they are themselves deified and adored) and so obliged in serving him to honour and glorify him.

4. Praise him ye [ a] heavens of heavens, and ye waters that be above the heavens.

Paraphrase. 4. Then all the regions of the air, in which are those treasuries of God placed, the clouds of water which at his pleasure are distill'd down opon the earth, and so by obeying him, and relieving, or some∣times (for our sins) punishing us, bring in their tribute of honour and praise to their Creatour.

5. Let them praise the name of the Lord; for he commanded, and they were created.

6. He hath also established them for ever and ever: he hath made a decree which shall not pass.

Paraphrase. 5, 6. All these, as they were first created by the command of God, so have they been governed and ma∣naged ever since by the same creative omnipotent power, performing a perfect constant obedience to his precepts or directions, doing nothing but what he will have done, and so setting forth the glory of the great Creatour and supreme Governour of the world.

7. Praise the Lord from the earth, ye ‖ 1.606 dragons and all deeps,

8. Fire and hail, snow and vapours, stormy winds fulfilling his word,

9. Mountains and all hills, fruitfull trees and all cedars,

10. Beasts and all cattel, creeping things and flying foul,

11. Kings of the earth and all people, Princes and all judges of the earth,

12. Both young men and maidens, old men and children.

Paraphrase. 7, 8, 9, 10, 11, 12. Last∣ly, this earth of ours, toge∣ther with the vast ocean in the cavities and bowels of it, both making up but one re∣gion, and neither infesting nor annoying the other, were certainly thus ordered and disposed and governed by the omnipotent power of God, which therefore they make known and proclaim to all men in the world, and preach the knowledge of this one God and ruler of all, and so silently praise him, and leave all men without excuse which do not so also. And as the whole bodies of both these, the earth and ocean, so all the several creatures that are in either, the whales and other great and lesser fishes in the sea, the meteors that are begotten in the air, and descend upon the earth, the lightnings and thunder, hail and snow, congealed vapours, frost, ice and dews, the violent winds and tempests, every one of which are instrumental to him, perform his pleasure, are wholly commanded by him, and doe whatever he directs them, the mountains and hills, and forests adorned with stately, tall, but fruitless trees, and the valleys full of trees bearing fruit, and the cattel of daily use for man to doe their work, and affording them their flesh for their food, and their skins for their cloathing, and those also of a wilder sort, which dwell in the forests and woods and moun∣tains (see note on Psal. 147. b.) yet are made usefull also, to the benefit of men, and so all that creeps, or swims, or flies: what have all these to doe but to sing forth the glories of the Creatour and Governour and disposer of them all? and so doe, by being used to the ends to which he designed them. Lastly, all the men of the earth, the greatest Potentates, their subordinate rulers and all inferiour subjects, of what sex or age soever.

13. Let them praise the name of the Lord; for his name alone is excellent, his glory is above the earth and heaven.

14. He also exalteth the horn of his people, the praise of all his saints, even of the children of Israel, a people near unto him. Praise ye the Lord.

Paraphrase. 13, 14. Let them all joyn in the same quire of praises to the great and glorious and sole Creatour and Governour of the world, whose mercy is such and so eminent, his gra∣cious dealing with his people the Jews, and all the spiritual children of Abraham and Jacob's faith, (in revealing his will, and giving them the Messiah, and in him all things necessary to this life and another, in advancing their spiritual good, and rendring them acceptable to himself, and to all whose approbation or praise is worth the having) that they are for ever obliged to praise and adore and cleave fast unto him. For ever blessed be his holy Name.

Annotations on Psal. CXLVIII.

[ a] * 1.607V. 4. Heavens of heavens] What this phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 heavens of heavens signifies here, will best be gathered from the context, and by comparing this place with Psal. 104.3. In that place after the description of the highest hea∣vens, by the style of light covering God, (a lu∣minous palace) is mentioned the stretching out the heavens like a curtain, (which that it signifies the whole body of the air, see note a. on that Psalm) and laying the beams of his chambers in the waters, (which that it belongs to the clouds of rain in the middle region of the air, see note b.) And just so here, after the Sun, Moon, and Stars of light, by which the whole body and spheres of the heavens are signified, there fol∣lows next the heavens of heavens, and the waters above the heavens: where, as in all reason the heavens of heavens are but the highest of those heavens, above some part of which the waters are here said to be placed; so in case the wa∣ters be no higher than that regio•• of the air where the clouds are, the uppermost regions of the body of the air must be resolved to be that which is here meant by the heavens of heavens, and not the aethereal globe, which we call hea∣ven. That this is so, may be farther approved by the use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Scripture; and that cannot better be fetcht than from the first chapter of Genesis. There 'tis certain the word is used first more generally for all the o∣ther parts of the world, beside the terrestrial globe, as when v. 1. (and in many other pla∣ces) the heaven and earth are the dichotomie, by which the whole world was designed to be set down, all that God created. 2. 'Tis as evi∣dent that the word is used for the aethereal or celestial globe, as v. 14. when he saith, Let there be light in the firmament of the heavens, and v. 16. 'tis specified what that light was, the Sun to rule the day — by which 'tis evident that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the expansum of the heavens notes that aethereal body where the Sun and Moon, &c. are. 3. 'Tis still as manifest that the word is used also for the air, v. 20, 26, 28, 30. where the place wherein the birds fly is styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the firmament of the heavens, and simply the heavens; for which the Targum of Jonathan reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the air of the firmament, or expansion of heavens, v. 20. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the air of heavens, v. 26. and simply 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the heavens, v. 28.30. So again when 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an ex∣pansion is made in the midst of the waters, that divided the waters from the waters, v. 6. this ex∣pansion v. 8. is called heaven (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in proba∣bility from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 waters in the dual number, those two sorts of waters above, and below the firmament) which consequently must be the air, that intercedes and divides betwixt the watery clouds, and the waters on the face of the earth: and accordingly those upper waters are affirmed by the Hebrews, R. Solomon, &c. to be still 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pendulous in the air, and that, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the word or com∣mand of the King: and so when the rain came down in the Flood, 'tis said the windows or flood-gates or cataracts of the heavens were opened, Gen. 7.11. as in a drought the heaven is made iron, Lev. 26.19. and shut up, and many the like phrases. The air then being those heavens, above part of which are those clouds of waters, the heavens of heavens (immediately foregoing) cannot probably signify more than the whole body of the air, all the regions of it, or else the uppermost region of it, as Lord of lords is the supreme or sovereign Lord of all others. 'Tis true, when the context requires it, the heavens of heavens may signify the highest hea∣vens, otherways called the highest, or the height in the abstract, the place of God's throne: so Deut. 10.14. (and Nehem. 9.6.) where by the heaven and the heaven of heavens, and the earth, the whole creation is signified; and therefore

Jonathan's Targum there adds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the assembly of Angels that are therein, that they may be ministers before him. And so, I sup∣pose, 1 King. 8.27. when of God's immensity 'tis said, behold, the heaven, the heaven of hea∣vens (that habitation of his throne) cannot con∣tain him, and Psal. 115.16. the heavens of hea∣vens are the Lords, in opposition to the earth following. But that hinders not but that here, the place of the Sun, Moon and Stars being be∣fore mentioned, and the waters above the heavens, or clouds, after, the heavens of heavens in the midst betwixt these may be the upper region of the air. And so I suppose Psal. 68.33. where of God it is said, that he rideth upon the hea∣vens of heavens, and sends out his voice, and that a mighty voice, it may well refer to the coming of God by the presence and ministery of his Angels, and thundring in the air, and declaring his will to his people in mount Sinai, as at the giving the Law it is described, and as else∣where God is said to come in the clouds, and his voice to be heard there, and to ride upon the Che∣rub, and to come flying upon the wings of the wind, whereas in that Psalm the highest heavens are exprest by another style, that of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 4. (of which see note a. on that Psalm.) As for any eternal or incorruptible waters, which from this text some mens fansies have produced, and then found a ground for their fansie, v. 6. he hath established them for ever and ever, that place will never be able to conclude for them; the full importance whereof is no more than that all that was forenamed, being the good crea∣tures of God, were by him preserved and con∣tinued also, (and so God to be praised for his works of preservation as well as creation) and ruled and managed by him, as it there follows, he hath made a decree which shall not pass. The Chaldee, which may seem to have understood the heavens of heavens here for the aethereal globe, and above the heavens, for the place of God's residence, have given another kind of Paraphrase of it, Praise him ye heavens of heavens, and ye waters that depend on the word of him which is a∣bove the heavens; according to that of the Jews, which acknowledge the key of rain, as that of the womb, to be in peculiar manner kept in God's hand. But so it well may be, and yet be no higher elevated than the air, and there hang in clouds, till God please they shall dissolve and distill upon the earth. And consi∣dering how frequently the place of rain and of thunder, and of all other meteors, is called the heavens, there is no cause to doubt but the air is here meant by the heavens above which the waters are. Aben Ezra here calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the sphere of fire, which is above the things which are here, after this recited. Kimchi is observed somewhere to say, that the heaven of hea∣vens may signify the lowest heavens, as a servant of servants doth the meanest of servants, Gen. 9.25.

The Hundred and Forty Ninth PSALM.

‖ 1.608Praise ye the Lord.

The hundred forty ninth is a solemn form of thanksgiving for God's people, on any signal victory afforded them by him, and mystically contains the eminent favour of God to his † 1.609 Church, and the conquest of the Christian faith over the heathen Potentates. It was intitled, as the former, Hallelujah.

1. SIng unto the Lord a new song, * 1.610 and his praise in the congregation of saints.

2. Let Israel rejoyce in him that made him: let the children of Zion be joy∣full in their King.

3. Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp.

Paraphrase. 1, 2, 3. Let the whole Church of God through all ages constantly frequent his publick service, and there∣in for ever magnifie the name of God for all his mercies vouchsafed so liberally to them. The people of Israel are signally obliged to this, in that the omnipotent Creatour of heaven and earth is plea∣sed immediately to preside among them, to give them laws by which to live, and to exhibite himself graciously to them in his Sanctuary, and to fight their battels for them against their enemies, having brought them out of the slavery of Aegypt into the plenty of Canaan. And the Christian Church are much more obliged to this, for the re∣demption by Christ, and the regal government to which by his resurrection he was installed, spiritual, exercised by his word and grace in the hearts of his faithfull people. O let us all with all possible exultation, with all the solemnest expressions of thankfull hearts, commemorate and celebrate these mercies of his.

4. For the Lord taketh pleasure in his people: he will ‖ 1.611 beautifie the meek with salvation.

Paraphrase. 4. For those that humbly and faithfully adhere to him, he will never cease to love, he will delight to doe them good, and, be they never so low, rescue and exalt them, and give them illustrious deliverances from all their temporal (and spiritual) enemies.

5. Let the saints be joyfull with glory: let them sing aloud in their beds.

Paraphrase. 5. And when they are thus rescued and injoy a quiet re∣pose, they are in all reason obliged to praise and magnifie their deliverer, (and so to anticipate the state of heavenly joys, where being arrived at our safe harbour, and rest from the pressures and sins of this life, we have nothing to doe but to bless and glorifie God, to rejoyce and triumph in him.)

6. Let the high praises of God be in their mouth, and a two-edged sword in their hand,

7. To execute vengeance upon the heathen, and punishments upon the people;

8. To bind their Kings with chains, and their nobles with fetters of iron;

9. To execute upon them the judgment written, This honour have all his saints. Praise ye the Lord.

Paraphrase. 6, 7, 8, 9. And those that thus depend on God, and thankfully acknowledge his works of mercy toward them, shall be signally assisted by him, as Moses and Joshua were, whilst one held up his hands to pray and the other to fight, Exod. 17.11. God will make use of such, imploy and assist and prosper them wonderfully in executing his judgments on sinfull people, when the measure of their iniquities is filled up, and God's decree gone out against them, as it was against the seven nations whose lands the Israelites took, destroyed their Kings, put some of them in gyves, as Adonibezek, Jud. 1.7. and eradicated the whole people. (And thus in a mystical sense hath the faith of Christ been assisted by God, and prospered and propagated wonderfully, till it subdued the greatest Princes and Empire of the world to the sceptre of Christ.) And this certainly is a glorious prerogative of the people and beloved of God, for which they are obliged for ever to magnifie him, and sing perpetual Hallelujahs to him.

The Hundred and Fiftieth PSALM.

‖ 1.612 Praise ye the Lord.

The last Psalm is a solemn exhortation to all men in the world, to make use of all melodious Instruments and Voices to celebrate the praises of God's power and majesty. The title of it was, according to the matter, Hallelujah.

1. PRaise God in his sanctuary: praise him in [ a] the firmament of his power.

Paraphrase. 1. O let us praise and mag∣nifie the God of heaven, that dwelleth so high, in power and glory, above us poor creatures on this earth, and yet is pleased to exhibit and presentiate himself to us, to hear and answer our prayers, and accept and reward our praises in the place of the publick assembly. O let us be sure constantly to meet him there, and render him our humblest Eucharistical acknowledgments for all his mercies (those especially vouchsafed to us in Christ.)

2. Praise him for his mighty acts: praise him according to † 1.613 his excellent greatness.

Paraphrase. 2. He hath shewed forth wonderfull acts of power to∣ward us, not once or twice, but frequently reiterated his miracles of mercy: O let our acknowledgments indeavour to bear some proportion with them in the ardency and frequency of our services.

3. Praise him [ b] with the sound of the trumpet: praise him with the psaltery and harp.

4. Praise him with the timbrel and dance: praise him with stringed instru∣ments and organs.

5. Praise him upon the loud cymbals: praise him upon the high-sounding cymbals.

Paraphrase. 3, 4, 5. All the instruments of Musick that are at any time used to express the greatest ovations, to attend the no∣blest triumphs or festivities, the trumpet, the psaltery or decachord, the harp, the tim∣brel, the cymbals that have the loudest sounds, and are fittest for exultation, and withall the attendants of musick, dancings, such as are customary in seasons of rejoycing, Jud. 21.21. Exod. 15.20. are all very proper expressions of that thanksgiving which we owe unto God, and of the delight we take in paying him that tribute. There being no subject so fit for our devoutest and most vigorous affections to pour out themselves upon, as this of the glorious excellencies and gracious acts of the divine power and goodness toward us.

6. Let every thing that hath breath praise the Lord. Praise ye the Lord.

Paraphrase. 6. Let this therefore be part of the daily constant of∣fices of the Church of God, to sing Hosannahs and Hallelujahs, Psalms and Hymns to him (to frequent the blessed Eu∣charist, the cup of blessing and rejoycing.) And let him be thought unworthy to live, to injoy the breath of life (or any of the graces of God's spirit) which doth not chearfully exercise himself in this part of devotion, as ready to acknow∣ledge the receipt of mercies from God, as to solicit them.

HALLELƲJAH.

Annotations on Psal. CL.

[ a] * 1.614V. 1. Firmament of his power] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 expansion, which by the LXXII. is generally rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 firmament, (in respect of the firmness, stabi∣lity and compactedness of that vast body, so di∣stended and beaten out, as it were, by God, after the manner of a plate of gold or any other metal) is known to comprehend both the regions of the air, and all the celestial orbs, all that is above, and surrounds the earth. Here it is taken, as Gen. 1.14. for the superiour part of this Expansion, that which we call the heavens, which being the place of God's special residence, is called the expansion or firma∣ment of his power, the throne where this powerfull God of heaven dwells. But then, as the sanctuary, or place of God's appointed solemn worship here below, is by the Apostle, Heb. 9.23, 24. styled the figure and pattern, or copy of heaven, and God pleased in a singular manner to presentiate and exhibit himself there; so the sanctuary in this verse, exprest by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in his holy, or holiness, but by the Chaldee exprest to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the house of his sanctuary, is poetically set down by this style which belongs to heaven it self, as the Church of God in the New Testament is oft styled the kingdom of heaven. So Aben Ezra renders the firmament by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the ark, and saith the Psalm is an exhortation to the Levites to praise God, who upon these ten sorts of instruments were wont to play in the Temple, and accordingly all of them are distinctly reckoned up.

[ b] * 1.615V. 3. With the sound of the trumpet] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 undoubtedly signifying a trumpet, and so in∣terpreted by the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lightly varied from the Hebrew, is yet rendred by the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (from which the Latin cornu is but little removed) an horn; but this not to inject any suspicion that any other instru∣ment is here meant, but onely to refer to the an∣cient custom of making their trumpets of that mat∣ter, the horns of beasts bored or made hollow, agreeable to which is the Arabick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a trumpet (and the Latin buccina hath some affinity to that) from the common Hebrew verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to empty or make hollow. The use of trumpets in war to cele∣brate a victory, and not onely so, but to excite their souldiers and encourage them to fight, is most known, and allowed by the usage of all na∣tions to have that propriety in it, and so might not unfitly be derived from the camp to the spiri∣tual 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or warfare, God's service in the Tem∣ple, both to celebrate their thanksgivings with this solemnity of greatest joy and transportation, and also to quicken, to stir up affections in the performance of such sacred Offices. The first men∣tion we find of it in Scripture is in consort with thunder from heaven, Exod. 19.16. to solemnize and signifie the presence of God on Sinai, and to raise a reverence in the people, and withall to assemble them thither. And that use of it for the calling assemblies, as it is taken from the military custom of assembling all to battel unanimously by this sound, so is it of God's own appointment, Numb. 10.2. and to that use I suppose are the trumpets designed which are mentioned with other utensils of the Temple, 2 King. 12.13. snuffers, basins, trumpets, &c. But for the use of trumpets in consort or harmony with other instruments, for the lauding of God, to which onely this place be∣longs, the first mention we find of them is 1 Chron. 13.8. at David's fetching the Ark from Kiriath-jearim, when he and all Israel played before God with all their might, with singing, and with harps, and with psalteries, and with timbrels, and with cym∣bals, and with trumpets: so again c. 15.28. So on another, and not so festival an occasion, when on Azariah's prophesie Asa and Judah made a cove∣nant to God, 2 Chron. 15. they sware unto the Lord with a loud voice, with shouting and with trumpets and with cornets, v. 14. And as Jehosaphat 2 Chron. 20.20. at his going out against his enemies, to his ex∣hortation to belief in God, adds the appointing of singers unto the Lord, v. 21. (and this attended with a signal blessing, v. 22. a victory over their ene∣mies wrought by God's hand) so they celebrated their triumph accordingly, going in procession to Jerusalem with psalteries and harps and trumpets, v. 28. So on Hezekiah's reformation and sacrifice 2 Chron. 29.26. the Levites stood with the instruments of David, and the Priests with the trumpets: and when the burnt-offering began, the song of the Lord be∣gan also with the trumpets, and with the instruments ordained by David King of Israel. So at the lay∣ing the foundation of the Temple, when it was re∣edified, Ezra 3.10. they set the Priests with trum∣pets, and the Levites with cymbals: and so at the dedication of the wall, Neh. 12.41. And as here, so Psal. 118.6. the praises of God are appointed to be sung with that joyfull noise that the harps and trumpets and cornets do send forth. From these premisses it will not be difficult to judge of the so∣lidity of that Annotation which the Geneva Bible hath affixt to this verse in these words, Exhorting the people to rejoyce in praising God, he maketh men∣tion of those instruments which by God's command∣ment were appointed in the old Law, but under Christ the use thereof is abolished in the Church. If by this phrase, appointed by God's commandment in the old Law, be meant, that the use of these instruments was any part of the Ceremonial Law, given by God to Moses (in which onely the abolishing of it in the Christian Church can be founded with any appearance of reason) it already appears that there is no truth in this: For as this practice of praising God with the assistance of instrumental as well as vocal musick is found to be ancienter than the gi∣ving of the Law in Sinai, (much more then of the ceremonies in God's service either in the Taber∣nacle or Temple) being related of Miriam the prophetess, the sister of Aaron, Exod. 15.20. that to celebrate the delivery out of Aegypt, to Moses's song, took a timbrel in her hand, and the women went out after her with timbrels and with dances; so the appointment of it in God's service cannot by the scripture be deduced from any higher original than that of David, according to that of 2 Chron. 29.26. which expresseth the instruments to have been or∣dained by David. The appointment, I say, or praescript command; for as to the practice of it, we have an earlier example and instance of that 1 Sam. 10.5. where the company of prophets are met by Saul, coming down from the high place with a psal∣tery, and a tabret, and a pipe, and a harp before them, while they prophesied, or sang praises to God. And another yet earlier I mentioned, that of Miriam and her maidens. And indeed the universal usage

among all the nations that we reade of, gives us cause much rather to assign it a place in the natu∣ral Religion which the common light of Reason directed all civilized Nations to, in attributing honour to God, than to number it among the ce∣remonies of the Mosaical Law. Homer, one of the ancientest heathen writers that we have, gives a sufficient account of the usage of the Greeks in ce∣lebrating the praises of the Gods and Heroes up∣on the Harp; and after him nothing more fre∣quent than the mention of the Paeans, Dithyram∣bicks, Choriambicks, Pythaulae, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Bacchus, the Phrygian way of service unto Cybele with the Drum, the Egyptians to Isis with the Timbrel or Sistrum. Of the more Eastern practice the third of Daniel is sufficient testimony, where the sound of the Cornet, Flute, Harp, Sackbut, Psal∣tery, Dulcimer, and all kinds of Musick are used in the worship of their Idol-Gods, v. 5. As for the Western or Roman, Musick was so great an ingre∣dient in their Religion, that in the first Ages of that state, before they had learnt and received in to their own the rites of the nations they conque∣red, the Tibicines had a College or Corporation among them; and when upon a disobligation they left the City, the Senate addrest a solemn Embas∣sy to them to bring them back, and at their return courted them with the donation of all the privi∣leges they desired. By all this it appears how little affinity to truth there is in that observation, which made Church-Musick a piece of abrogated Judaism, it being no part of the Law given by Moses, and so great a part of the Religion of those to whose rites the Mosaical oeconomy was most contrary; and yet so far also from being defamed by the Idolatrous heathens using of it, that the Prophets among the Jews practised it, Miriam celebrated the deliverance from Aegypt with it in the presence of Moses, and David solemnly ordain'd and en∣dow'd it, (and from him the rest of the Kings of Judah) in the Tabernacle and the Temple. Which appointment of David's although I suppose it not so far to be extended as to lay an obligation on all Christians in all their services to use this solemni∣ty of instrumental Musick, David's practices being not thus obligatory to us, nor his appointment reaching all Christians; yet 1. neither is there any reason deducible from hence to perswade us, that these Instruments taken in to assist in God's service either then were, or now are, unlawfull on that account, because they were not commanded by God, but appointed by David: for it being evident that David was both a Prophet and a King, the former (if not the latter of these alone) en∣abled and qualified him to ordain ceremonies in God's service, as is visible in his numbring the age of the Levites, 1 Chron. 23.27. otherwise than Moses had appointed, v. 3. and Numb. 4.3. and by his design to build God a Temple not comman∣ded (but after forbidden) and yet his design of do∣ing it approved by God. And 2. the motives which recommended the use thereof to David and his successours after him, being not shadows of things to come (which therefore by the presence of the substance, the coming of Christ, are aboli∣shed) but reasons of equal efficacy now, and before, and in his time, viz. the propriety of those sounds to express and add to the solemnity of rejoycing, to enliven and stir up dull, and to compose irre∣gular affections, to raise and inflame devotion, to transport into holy ecstasies, and this, as Boe∣thius tells us, by vertue of the answerableness of the notes in Musick to those observed by nature in the temper of the body, which makes a well-composed harmony, a moral at least, if not even a natural instrument to work changes in humane affections, and if the Musick be designed with Judgment, and with respect to the present occa∣sions, that change must in reason be to the better, and not to the worse. On these premisses, I say, the least that can be inferred is, that if we onely consider Church-Musick as a sutable attendant on Divine Service, it is no more abrogated by the Gospel, than prostration of the body in prayer, set∣ting apart Festival Solemnities, making Oblations, building Oratories, and the like; and 2. if we joyn to this the consideration of the particular uses of it, then unless we have none of these wants which Musick is proper to supply, the Use may now as reasonably be retain'd in the Church (and that for other parts of God's Service as well as that one of Lauds and Magnificats, from the ex∣amples of Asa and Jehoshaphat forementioned) as it was introduced into God's Service in, and be∣fore the Temple. Yet when I say it may, I do not assume it must: When by the consent (in a manner) of all mankind I discern it look'd on as an agreeable attendant and ornament of natural Religion, I do not yet esteem it either as any the least part of the Substance, or so much as a neces∣sary rite of Divine Service, but place it in the classis of those things which, when they are sea∣sonably and decently and reverently used, express our honour to the Deity. 'Tis most certain, I may speak the praises of God without the addi∣tion either of Instrumental or even of Vocal Mu∣sick; and so I know we may pray, and not in a Church or consecrated place, and without the low∣liest posture of the body, that of prostration. Yet it will as little be doubted upon Christian Principles, or those which are common to all Re∣ligion, but, as these, so that, when it is (by the Piety of Governours, or without, so it be not against, their commands) superinduced, it will with good propriety fill up the solemnity and ho∣nourary respect, and so (though abstracted from the forementioned accessory advantages) maintain, against all rational opposition, the decency of retaining it in the Church of Christ. 3. To say still, after all this, that it is abolished in the Christian Church, and neither to shew where, nor to tender any analogy or parity of reason by which that may (with some probability at least) be inferred, but having untruly suggested, that it was appointed by God in the Old Law, on that undue suggestion onely, without the least tender of farther proof, to dictate magisterially that it is abolished, what is this but the fallacy in Logick of begging the Question, and no small degree of the sin of dogmatizing, as far from the methods of Reason, as the purity or liberty of the Gospel? Especially when the Apostle under the New Te∣stament, by prescribing Psalms and Hymns and spi∣ritual Songs, Col. 3.16. which three words are ob∣served to comprize all the sorts of Songs and Psalms mentioned among the Jews in the Old Te∣stament (of the last of which those very Geneva-Annotations say, that they are peculiar and artifi∣cious songs, made fuller of musick) and by the ad∣dition of singing, and making melody (the latter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 probably referring to ‖ 1.616 Instrumental, as the former to Vocal Musick) seems so far from the least unkindness to the Musick customary in the Temple, that he rather recommends it on fit occasions to the Christians. Nor can there be any reason rendred, either Christian or Moral, why

vocal Musick should be commanded under the Gospel, and yet instrumental forbidden; or why Songs more than ordinarily artificious, and fuller of Musick, being in the Genevan judgment pre∣scribed, should yet be interdicted the additional use of the Harp or Organ, or any other sort of grave, solemn, and most esteemed musical In∣struments, to accompany, and either assist, or adorn them. A more rational enquiry it would be, whether when the holy anointing oil, where∣with the Tabernacle was anointed, was not to be used for secular purposes under the severest penalty, Exod. 30.33. such Instruments, 1. so so∣lemnly appointed, and thereby in a manner con∣secrated by David the holy Psalmist, and 2. ho∣noured by the usage of the Temple, and also the Christian Church, be not in some degree debased, if not prophaned, by being forbidden their Original proper Use, and imployed to uses most contrary.

HOSANNAH, HALLELƲJAH.

THE END.

Notes

• ‖ 1.1

  solitude, they found not the way to an inhabi∣ted city,
• † 1.2

  when di∣stress was upon them see Psal. 10••.44.
• * 1.3

  Let them acknow∣ledge to the Lord, his mercy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.4

  See v. 6.
• * 1.5

  See v. 8.
• ‖ 1.6

  from or because of the way of
• † 1.7

  See v. 6.
• * 1.8

  See v. 8.
• ‖ 1.9

  are g••ddy, 〈◊〉〈◊〉 turned round
• † 1.10

  see v. 6.
• * 1.11

  stilled the storms into a calm,
• ‖ 1.12

  see v. 8.
• † 1.13

  saltness 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.14

  diminished not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.15

  evil op∣pression 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.16

  solitude 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and when they return to the Law, Chald.
• * 1.18

  Who is wise? he will lay up these things, and they—
• ‖ 1.19

  bounties
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.33

  prepared, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 see Psal. 57.7.
• † 1.34

  I will 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.35

  from above
• † 1.36

  unto 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.37

  skyes: see note on Psal. 57. c.
• ‖ 1.38

  or, upon
• † 1.39

  cast my—
• * 1.40

  s••it
• ‖ 1.41

  Hadst
• † 1.42

  distress 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.47

  or my praise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for them, Syr. Deum pro ipsis co••∣precatus. Castel.
• ‖ 1.49

  the adver∣sary
• † 1.50

  or, good wicked.
• * 1.51

  usure•• seise on
• ‖ 1.52

  his end be to destructi∣on, and in the next generation••
• ‖ 1.53

  and bro∣ken in heart to slay him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.54

  This is, or shall be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.55

  walk or go, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.56

  about its declining 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.57

  is emacia∣ted from
• * 1.58

  this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.59

  They will curse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.60

  they have risen up 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.61

  and shall be put to shame 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.62

  oppose, pursue
• * 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.64

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.65

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.67

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.69

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.70

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.71

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.73

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.74

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.75

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.80

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.81

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.82

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.83

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.84

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.85

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.86

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.87

  a people of voluntary oblations
• † 1.88

  ar••y or ••ortes
• * 1.89

  the san∣ctuary.
• ‖ 1.90

  thy chil∣dren shall be to thee the dew from the womb of the morning.
• * 1.91

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the world to come Chald.
• † 1.92

  nation••, he shall fill them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.93

  strike through (see v. 5.) the head e∣ver much land 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.94

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.95

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.96

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.97

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.98

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.99

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.100

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.101

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.102

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.103

  Edit. Pamel. p. 586. G.
• * 1.104

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.105

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.106

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.107

  secret or c••••nsel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.108

  studied by or found by, or in all their purpo∣ses, or de∣s••gns.
• * 1.109

  honour and glory 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.110

  him a name or memorial by or of his wonderfull—
• † 1.111

  gracious
• * 1.112

  or spoil, see note d.
• ‖ 1.113

  virtue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.114

  fidelity
• * 1.115

  are they to all that do the•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.116

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.117

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.118

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.119

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.120

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.121

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.122

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.123

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.124

  Hallelujah: see note a. on Psal. 111.
• † 1.125

  be delight∣eth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.126

  or words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.127

  judgment 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.128

  look upon his oppres∣sors.
• * 1.129

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.130

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.131

  Hallelujah
• † 1.132

  exalteth himself to dwell.
• * 1.133

  Who hum∣bleth himself to behold in heaven and in earth.
• ‖ 1.134

  setteth the barren in a family a—
• * 1.135

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.136

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.137

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.138

  barbarous people
• † 1.139

  to or for his holiness
• * 1.140

  power.
• ‖ 1.141

  turned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.142

  lake of
• * 1.143

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.144

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.145

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.146

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.147

  So also the Jewish Arab, who having begun the for∣mer Psalm with [even as, O Lord thou diddest when Is∣rael went out of Aegypt, &c. begins this with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 even so, O Lord, thou dost not, or do thou not to us what we deserve but to thy name, &c. So Kimchi notes it of some copies.
• * 1.148

  'Tis not with us, O Lord, not with us.
• ‖ 1.149

  breath, or ••u••o••r,
• † 1.150

  the small with the—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adde
• * 1.151

  upon you, upon you, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.152

  heavens of heavens 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.153

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.154

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.155

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.156

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.157

  I desired that the Lord would hear my voice, my
• † 1.158

  That he would in∣cline
• * 1.159

  and in my days I will call upon him.
• ‖ 1.160

  found me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.161

  or little ones 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.162

  flight (see note on Psal. 31.••.)
• ‖ 1.163

  I pray thee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.164

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.165

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.166

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.167

  ••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.168

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.169

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.170

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.171

  with in∣largement, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.172

  is to me among my helpers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.173

  look upon, see note on Psal. 112.2.
• ‖ 1.174

  in the name of the Lord will I trust, there∣fore I will— see note a.
• † 1.175

  see v. 10.
• ‖ 1.176

  or flamed
• † 1.177

  In the name— see v. 10.
• ‖ 1.178

  Chaff, Syr.
• * 1.179

  to ruine or falling
• ‖ 1.180

  is the gate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.181

  so the Jewish Arab.
• † 1.182

  was fr•••• the Lord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.183

  from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.184

  and hath shined up∣on us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.185

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.186

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.187

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.188

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.189

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.190

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.191

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.192

  obser••e, see note a.
• † 1.193

  That also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.194

  that
• ‖ 1.195

  very much 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.196

  to any great de∣••••ee.
• † 1.197

  to observe, or, that he may observe thy word.
• * 1.198

  laid up 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.199

  for all 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.200

  consider or, behold 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.201

  Rende•• unto
• † 1.202

  I will
• * 1.203

  is taken up in longing for, or, l••••e to thy—
• ‖ 1.204

  cursed are they which
• † 1.205

  observed see note ••.
• * 1.206

  or, men of my counsel
• ‖ 1.207

  or, medi∣tate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.208

  distils, weep••,
• * 1.209

  raise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.210

  because thou hast dilated
• † 1.211

  observe it (see note a.) by way of re••ard.
• ‖ 1.212

  observe (see note ••.)
• † 1.213

  watch or keep 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.214

  leade or ••••ide
• ‖ 1.215

  to thy ser∣vant thy word which is to the fea∣ring thee.
• † 1.216

  return a word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.217

  to any great degree (see note b)
• † 1.218

  A tempest 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 see Ps. 11.6.
• ‖ 1.219

  observed see note a.
• † 1.220

  besought thy face 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.221

  troops
• ‖ 1.222

  〈◊〉〈◊〉 good∣ness of incli∣nation or manners.
• † 1.223

  observe see note ••.
• * 1.224

  gross as it were with ••at.
• ‖ 1.225

  shall see me and be glad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.226

  righteou••∣ness 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.227

  have de∣praved, per∣verted me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.228

  or hath longed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.229

  I have ex∣pected 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.230

  or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.231

  Affectio∣nately incli∣neth, Jewish Arab.
• * 1.232

  or, are ••ted
• ‖ 1.233

  Thou art for ever, O Lord.
• † 1.234

  or to this day (see note w.)
• * 1.235

  thy judg∣ments.
• * 1.236

  I.
• ‖ 1.237

  the e••••ent
• † 1.238

  that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.239

  observe (see note ••.)
• ‖ 1.240

  the judg∣ments of thy righte∣ousness. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.241

  or, by 〈◊〉〈◊〉 of return (see note ••.)
• * 1.242

  those that think evil
• ‖ 1.243

  observe see note a.
• † 1.244

  shall de∣light my self 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 see v. 16. and 47.
• * 1.245

  cunning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.246

  destroyest the dross, all—
• † 1.247

  is in hor∣rour 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.248

  or inter∣pose.
• ‖ 1.249

  to perform to the Lord
• † 1.250

  or topaz. see note on Ps. 19. f.
• * 1.251

  all thy precepts, even all I hate ap∣proved—
• ‖ 1.252

  observe (see note ••.)
• † 1.253

  opening
• * 1.254

  gasped 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.255

  according to the man∣ner toward 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.256

  justice and truth excee∣dingly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.257

  constrei∣ned
• * 1.258

  tried in the fire 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.259

  observe (see note ••.)
• † 1.260

  watches
• ‖ 1.261

  or wearied or troubled
• † 1.262

  The be∣ginning of thy word is truth— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.263

  there is no scandal to them.
• ‖ 1.264

  be for my help 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.265

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.266

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.267

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.268

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.269

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.270

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.271

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.272

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.273

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.274

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.275

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.276

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.277

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.278

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.279

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.280

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.281

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.282

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.283

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.284

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.285

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.286

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.287

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.288

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.289

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.290

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.291

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.292

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.293

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.294

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.295

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.296

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.297

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.298

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.299

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.300

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.301

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.302

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.303

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.304

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.305

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.306

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.307

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.308

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.309

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.310

  ascents.
• † 1.311

  so the Syriack (see note a.) and R. Kim∣chi (see note c.)
• * 1.312

  a false tongue give thee, or what shall it add to thee?
• ‖ 1.313

  long, 1
• * 1.314

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.315

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.316

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.317

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.318

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.319

  〈◊〉〈◊〉 in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.320

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.321

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.322

  Ascents▪ see note on Psal. 1••0.••.
• † 1.323

  from be∣fore, or from the presence of the Lord.
• † 1.324

  Nigher than thy shadow at, or from thy right hand, Jewish Arab.
• * 1.325

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.326

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.327

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.328

  ascents. see note on Psal. 120. a.
• † 1.329

  have stood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.330

  joyned to it self toge∣ther
• ‖ 1.331

  by, or ac∣cording to the com∣mandment, or testimony to Israel.
• † 1.332

  s••t
• * 1.333

  speak peace of, or on,
• * 1.334

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.335

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.336

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.337

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.338

  ascents,
• † 1.339

  the inso∣lent,
• * 1.340

  proud op∣pressours.
• * 1.341

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.342

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.343

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.344

  ascents.
• † 1.345

  torrent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.346

  it had pa•••• over our soul, even swelling or proud wa∣ters.
• * 1.347

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.348

  ascents.
• † 1.349

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.350

  Jerusalem hath hills round about her
• ‖ 1.351

  wickedness 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.352

  or pervert their
• * 1.353

  send or cast
• * 1.354

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.355

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.356

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.357

  ascents.
• † 1.358

  are reco∣vered to health.
• * 1.359

  we have been made glad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.360

  dry land
• † 1.361

  little
• * 1.362

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.363

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.364

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.365

  —plausira, Tribulaque, Trabeaeque, & iniquo pondere raftri. Virg. Georg. 1.
• † 1.366

  of ל
• * 1.367

  or, you do vainly that are hasting to rise, &c.
• ‖ 1.368

  when, or whereas, or since
• ‖ 1.369

  when 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.370

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.371

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.372

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.373

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.374

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.375

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Good shall be to thee in the world to come. Chal.
• * 1.376

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.377

  They have very much or sorely— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 see Psal. 123.3.
• a 1.378

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.379

  they shall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.380

  be pluck∣ed up.
• * 1.381

  meter
• ‖ 1.382

  gathers the bandf••
• † 1.383

  or arm
• * 1.384

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.385

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.386

  hasteneth to the Lord from the guards in the morning, the guards in the morning.
• † 1.387

  to the Lord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.388

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.389

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.390

  But
• † 1.391

  or level'd and quieted my soul,
• * 1.392

  with or toward 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.393

  with me as — 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.394

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.395

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.396

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.397

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.398

  humility,
• † 1.399

  bed-stead 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.400

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.401

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.402

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.403

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.404

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.405

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.406

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.407

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.408

  even as one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.409

  that de∣scended
• * 1.410

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.411

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.412

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.413

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.414

  or, in ho∣liness
• * 1.415

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.416

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.417

  Hallelujah.
• ‖ 1.418

  from man to. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.419

  plead for
• * 1.420

  a nose, b•• there is no breath in their no∣strils.
• * 1.421

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.422

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.423

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.424

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.425

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.426

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.427

  took u•• captive, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.428

  carried us up,
• ‖ 1.429

  forget.
• † 1.430

  or, ad∣vance not Jerusalem in the be∣ginning of my joy, or mirth.
• * 1.431

  the de∣stroyer,
• * 1.432

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.433

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.434

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.435

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.436

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.437

  above
• * 1.438

  above
• ‖ 1.439

  thou shalt strengthen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.440

  or, for they shall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.441

  For the Lord is high, and hath— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.442

  nose
• † 1.443

  perform for me,
• * 1.444

  do not thou let go
• * 1.445

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.446

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.447

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.448

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.449

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.450

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.451

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.452

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.453

  from far 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.454

  searchest
• * 1.455

  or, When there is not a word in my tongue, O Lord, thou know∣est all (see note b)
• ‖ 1.456

  distrest, or begirt
• † 1.457

  admirable above
• * 1.458

  doe or deal with it
• ‖ 1.459

  but or yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.460

  formed, or power of
• † 1.461

  compac∣ted
• * 1.462

  confess to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.463

  embroide∣red
• † 1.464

  rude mass, and on thy books were all written (as they were daily fashioned and not one of them was left out, or when there was not one of them.
• * 1.465

  prevailing or exceeding
• ‖ 1.466

  multiplied above the—
• † 1.467

  or wilt thou 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.468

  talk of thee for mis∣chief.
• ‖ 1.469

  wearied, nauseated, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.470

  they have been to me for enemies. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.471

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.472

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.473

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.474

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.475

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.476

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.477

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.478

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.479

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.480

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.481

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.482

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.483

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.484

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.485

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.486

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.487

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.488

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.489

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.490

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.491

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.492

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.493

  see Chal∣dee paraph. v. 9.
• † 1.494

  or, with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.495

  do they gather or prepare
• ‖ 1.496

  or suffer not his—to go forth, proceed
• † 1.497

  the— shall cover 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.498

  Burning —shall
• ‖ 1.499

  they shall be
• † 1.500

  A syco∣phant shall not —
• * 1.501

  act the—
• ‖ 1.502

  plea (see note on Ps. 135.••)
• * 1.503

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.504

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.505

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.506

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.507

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.508

  directed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.509

  lifting up
• * 1.510

  or, My heart shall not incline to an evil word, to contrive de∣vices inim∣piety,
• ‖ 1.511

  I will not partake in their delica∣cies.
• † 1.512

  Reproach will bruise me that am righteous, and rebuke me, but that poisonous oyle shall not bruise my head; for my pray∣er shall be in their mis∣chiefs.
• * 1.513

  Their Judges are left by the sides of the rock, and have heard my words, that they—
• ‖ 1.514

  As one that cuts and sl••ts the earth, our bones are scattered at the mouth of Scheol.
• † 1.515

  or, pour not ou••, wast not away
• * 1.516

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.517

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.518

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.519

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.520

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.521

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.522

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.523

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.524

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.525

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.526

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.527

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.528

  will cry 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.529

  will (so the Jewish Arab)
• * 1.530

  will pour
• ‖ 1.531

  will shew
• † 1.532

  look (so the Jewish Arab)
• * 1.533

  behold, and there is none that will—
• ‖ 1.534

  is lost from—
• † 1.535

  vindica∣teth
• ‖ 1.536

  or, they
• † 1.537

  through me shall the righteous come about, when thou
• * 1.538

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.539

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.540

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.541

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.542

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.543

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.544

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.545

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.546

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whe•• his son pur∣sued him, LXXII.
• † 1.547

  R. Ki••∣chi.
• * 1.548

  in
• ‖ 1.549

  beat—to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.550

  the dead of the age.
• * 1.551

  And ו
• ‖ 1.552

  is to thee as— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.553

  let thy good spirit lead me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.554

  Thou shalt—
• † 1.555

  thou shalt
• * 1.556

  shalt thou
• * 1.557

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.558

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.559

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.560

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.561

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, LXXII. so the Chaldee also v 10.
• † 1.562

  mercy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.563

  let them smoke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.564

  of ten strings 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 see Psal. 32. note a.
• † 1.565

  growing great 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.566

  from this to that sort, see note c.
• ‖ 1.567

  folds, see note d.
• † 1.568

  fat, or fleshy
• * 1.569

  cry
• ‖ 1.570

  fields, or yards.
• * 1.571

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.572

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.573

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.574

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.575

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.576

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.577

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.578

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.579

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.580

  beauty or splendor of the glory 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.581

  issue or pour out
• * 1.582

  glory of the splendor of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.583

  mercifull
• * 1.584

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.585

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.586

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.587

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.588

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.589

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.590

  Hallelu∣jah. See note on Psal. 106. a. and 111. a.
• † 1.591

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 LXXII.
• * 1.592

  or fidelity 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.593

  or pleadeth the cause, see note on Ps. 132. a.
• † 1.594

  see Psal. 147. Pa∣raphr. on the Title.
• * 1.595

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.596

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.597

  Hallelu∣jah.
• ‖ 1.598

  of his un∣derstanding there is no number or computati∣on 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.599

  Beg••
• † 1.600

  fat▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.601

  every 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.602

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.603

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.604

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.605

  Hallelu∣jah.
• ‖ 1.606

  or whales 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.607

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.608

  Hallelu∣jah
• † 1.609

  So R. Sa••di∣••h Ca••n and Kimchi in∣terpret it of the days of the Messias.
• * 1.610

  let his praise be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.611

  or glorify
• ‖ 1.612

  Hallelujah.
• † 1.613

  the multi∣tude of his magnifi∣cence. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.614

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.615

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.616

  The Psal∣••ery is a known In∣strument among the Hebrews, to which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may refer.