A paraphrase and annotations upon the books of the Psalms, briefly explaining the difficulties thereof, by H. Hammond D.D.

THE BOOK OF PSALMS.* 1.1 (Book 1)

BOOK of Psalms] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which in Piel signifies to praise, or celebrate,* 1.2 or de∣praedicate, doth import no more, than hymnes or lauds, accordingly the singing them is Mat. xxvi. 30. exprest by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having sung an hymn. But being, as they generally were, set to be sung to Musi∣cal instruments (see Psal. CL.) i. e. sung and plai'd to∣gether, which is the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith He∣sychius, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Psalterie, was, we know, a Musical instru∣ment, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are in the antient Glossaries ren∣dred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gently to touch, and move, as the Musician touches the Lute or Harp) therefore the Lxxii have not unfitly rendred it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and thence the Latine and we Psalmi, Psalms, and the Syriack, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to modulate either with voice or instru∣ment, to sing or play;; and this title is made use of by S. Luke in the New Testament Luke 20.42. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Book of Psalms. The Lxxii now read not the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 book, but either simply 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psalms, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psalterie (which yet properly signifies the in∣strument to which the Psalms were sung, sometimes called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from whence the Latine nablium, sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a decachord or instru∣ment of ten strings) but the Syriack as well as the Hebrew reteining that title, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.3 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 book of Psalms, and S. Luke citing it in that style, there is little reason to doubt, but this was the antient Greek inscription of it. But this without question prefixt here by† 1.4 Esdras, or whosoever else it was, that made this Collection of di∣vine hymns. For it is sure that all these Psalms are not the fruit or product of one inspired brain. David indeed was the composer of many, if not most of them, who is therefore called the sweet Psalmist of Israel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sweet in Psalms, or the composer of such sweet melodies, by whom the Spirit of the Lord spake, and his word was in his tongue. 11 Sam. xxiii. 1, 2. that man very highly valued, and advanced by God, a King, and the source of the Jewish Monarchie, as it was to spring from the tribe of Judah, and withall a Prophet by God inspired (and accordingly as these Psalms contein many signal predictions of the Messias, who was to spring from Davids loins, and so of Gods dealings under the Gospel both with his faithful servants, and obstinate enemies, so in the Syriack inscription of them, to the Hebrew title, the book of Psalms, is added 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of David the King and Prophet.) Unto other his titles,* 1.5 S. Austin from the authority of 11 Sam. xxiii. 2. addes, vir in Canticis eruditus, qui harmoniam Musicam

non vulgari voluptate sed fidei voluntate dilexerat, that he was eminently skilled in canticles as one that loved musical harmony with the will of faith (thereby to glorifie his Creator and Redeemer) and not from any sensu∣al pleasure, such as men vulgarly take in Musick. So* 1.6 S. Hierome also, David Simonides noster, Pindarus, & Alcaeus, Flaccus quoque, Catullus, & Serenus, Christum lyra personat, & decachordo Psalterio ab in∣feris suscitat resurgentem. Simonides, Pindar, and Alcaeus among the Greeks, and Horace, and Catullus, and Serenus among the Latines, were famous for their Odes or Poetick songs, but David to us supplies abundantly the place of all them, sounds Christ upon the harp, and with the ten stringed Psalterie raiseth or celebrates his rising from Hades. But the most illustrious title of this Psalmist is, that he was the Father of that line from whence our Saviour Christ sprang, and so was fitted above any other, by being the first King of that line, to be, in a signal manner, a type of him. But beside David, some other there were, who composed some of these Psalms; of Moses there can be no que∣stion, the title as well as matter of the ninetieth Psalm assuring us it was written by him. For Asaph also there is some probability, when of Hezekiah we read, that he commanded the Levites to sing praise unto the Lord with the words of David, and of Asaph the Seer, 2 Chron. 29.30. where Asaph is set down to be, as a Prophet, so a Psalmist also, and joyned with David as such; and agreeably the fiftieth Psalm inscribed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.7 to Asaph, is by the Chaldee affirmed to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the hand of Asaph, and so some others also. And although 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being a note of the dative case, may possibly signifie no more than that the Psalm was committed to him, as to a singer, or player on instruments, as Psalms are frequently inscribed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the Prefect of his Musick, and then the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may also refer to that, according to that of 1 Chron. xvi. 7. where David delivered the cv Psalm into the hand of A∣saph and his brethren, (and so 'tis evident the thirty ninth Psalm which is exprest to be Davids, is yet inscribed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to Jeduthun, who as well as Asaph is called the Kings Seer 11 Chron. XXXV. 15.) yet when 'tis remembred, that this is the form of inscribing Davids Psalms, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being there taken for of, not to) and that of the several Psalms, cv.xcvi.cvi. which are in part recited, 1 Chron. xvi. 8. &c. 23. &c. 34.35, 36, 37. and said to have been delivered into the hand of Asaph, not one of them is now inscribed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it still remains probable from the force of 11 Chron. xxix. 30. that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 denotes Asaph the Composer or Author of those Psalms. As for the others, which are found named in the titles of the Psalms, the sons of Coreh, Eman, Ethan, Jeduthun, it cannot be concluded, that those Psalms were com∣posed by them, it being more probable, that they were to be sung by them, as of the sons of Coreh seems clear, or that it is upon some other account, that their names are there mentioned, of which something shall be said, when we come to those Psalms. Of some other Psalms there is little doubt, but they were composed long after David, some in time of the captivity (particularly Psal. cxxxvii. which mentions their sitting by the waters of Babylon) and some at, and after their return, (to which purpose the Syriack understands all the Psalms 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of degrees, i. e. of ascending from Babylon) the authors of which being not specified, there is no ground for any conjecture in that matter.

Of other mens various opinions concerning the Authors of the Psalms, the reader may resort to Sixtus Senensis on the one side, who from the authority of Athanasius and Cyprian &c. ascribes but seventy three to David, those which have his name in their Title, and the rest to Moses, Solomon, Asaph, Ethan, Eman, Jeduthun, and three sons of Coreh; and to Jacobus Peres, who from Origen, Ambrose, Augustine, Hilarie, Cassiodore, makes David the sole author of them all. Of which also see Ludovicus Vives on S. Augustine de Civit. Dei l. XVII. c. 14. Between these two extremes, the middle opinion seems to me most probable, upon the grounds which are here premised, and upon several prejudices, which lie against each extreme, which I shall not here inlarge to insert; but onely adde, that if there were any (asa 1.8 S. Augustine saith there were) which would allow David to be the Author of none of those Psalms, which were inscribed ipsi David in the dative case, they of all others were most worthy refuting, there being no other form of mentioning David in any of the Psalms, but that of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.9 which is by the Latine indifferently rendred, some∣times Psalmus David, sometimes ipsi David, who yet sure, if we will believe our Saviour Luk. xx. 42. was the Author of some of them.

Of this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 book of Psalms, there is, among some of the Hebrews, a division into five parts, every of which is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the second book, beginning at Psal. XLII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the third book, beginning at Psal. LXXIII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the fourth book beginning at Psal. XC. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the fifth book beginning at Psal. CVII. And every of these five solemnly concluding with some special form of praising God, Amen and Amen, the three former, Amen Hallelu-jah, the fourth, every thing that hath breath Hallelu-jah, praise the Lord, the last. How antient this division is appears no otherwise, than that it is observed in the Syriack translation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the second book follows, and so in the rest, but neither in the Chaldee nor LXXII. And the New-Testament, which useth those other forms of citation, the book of Psalms, Luk. XX. 42. Act. 1.10. the Psalms Luk. XXIV. 44. taking notice also of the more minute division into several Psalms, the second Psalm, Act. XIII. 33. and another Psalm v. 35. doth not acknowledge this partition. Of which also it is S. Hilaries affir∣mation, that it was received but of some of the Jewish writers. Aliqui Hebraeorum eos in quinque libros divisos volunt esse, some of the Hebrews will have them divided into five Books, Others, it seems, not so divi∣ding them. Of these Books, see note on Ps. XL. 6.

In that lesser division (introduced, faithb 1.10 Hilary, by the LXXII. and owned by S. Luke in the New-Testament) into the first, second, and other Psalms, some variety also there is, the ninth and tenth Psalms, which are several in the Hebrew, and Chaldee, and Syriack, being united and conjoyned, in the translation, at least the copies which we now have of the LXXII. and so in the Latine and Arabick and Aethio∣pick, which follow the LCXXII. And so from that tenth Psalm forward, the numbers differ, the eleventh in the Hebrew being but the tenth in the Greek, &c. and so in the rest to Psal. CLVII. which being by the Lxxii divided into two, their cxLvi. and cxLvii. (the latter of which begins at v. 12. Praise the Lord, O Jerusalem, and isc 1.11 now in our copies inscribed, as some others, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

Haggaee's and Zacharie's Allelujah) by this means the number of CL. is compleated by the Lxxii and those that follow them; as also by the Syriack, who though they joyne not the tenth to the ninth Psalm, yet unite CXIV. and CXV. and so would come short of the number also, if they did not, with the Lxxii. divide the cxLvii. After the number of CL. thus made up, some Greek copies have xii more, but the Syriack sets this mark upon them, there are some who have added xii. others, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we want them not; yet sets down the first of them, as being inscribed to David, and written as in his person, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when he entred the lists with Goliah: But this is acknowledged by the Greek inscription (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to be with∣out the number, not at all taken notice of by the Latine; (probably the addition of some Greek) and so comes not into our present con∣sideration.

Other divisions there are of the Psalms, as into Poenitential, and Eucharistical, but all will not be comprized under this, or the like divisions. The Syriack take notice, in their Postscript to the Psalms, as of the number of the CL. Psalms, and five books, so of the fifteen Psalms of Degrees, and sixty Lauds. Of which somewhat will be said in their proper places.

THE FIRST PSALM.

The subject of this first Psalm of the first partition, is the distant fate of pious and godless men, both in this, and the next life.

1. BLessed is the man that‖ 1.12 walketh not in the* 1.13 Counsell of the ungodly, nor† 1.14 standeth in the way of sinners, nor* 1.15 sitteth in* 1.16 the‖ 1.17 seat of the scornful.

[Paraphrase.]

He that aspireth to any degree of felici∣ty either in this life, or in another, must most circumspectly guard himself (and by constant fervent prayer implore Gods aids) that he be not gained by any example, or invitation of the wicked men of the world, to joyn with them in any forbidden enterprize; Or if he have been thus insnared, and seduced into the be∣ginning of any such course, then his second care must be, that he abide not one minute in that state of Rebellion, and danger, (wherein the longer he continues, the more he grieves, and repels the holy Spirit of God, and makes his return the more difficult,) but by true contrition, and confession, and vow'd amendment, make his speedy return unto God, and sue out his timely pardon. Or if he have omitted this duty also, and continued some time in this unhappy course, yet at least let him beware that he advance not to so high a degree of impiety, as either to despise the terrors of the Lord, and the chastisements, which he sends to awake, and amend men, or the Rebukes and Censures of Superiours, or the fraternal admonitions of equals, especially, that he speak not peace to his own soul, presume not of any mercy from God, whilest he continues in this state, or of more efficacious grace from him, to fetch him out of it; Above all, that he do not associate himself with those, which do profestly all these; For all and every of them are so many wayes of Atheistical mocking of God, and contempt of all goodness, and the highest degrees of provocation, which must expect their doom from God, forsaking and obduration here, and eternal irremediable torments hereafter. (thus much for the negative.)

2. But his delight is in the law of the Lord, and in his law doth he meditate day and night.

And not only so, but then also (posi∣tively) he must ap∣ply himself to a most serious study and consideration of the whole law of God, and eve∣ry single precept thereof, and that in order to a sincere uniform impartial obedience to it, nay, he must advance to a delight in it, discerning a most solid pleasure, and satisfaction in the practice of all holy duties (of piety, and charity and sobriety) and an emptiness and loathsomeness (at least comparatively with those) in all the false joyes, that wicked men are so transported with, and upon these accounts, (both that he may exactly know his duty, in every part of it, and have this pleasurable tast of it) he must both study, and practise it continually, make these two the great designes of his whole life.

3. And he shall be like a tree planted by the* 1.18 ‖ 1.19 rivers of water, that† 1.20 bringeth forth his fruit in his season, his leaf also shall not* 1.21 * 1.22 wither, and whatsoever he‖ 1.23 doth, shall prosper.

He that doth thus, shall flourish in the Church of God, af∣ter the manner that a tree flourisheth, that hath the advan∣tage of water brought neer it in trenches, to refresh it in time of drought; For thus shall the spirit of God, promised to all such, assist and enable him to bring forth abun∣dant fruit, and accordingly being thus enabled by this divine strength, he will, upon all opportunities, multiply acts of all divine virtues. And even for outward things, which are not of the essence of true felicity (for such only are exercises of virtue, our prescribed way to a durable felicity) but yet are, here in this world, advantageous ac∣cessions and accomplishments thereof, bearing the same proportion to the other, that leaves do to fruit (as leaves accompany, and adorn, and cover the fruits, and withall defend them from heat and cold, and help to the ripening of them, so these outward accessions are many wayes useful to the exercises of virtues) These also shall in an emi∣nent

manner be preserved to the pious man (Godlinesse hath the promise of this life, 1 Tim. iv. 8.) he shall have them richly to enjoy, 1 Tim. vi. 17. i. e. first they shall yeild him a plentifull contentment and satisfaction, 1 Tim. vi. 6. and secondly, he shall never fail to have such a portion of them secured to him, as is perfectly fittest for his turn; And in a word, all his productions of all sorts, his thoughts, his resolutions, his acti∣ons, as well as his externall accessions, proportionable to the buds, and blossoms, and fruit, and not only leaves of the most flourishing tree, all wherein he is concern'd, shall by Gods speciall blessing providence, continually watching over him, be exceedingly successefull to him.

4. The ungodly are not so, but are like the chaffe which the winde driveth away.

As for the wicked, they must expect a far distant fate, who being compared to the Godly, are so far from being like a well rooted and flourishing tree, that as husks, and straw, and chaffe, the most refuse adherents unto fruit, they are unsetled and obnoxious to every blast, of in themselves very empty and unprofitable, and accordingly shall be dealt with by God; When a day of winnowing comes (such are all Gods seasons of judgement, Mat. iii. 12.) then shall the separation be made, and their condition be very unlike one to the other; The solid fruit we know, abides, but the chaffe, and husks, and dust is carried away with the winde, Psal. lxxxiii. 13. Job xxi. 18. Isa xli. 16. And that is not all, for then, as to combustible matter (good for little else) the fire attends that winnowing, and burns up all the trash, Isa. v. 44. Psal. lxxxiii. 14. devours and consumes it utterly (which the Greek, and Arabick, and Aethiopick, and vulgar latine expresse by adding [from the face of the earth.] And so it is with the wicked, when Gods judgements come, they violently seize on them, helplesse and com∣fortlesse, and hurry them hence into a place of endlesse misery, where the worm never dies, and the fire is not quenched.

5. Therefore the ungodly shall not stand in the judge∣ment, nor sinners in the* 1.24 congregation of the righteous.

When therefore that finall doom comes, which shall repeal all the unequall judgements of this life, and repair them abundantly, who have here suffered causelesly, when all both good and evil shall appear before that dreadfull tribunal, to receive the rewards of all their doings, these unhappy miscreants shall not be able to abide the triall, shall have nothing to pleade for themselves, their conscience shall accuse, and (as being self-condemned) dragge them with shame and horrour to the place of their execution; or if they shall pretend to make any plea, they shall cer∣tainly miscarry, and be cast. The judgements of God, as of him that sees the most se∣cret recesses of the very heart, bringing with him also an assembly of myriads of holy Angels and glorified Saints, who are able to testifie and convince any gainsayer, are managed with that severity of uprightnesse, that there is no hope of escaping that ven∣geance which is justly due to them for their impious course. They must have false and partiall Judges, from whom to expect absolution or favour, but this being a most pure and just tribunal, they are sure to meet with neither, or they shall have a farre distant fate from that which belongs to the righteous.

6. For the Lord knoweth the way of the righteous; but the way of the ungodly shall perish.

For the Lord sees and beholds with mercy, and, according to the gracious tenour of the Euangelicall covenant, approves, and finally rewards all the good purposes and performances of the godly, his humble, obedient, penitent, faithfull servants, but for others, such as go on impenitently and unreformed, on whom all his wise, and compassionate, and powerfull methods have yet wrought no change, they shall all be severely adjudged by him. The course of sin wherein now they go on presumptuously and obstinately, doth at the present most directly tend, and shall at the last most certainly bring them to eternal irremediable destruction. And all his long-suffer∣ing and abundant mercy shall not then stand them in any stead, to put off, or abate their torments.

Annotations on Psal. I.

V. 1. Counsell] The Hebrew [ a.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.25 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 consuluit, advising, or asking counsell, vulgarly signi∣fies the result of the consultation, the way, whether good or bad, which is taken up on that deliberation, and agreeably the Syriack renders it here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the way, the Ara∣bick, the Sentence, or resolution, or determination, consequent to the consultation. In this notion we finde it Psal. xiv. 6. the counsell of the poor, i. e. the way, and course (viz. of piety) which he adheres to; and Psal. cvi. 13. Gods counsell is to be interpreted by [his works] preceding in that verse,

viz. that which he purposed to do for them (as Psal. cvii. 11. it must receive its signification from the context, which mentions not works, but words there, and so notes the precepts or commands of God) and accordingly this same word is once rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 work, Job xxi. 16. and once 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 way, or course of life, which any man takes to, good or bad, Psal. lxxxi. 12. And so it must needs signifie here, that [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.26 walking] may agree with it, which noteth the following or going on in any course, that others have traced before us.

[ b.] V. 1. Seat] Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.27 sedit, literally denotes sitting, and so must be rendred, 1 King. x. 5. and 2 Chron. ix. 4. the sitting of his servants, and Psal. cxxxix. 2. my down-sitting, and so Lam. iii. 63. where yet the Greek have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seat, or chair, or place of sitting, as here, and in most other places. And if that be the acception of the word here, then it notes the quiet repose, and security, and presum∣ption of the sinner, without any regrets or disturbances in his course, or yet further, as a chair is a seat of dignity in a School, or Synagogue, or Sanhedrim, a teaching or in∣structing of others in the course, as a Doctor or Professor of impiety. Be∣side this, it signifies also an assem∣bly or consessus, so called, because many meeting together in consulta∣tion, the posture of sitting is there generally used, as most commodi∣ous. So Psa. cvii. 32. we fitly ren∣der it, the assembly of the Elders. And thus the interlinear here reade in consessu, in the assembly, and the Chaldee Paraphrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the society or congregation (for so that Noun signifies among them, and is by* 1.28 some Learned men thought to signifie in that one place, where it is used in the Bible, Psal. lv. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ventus congregationis, a whirlwinde, or associated winde) and then it must note associating with this sort of Athiestical scoffers, and so the Arabick evidently under∣stood it, rendring it (without any mention of chair or seat) and hath not sate with the scorners. These two senses of the word having so reasonable pretensions to it, I have therefore retained both of them in the Paraphrase, thereby to secure the Reader of the full importance of it.

V. 3. Rivers] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.29 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 di∣visit, [ c.] literally signifies divisions, and may refer to the customes of conveying water to orchards or gar∣dens. A mention of it we have in Deut. XI. 10. where of the land of Aegypt, 'tis said, thou wateredst it with thy foot as a garden of herbs: where the vulgar reades, by way of Paraphrase, in hortorum morem, aquae ducuntur irriguae, after the manner of Gardens (the Syriack addes, which want watering) the waters are lead or brought to water it, or literally, by thy foot, i. e. by digging (the work of the foot) thou broughtest water in trenches for the watering of it. For thus in Aegypt, where they wanted rain, they did to all quarters distribute the overflowings of Nilus, by cut∣ting of trenches or ditches, called commata, and diacopi (saith* 1.30 Hi∣eron. Magius) i. e. cuts or divisions here. To this custome and use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we have a reference Prov. xxi. 1. The Kings heart is in the hands of the Lord, we reade as the rivers of waters, the interline∣ar hath pelagi, the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 re∣tained (giving us farther to ob∣serve, that the Greek and Latine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Pelagus used for the Sea, hath this origination) the LXXII have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 streams, but the vulgar literally divisions, di∣visions of waters, i. e. as the waters that the Gardiners bring by cutts either from springs or rivers to their gardens, are by them lead

at pleasure, backward or forward, this way or that way, diverted, or stopt, or applied in a greater or lesse plenty to this or that tree, as they direct it, so is the heart of the King in Gods disposall, and accor∣dingly it follows, he turneth it whi∣ther he will. And this acceptation of the word is most commodious for this place also, speaking of a fruit tree that flourisheth exceed∣ingly, for such are said to be plant∣ed in a watered garden, Isa. lviii. 11. and so are fat, as there it is said, likely to become very fruitfull by that means. And to that incline the LXXII reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Arabick, and Aethiopick, and vulgar latine, all to the same sense, decursus, the passages, or runnings along of the waters.

[ d.] V. 3. Wither] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.31 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aruit, growing dry or withering, may literally thus be rendred; But al∣most all the ancient Interpreters and Paraphrasts render it by the notion of falling, the Targum (and so the Syriack) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall not fall, and so Isa. i. 30. xxxiv. 4. xl. 7. and the interlinear, non decidet, the vulgar, non defluunt, the LXXII 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all so concordant in the same sense of falling, that learned men think they either read or had an eye to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cecidit. But the de∣cision is more clear from the vul∣gar metonymy, of the cause or an∣tecedent, being set to note the ef∣fect or consequent also, for by this figure the falling of leaves being naturally consequent to the wither∣ing or flagging of them, the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that signifies withering, may fitly signifie that, and be used for falling also, and so most proba∣bly here, where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall not wither, is set metaphorically to signi∣fie the continuance of all outward accomplishments to the pious man; their neither losing their sap and verdure, nor yet falling from him; the former notes his contentment, while he enjoyes them, the latter Gods defence to secure him in the quiet enjoyment of them; as when the meek have the promise to pos∣sesse the earth, and they that honour their parents to have long life in a Canaan; which though it must alwaies be understood cum mix∣turâ crucis, especially now under the Gospel (or else there could be no place left for martyrdome, or for the exercising the most emi∣nent of Christs precepts, yet in ge∣nerall speaking, the promise doth most fitly belong to, and is fre∣quently repeated for the encou∣ragement of all godly men: That they shall have an antepast of the goodness of God, a comfortable en∣joyment (which consists more in a competency, than in the greatest load) of the good things of this life, whilest on the ungodly he rains snares, fire, and brimstone, a sad portion for them to drink, or enjoy here, though there were never an arrear behinde of eternal hell.

V. 3. Doth] Of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.32 fecit, it may deserve to be noted, [ e.] that as it belongs to several things, so particularly it is applied to trees, producing or bringing forth fruit, Isa. v. 4. I lookt that it should bring forth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 grapes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and it brought forth wilde grapes. So Isa. xxxvii. 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and it shall bear fruit upward. And so very often elsewhere: And according∣ly in the New Testament, the phrase is most frequent, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to make, or do, i. e. to bear, or bring forth fruit, Mat. iii. 8. & 10. So that still the similitude is maintain∣ed in these last words of the verse, like a tree planted by the divisions of waters, yeelding fruit in his season, not so much as his leaf withering, and whatsoever he bringeth forth, bud, blossome, or fruit, it shall pro∣sper.

V. 5. Congregation] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.33 [ f.] from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 convocavit, signifies an

assembly, there is no question. All the difficulty is, who the just are here, of whom this assembly con∣sists, whether they that are men∣tioned v. 6. under the same title, the godly, that shall be rewarded in that judgement, or the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heb. xii. 23. the just made perfect, i. e. that have already received their crown, those Saints, of whom the Apostle pronounceth, that they shall judge the world, 1 Cor. vi. 2. taking in also the An∣gels, those holy myriads, Jude 15. with whom God is there said to come to execute judgement upon all. To the latter of these we are incli∣ned by the Septuagint, who ren∣der it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so the vulgar Latine, in concilio, in the councel of the just, for then, as Mat. v. we have mention of two judica∣tures, one by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the judgement, the other by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Sanhe∣drim or Councel (the great stand∣ing judicature at Jerusalem) so we have here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 judge∣ment and councel, most probably in the same sense, and so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 once more rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Councel, Numb. xvi. 2. and fre∣quently 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 assembly, doth certainly signifie that judicature a∣mong the Jews; and so the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used, was before taken for a consessus (as was said v. 1. note ^a) and the Syriack and Ara∣bick, and Aethiopick, all agree to it, the first rendring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 assembly, the two other Councel. And then this is the clear mean∣ing of it, that that last doom (or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.34 day, as the Chaldee here ren∣der judgement; from whence we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.35 day, in the New Testa∣ment signifying judgement) is trans∣acted by a Court of eminently just persons, God the just and righteous Judge, ii Tim. iv. 8. assisted with a Councel of Saints and holy Angels, all of them just and crown'd as such: And therefore there is no appearing for wicked men before that tribunal, they shall certainly be condemned by them. But the parallel betwixt fruit and chaffe may not improbably incline to the former sense, that the ungodly shall not be able to abide the win∣nowing of the divine judgement (the winde of Gods vengeance v. 4.) nor consequently remain in the compa∣ny of the righteous, who in stead of receiving damage by the fury of the winde, are only purged and fixt by it.

The Second Psalme.

[Paraphrase.] THe second of this first partition is a most divine mixture of history, and prophecy, certainly composed by David, and referring visibly to his person, and both typi∣cally and prophetically to Christ, and so understood expresly by the writers of the New Testament. The first immediate occasion and matter of it, seems to be the instating, and setling of David peaceably and triumphantly in his Kingdome, both of Judah, ii Sam. ii. 4. and after some short opposition, of Israel also, c. v. 4. and soon after that, his taking of Zion from the Jebusites, c. v. 7. and possessing and enlarging it, v. 9. (and bringing the Ark to it, c. vi.) after which Hiram King of Tyre presents him, c. v. 11. and Toi King of Hamath sends his Embassadour to salute him, and blesse him c. viii. 10. Mean while other heathen Princes assault him, the Philistims, c. v. 17, 22. c. viii. 1. and so likewise the Moabites, c. viii. 2. the King of Zobah, v. 3. the Syrians of Damascus, v. 5. the Ammonites, and Amalekites, v. 12. and so again, c. x. All which were wonderfully subdued by David, and the several victories recorded in those Chapters. But beside this first immediate, there is a second more remote, but withall as literall (by the con∣fession of the Jews themselves) and more eminent matter of it, A prophetick repre∣sentation of the Messias, vlz, of Christs inauguration to his Regall, and Sacerdotall

offices, assaulted indeed, and violently opposed, and even crucified by the Jewish, and Romane Magistrates, Act. iv 25. but then victoriously raised from death by the power of his Father, Act. xiii. 33. and so exalted to his great offices, Heb. 1.5. and v. 5. and Rev. 11.27. and xix. 15. in the successful exercises whereof all our salvati∣on consists.

1. Why doe the‖ 1.36 heathen* 1.37 † 1.38 rage, and the people ima∣gine a vain thing.

It is to little pur∣pose that the Phili∣stims, and so many other neighbouring heathen nations round about, and unquiet spirits at home, raise warre against David, now seated in his throne by God; All their designes, and enter∣prises against him are blasted by the Almighty, and prove successeless, and ruinous to them. And so in like manner, all the opposition that Satan, and his instruments, Jews and Romans, Act. iv. 25. make against Christ, the son of David, anointed by his Father to a spiritual kingdome, a Melchizedekian, Royal Priesthood, shall never pre∣vail to hinder that great purpose of God, of bringing by this means all penitent belie∣vers to salvation.

2. The Kings of the earth* 1.39 ‖ 1.40 set themselves, and the rulers* 1.41 † 1.42 take counsel together against the Lord and a∣gainst his anointed, saying,

The Princes and Governours of the Nations round about Judea, the Kings of the Philistims, and Moabites, and Damascenes, and many more rose up against David, the Syrians joyned with Hadadezer King of Zobah. 2 Sam. viii. 5. and in so doing opposed the Lords anoint∣ed, one set up and supported by God in a special manner, and so in effect rebelled against God himself. In like manner did Herod, and Pilate, and the Jewish Sanhe∣drim make a solemn opposition, and conspiracy against the Messias, Gods holy childe Jesus, by him anointed Act. iv 27. and therein were fighters against God, Act. v. 39.

3. Let us break their bonds asunder, and cast away their* 1.43 ‖ 1.44 cords from us.

Both of these alike resolving that they would not by any means be subject, the Philistims &c. to David, the Jews &c. to Christ, and the di∣vine laws and rites of Religion, by which either of their Kingdomes were to be go∣verned.

4. He that‖ 1.45 sitteth in the heavens shall laugh, the Lord shall have them in derision.

But God that ru∣leth all things, and is much more powerful than they, will defeat all their enterprises, and magnifie his divine providence, as in the securing of David, and giving him victories over them all, so in erecting and inlarg∣ing of Christs Kingdome, and making the utmost of the malice of men and devils, as means of consecrating him to that office of royall Priesthood, to which God had de∣signed him.

5. Then shall he speak unto them in his wrath, and‖ 1.46 vex them in his sore displeasure.

All their enterpri∣ses, against this Go∣vernment of Gods erecting, shall not attain any part of their desire, but only provoke God to great se∣verities and terrible vengeances against them, remarkable slaughters in Davids time, up∣on his enemies, and under Christ's kingdome (the state of Christianity) upon the Jews and Romans.

6. Yet have I‖ 1.47 set my King upon my holy hill of Sion.

Meanwhile 'tis an eminent act of Gods power and mercy to David, that soon after his anointing in Hebron 2 Sam. v. 3. he over∣came the Idolatrous Jebusites, v. 6. and took the strong hold of Zion, and made it the seat of his Kingdome, and placed the Ark of the Covenant there, and thereupon called it the Mountain of the Lord, the hill of holiness, and there setled the Kingdome, long since fore promised by Jacob to the Tribe of Judah, but never fixed in that Tribe till now. And the like (but exceedingly more eminent) act of power and mercy it was in him, to seat Christ in his spiritual throne, in the hearts of all saithful Christians, pos∣sest before his coming by heathen sins, and trusting to false Idol Gods, parallel to the lame and the blind, 2 Sam. v. 16. (i. e. not improbably the Jebusites images, Tera∣phims, or the like, which could neither goe nor see, and yet were confided in by them, that they would defend their city.)

7. I will‖ 1.48 declare the* 1.49 decree, The Lord hath said unto me, Thou art my* 1.50 sonne, this day have I* 1.51 begot∣ten thee.

Now was that Co∣venant solemnly seal∣ed, and ratified to David, which he is therefore to publish unto all, so as it shall be in force against all persons that shall transgress it, that at this time God hath taken the kingdome from the house of Saul (Ishbosheth being now slain 2 Sam. iv. 6.) and settled it upon David, who was anointed over Israel also, 2 Sam. v. 3.

given him the Rule over his own people, sett him up, as his own son, an image of his supremacy, having at length delivered him from the power of all his enemies, an•• set him victoriously on his throne in Sion, which is a kinde of birth-day to him, the day of his inauguration, the birth-day of his power, though not his person, of his kingdome, though not of the King, and this much more considerable than the other. And in the parallel, the Evangelical Covenant is now sealed to Christ, and in him to all faithful Christians, a Covenant to be publish't to all the world, and the foundation of it laid in the death or rather the resurrection of Christ, the eternal son of God, who h••ving taken our mortal flesh, and therein offered up a full sacrifice, and satisfaction for the sins of the world, the third day after, was brought forth (as by a new birth) out of the wombe of the grave, (See Act. xiii 33.) now never to die again, and thereby hath ascertain'd unto us, (as many as spiritually partake of these, that die unto sin, and live again to righteousnesse,) a blessed immortal life.

8. Aske of me, and I shall give thee the‖ 1.52 heathen for thine inheritance, and the* 1.53 † 1.54 outmost parts of the earth for thy possession.

To this is conse∣quent, as a free, and special mercy of Gods, the inlarging of this his King∣dome, not only to the inhabitants of Judea, but to many other heathen nations, the Philistims, Moabites, Ammonites, Idumeans, and Syrians &c. who were all subdued by David, through the power of God, 2 Sam. v. and viii. and x. and subjected to him. And so upon the Resurrection and Ascension of Chirst, by the wonderfull blessing of God upon the preaching of the Apostles, not only the Jews (many thousands of them Rev. vii.) but the heathens over all the world, were brought in, to the faith of Christ.

9. Thou shalt* 1.55 ‖ 1.56 break them with a rod of iron, thou shalt dash them in pieces like a Potters vessel.

All these neigh∣bouring enemies that ris•• up against him, shall he subdue, and slay great multitudes of them: And so shall Christ deal with his enemies, Jews and Heathens, subdue some, and destroy the impregnable, and obdurate.

10.* 1.57 ‖ 1.58 Be wise now therefore, O ye Kings, be* 1.59 ‖ 1.60 in∣structed ye Judges of the Earth.

This therefore may be fit matter of ad∣monition to all neighbour Princes, as they tender their own welfare, that they endeavour to profit by others sufferings,† 1.61 and not fall foolishly into the same danger; that timely they make their peace, and enter into league with David, and undertake the service of the true God, which he professes. And in like manner when Christ is raised from the dead by his divine power, and so instated in his office of royall Priesthood, it will neerly con∣cern all those, that have hitherto stood out against him, the Governors and people of Judea, and all others over all the world, that have lived in opposition to God, to repent, and reform at the preaching of the Apostles.

11. Serve the Lord with* 1.62 fear, and rejoyce with trem∣bling.

Set your selves di∣ligently and sollici∣tously to the ser••ice and obedience of God, the God of David, and be extremely careful, that y•• displease him not; And especially, when the faith of Christ comes to be preacht, and those do∣ctrines of purity, and charity &c. which he brought into the world, men must be careful to submit themseves to it, and obey it most circumspectly, and then they will finde all matter of joy and pleasure, and even of exultancy in so doing, Christs yoke is not only an easie, but withall a most gracious yoke, the most happy way to a cheerful, joyous course of living here, and raigning eternally, therefore the serving him most diligently, and rejoycing in that service, are very reconcileable, cannot one be separa∣ted from the other.

12.* 1.63 Kisse the sonne lest he be angry and ye* 1.64 perish from the way, when his wrath is‖ 1.65 kindled, but a little; Blessed are all they that* 1.66 ‖ 1.67 put their trust in him.

In respect of Da∣vid the anointed King, and so son of God (v. 7.) It is the necessary course for all the neighbouring Princes, to do, as Hiram King of Tyre, and Toi King of Hameth have done, the former sending him sumptuous presents by his Embassadors, 2 Sam. v. 11. the latter sending his own son Joram to salute him, and treat of entring a league and confederation with him, c. viii. 10. If they neglect their opportunity, and either associate with his enemies, or stand by unconcern'd, they will suddenly provoke him, and pay dearly for it, be sadly destroyed. Whosoever shall by any opposition or neg∣lect offend him, will experimentally finde what a care God Almighty hath of him, and how severely he will deal with all those, that being thus admonished, do not speedily make applications and addresses to him. And so will it as nearly concern all the Jewish, and heathen people, to whom Christ is revealed, to adore, and address to him (as un∣to the eternal God, coequal with his Father, who alone can protect those, that apply themselves to him) to lay down all their instruments of hostility (their former sins) and diligently endeavour to pacifie him, and to that end sincerely enter into a confederati∣on,

and covenant with him, If they shall stand out, and not acknowledge his divine power, now he is risen from the dead, but continue to provoke him still, they will certainly have their portion with his enemies, be destroyed with the Jews, or after the like manner, that the Jews were, when the Romans came in, and wrought a horrid de∣solation among them, and only the believing Christian Jews, by obeying Christs di∣rections, were delivered out of it.

Annotations on Psal. II.

[ a.] V. 1. Rage] The notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.68 in the Syriack and Chaldee is to convene or assemble to counsel, so Dan. vi. 7. the Presidents and Prin∣ces 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we read consulted, con∣silium inierunt, saith the vulgar Latine, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Greek, and so the Arabick also, and Syri∣ack, they decreed, all agreeing that it signifies there an assembling and agreeing together in Counsel, and so the context there inforces, the designe of it being the making a Decree the result of a Consultation. And thus it will best belong to the Prophetical sense, and referre di∣stinctly to the assembling of the Sanhedrim of the Jews, and Pilate, to the condemning and crucifying of Christ. The word also belongs to any assembling together, such as to the house of God, Psal. LV. 14. we walked unto the house of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in company, the Lxxii. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in concord, and so the Syriack in concord; the Aethiopick, and A∣rabick, with one or the same heart, but especially to a tumultuous as∣sembly, and therefore the interline∣ar so renders it even in that place of Daniel, tumultuariè convene∣runt, as here tumultuatae sunt, and Psal. LV. 14. cum strepitu, with a noise, and the Targum to the same purpose there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cum festi∣nantiâ. Yet more particularly it belongs to such a tumultuous con∣vening, as is in war, a going up to assault an enemy. So Jos. vii. 3. of making the people goe up against Ai to destroy it, the Targum reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ne cogas omnem populum, make not all the people goe up to that service, where the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lead not up, as a Comman∣der his Souldiers, unless perhaps it should rather be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, force them not to goe up. Once more the word is used Psal. LXIV. 2. hide me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the gathering together of the wicked, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say the LXXII. a seditious uproare of the people. The militarie notion of it is that which more fitly per∣tains to David, in respect of the warlike assaults of the Philistims, and especially of the conjunction of se∣veral of them, the Syrians of Da∣mascus with the King of Zobah 2 Sam. viii. 5. But the looser noti∣on of it, for a conspiration and complotting of wicked men is most agreeable to the mystical and prophetical notion, that which is fulfilled in the Jews and Romans conjunction against Christ, those being the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.69 nations (so the word literally must be rendred, see note on Mat. xxiv. 2. & xxviii. ^b.) and in the same sense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 populi, in the later part of this verse (as nations and people are all one) which conspired to put him to death.

V. 2. Set themselves] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.70 in∣deed [ b.] signifies to stand, but in the conjugation hithpael, which here is used, it signifies to make himself to stand, and that is certainly to rise up. Thus the Targum under∣stood it, which render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which certainly signi∣fies to rise up, and so the Septua∣agints 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the vulgars astiterunt, which our old Transla∣tion imitates, reading [stand up] so the Syriack surrexerunt, arose, and the Arabick insurrexerunt, made an insurrection, doe all ac∣cord in the rendring of it, and so

it refers most fitly in the Histori∣cal sense to the warlike assaults of the Philistims &c. ordinarily ex∣prest in the Sacred style, by rising up against; and so, in the Prophe∣tical also, to the rebellions of the enemies of Christ, insurrections a∣gainst his spiritual Kingdome.

[ c.] V. 2. Take counsell] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.71 in Kal signifies sundavit, posuit, disposuit, to found, to set, to dispose; and then in Niphal the passive, wherein here it is used, it regularly signifies poni or disponi, and sometimes (when the context requires) to be found∣ed or created. Here it seems to be taken in the first and simplest sense, and being joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 simul, it is no more then to be met or assembled together. Thus it is twice interpreted by the Lxxii, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they assembled here, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. xxxi. 13. and as it there notes an hostile assem∣bling to take away his life, so it is here also: Accordingly a Jewish-Arabick translation, in the pos∣session of learned M. Pocock, renders it, All of them assembled themselves in companies, confirming it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psa. xxxi. 13. and my soul enter not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into their assembly, Gen. xlix. 6. And so it e∣vidently imports in the first and historicall sence, their assaulting and invading David with their hea∣then armies, but in the propheti∣cal, their assembling in the Sanhe∣drim to put Christ to death. This the Targum designed in rendring it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the vul∣gar translates exactly, convenerunt in unum, they met together, or joyn∣ed; either as Souldiers do in an army, or as Senators in a Councel: in the former way against David, in the latter against Christ.

[ d.] V. 3. Cords] The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.72 ordi∣narily rendred cords, doth in all reason adde somewhat to the bands, in the beginning of the verse; and then it is probable that the LXXII are in the right, which here, as Job xxxix. 10. have ren∣dred it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yoke. Thus the Syri∣ack and Arabick, and Aethiopick, and vulgar, all agree, reading it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 jugum eorum, their yoke, and thus the sence is perspicuous. Bands are useful to tye on yokes, and accordingly we finde in the Septuagint 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Isa. v. 18. the band of a yoke of an heifer, that which tyes it fast upon the neck that it cannot be cast off, till first the band be broken. Thus there∣fore it here lies, first breaking the bands, and then casting away the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yoke. And this is most a∣greeable to the Context, which treats of renouncing subjection, which is in all idioms vulgarly ex∣pressed by a yoke bound on the neck of any; whereas the bands and cords are more agreeable to a state of captivity and imprisonment, which is not appliable to this place: for the Philistims, &c. were not prisoners to David, when they were supposed thus to speak, but such as feared the rising power of David, that they should be made subjects of his Kingdom, or ra∣ther that disclaim'd that yoke of God, refused obedience to those Commandments, by which that holy people was governed, would not endure the Jewish Laws, which as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bands or thongs bound this yoke upon their necks. Accordingly the fore-men∣tioned Jewish Arabick translation thus renders the place, Let us break (or cut) off from us the bands of these two (the Lord and his a∣nointed) and cast their reins from us, i. e. (saith he) their injuncti∣ons and prohibitions. And pro∣portionable to these were the Jews and Heathens in the Prophe∣tick sence, which would not en∣dure Christs 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the yoke of purity and sincere obedi∣ence

(no slavish bands or chains, but) an easie, nay, gracious yoke, which alone he now imposed on them, but would not be endured by those hypocrites. As for the origination of the word from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Piel, complicavit, constrinxit, it very fitly belongs to such a yoke, as Oxen or labouring cattell are used to: it is made by wreathing and complicating, and it con∣strains and bindes together those cattle that are thus yoked. Ano∣ther interpretation this third verse is capable of, so as to appertain to David, and to be his speech, and not the saying of the Heathen, to this sence; Though these nations consult and plot against us to keep us under, and scorn, and rage at our late good successes, yet now we will utterly break their yoke in pieces, take the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ii Sam. viii. 1. the bridle or government of the Metropolis (for which we have in the parallel place 1 Chron. xviii. 1. Gath and her daughters) out of the hands of the Philistims, and subdue them. But the former is the more received sence, and there∣fore I have adhered to it in the Paraphrase.

[ e.] V. 7. Decree] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.73 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 insculpsit, scripsit, decre∣vit, statuit, mandavit, signifying proportionably many things, a writing, and so particularly a pact or covenant, subscribed by the par∣ties hands, a decree, a precept, a rite, &c. the LXXII here render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an order, an agree∣ment, a precept, or ordinance, or decree; and so most of the ancient Interpreters accord, the Targum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gods oath, or decree, or statute, or his pact, and covenant. All these notions are of affinity, and may here most fitly be put toge∣ther. In the historical sense, it was first a decree in heaven im∣mutable; then a pact or covenant with David and his seed, Psal. lxxxix 3. I have made a covenant with my chosen; that confirm'd by oath, in the same verse, I have sworn unto David my servant, and I have sworn by my holiness that I will (thus sup∣port, and) not fail David, but set∣tle the kingdome on him, and his posterity, till Shiloh or the Messias come; and withall a command of obedience promulgate to his Sub∣jects, and of making peace with him, to those that were round a∣bout him, ver. 12. In the mysticall sense it principally denotes the co∣venant made with and in Christ: which Covenant also was under Gods oath, an immutable decree, the oath which he sware to Abraham, Luk. 1.73. and a Law also, 1. in respect of Christ, requiring somewhat of him, he was to suffer, and so to enter into his glory, to be made per∣fect, or consecrated to his Royall Priesthood by sufferings; and 2. in respect of us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the law of faith, exacting from us an uniform obedience to him in the exercise of all his offices: and accordingly saith Clemens Stro. 2. p. 168. l. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, S. Peter in his preach∣ing stiled our Lord Christ the law and word of God; the Law as well as the Word of God; one that re∣vealed Gods whole Evangelicall will unto us, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Law-giver, as there it follows, and came not to destroy, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to fill up and complete the severall Laws, which had formerly been given to the world. Here only it may be observed, that the adjunct 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.74 here joyned with it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems to be mistaken by Interpre∣ters: the LXXII seem to have read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God or Lord, and so render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Ordi∣nance of the Lord, and so the Tar∣gum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Lord, and so the A∣rabick and Aethiopick; the vul∣gar, Praeceptum ejus, the Sy∣riack

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my decree, i. e. the Lords, v. 4. the precept of the Lord: But if it were thus in the Hebrew, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must have been put after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereas here it is before it. Others seem to take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a particle ae∣quivalent with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so the inter∣linear, ipsum Decretum: but it is more reasonable to take it as vul∣garly it is, for a preposition signi∣fying de, and then it will be best rendred, I will tell of a decree or [ f.] covenant.

* 1.75V. 7. Sonne] That David, as a King exalted by Gods peculiar command, should be stiled Gods Sonne, or that the time of his in∣auguration or instating in that power, taking possession of his throne, and subduing his enemies on every side, should be exprest by the day of Gods begetting,* 1.76 hath nothing strange in it: It is affirm∣ed in the name of God, Psal. lxxxix. 26. He shall cry unto me, Thou art my Father, and v. 27. Also I will make him my first-born higher then the Kings of the earth; where each King of the earth is lookt on as a Sonne of God, but he, as being higher then they, his first-born. We know an adopted Sonne is stiled a Sonne, and Salathiel, Mat. i. 12. is said to be begotten by Jechoniah, because he succeeded him in the Kingdome, though he were not indeed his Sonne. And so may David be Gods Sonne, being imme∣diatly exalted by him, and indeed all other Kings, who are said to reign by him. And that the time of his Coronation should be lookt on as his birth-day, and according∣ly kept festival, as the birth-day was, that is familiar in all Coun∣treys. The feast of commemora∣ting the building of Rome, we know, was called Palilia, and this title was by decree given to the day of Caius the Emperour his advance∣ment to the Empire.* 1.77 Decretum ut dies quo cepisset imperium Palilia vocaretur, 'Twas decreed that the day on which he began his Reign should be so called, and accordingly celebrated. And the Emperour ge∣nerally had two natales, or birth-dayes kept, Natalis Imperatoris, and Imperii, the birth-day of the Emperour, and of the Empire: the first to commemorate his coming into the world, the second his ad∣vancement to the Imperial dignity. So Spartianus in Adriano tels us of the Natalis adoptionis, the day of his adoption (i. e. his civil birth) on V. Ides of August, and then Natalem Imperii, the birth-day of his Empire on the III. And Taci∣tus of Vespasian, Hist. l. ii. Primus Principatus dies in posterum celebra∣tus, the first day of his Empire was celebrated afterwards. But then in the mystical sense some difficulty there is, what Sonship or begetting of Christ is here meant. The Schoolmen, from some of the An∣cients, understand it of the eter∣nal generation of the Son of God, and interpret the [hodiè to day] of an hodiè aeternitatis a day of eternity. But the Apostle S. Paul, Act. xiii. 33. applies it distinctly to his resurre∣ction. He hath raised up Jesus a∣gain, as it is also written in the se∣cond Psalm, Thou art my Sonne, this day have I begotten thee; and so Heb. v. 5. it is brought as an evi∣dence of Christs being consecrated by his Father to his Melchizedekian High-Priesthood, which we know was at his Resurrection: Christ glo∣rified not himself to be made an high-Priest, but he that said unto him, Thou art my Sonne, this day have I begotten thee, who in the dayes of his flesh v. 7. being made perfect became the authour of eternal salvation,— called of God an high-Priest, v. 9, 10. So Heb. 1.5. where this Text is a∣gain recited, the Context refers it to the exaltation of him in his hu∣mane nature, when having purged

our sins, he sate down on the right hand of the Majesty on high, being made so much better than the Angels, v. 3.4. And to this belongs that of S. Hierom ad Paulin. David, Si∣monides noster, Pindarus, & Alcaeus, Christum lyrâ personat, & decachor∣do Psalterio ab inferis suscitat resur∣gentem: David our divine Poet sounds out Christ upon his Harp, and with his Psaltery of ten strings a∣wakes him rising from the dead. On∣ly it must be remembred, that as it was an act of his divine power, by which he was raised, and so his resurrection was an evidence de∣monstrative that he was the pro∣mised Messias, of whom the learn∣ed Jews themselves resolved, that he was to be the Sonne of God, and that in an eminent manner (so the High-Priest, Mat. xxvi. 63. Tell us whether thou art the Christ the Sonne of God, and Joh. i. 20. Rabbi, thou art the Sonne of God, the King of Is∣rael) so this begetting him from the grave to a life immortall, did comprehend and presuppose the truth of that other fundamental article of our Creed, that he was that eternal word or Sonne of God, which thus rose. Thus the Apo∣stle sets it, Rom. i. 4. speaking of Jesus Christ our Lord, made of the seed of David according to the flesh, and adding, that he was de∣clared to be the Sonne of God with power, according to the Spirit of holinesse, by the resurrection from the dead. Now that this his resurre∣ction, and exaltation consequent to it, is here sitly exprest by Gods begetting him, will easily be be∣lieved upon these two accounts: 1. That in respect of his humane nature it was a second (as that from the mothers womb a first) entrance on humane life, the grave was but a second womb, from which now he came forth; and it is not unusuall to call the resur∣rection of one of us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a new or second birth: 2. that Princes or Rulers are in Scri∣pture style called Gods, and chil∣dren or sons of God, I said you are Gods, and you are all children of the most high; and then insta∣ting Christ in his Regal office is the begetting him, and so the saying, Thou art my son, i. e. by saying, constituting him so, the second sort of Natalis or birth-day, the birth-day of his Kingdome, yea and Melchizedekian Priesthood too (to that the Apostle applies it, Heb. v. 4.5.) for to both these he was solemnly installed at his Re∣surrection. The Chaldee of all the Interpreters seem alone not to have understood this mysterie, who render it, Thou art beloved by me as a sonne by a Father, thou art pure to me, as if this day I had crea∣ted thee.

V. 8. Utmost parts] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.78 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 finitus, terminatus, con∣sumptus [ g.] est, signifies the utmost skirts, the extreme parts of that which is spoken of, there can be no questi∣on. All that is here to be noted, is, the dubious notation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.79 earth, that is joyned with it. For if that be interpreted of the Uni∣verse or whole world, then there can here be no place for the histo∣rical sense, respecting David, for it is certain he was never constitu∣ted by God the Universal Monarch of the whole world. Yet on the other side, if it be not taken in this latitude, it will fall short of describing Christs kingdome, which was to be propagated, and set up in all nations, those that were most remote from Judea. For the reconciling of which difficul∣ty, it appears necessary to assign to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 land or earth, here, the double notion of which the word is capable. Sometimes it signifies that land of Judea peculiarly (see note on Matth. xxiv 6.) and then the bounds or extreme parts of that

land] are the Nations that border on it, or are near situate about it, the Philistims, Moabites, Idume∣ans, Syrians, &c. for all these were literally conquered and sub∣jected by David. So Psal. Lxxii. speaking of Solomon, the Kings (i. e. King Davids) son v. 1. and of the extent of his Kingdome, it is said v. 8. that he shall have domini∣on from sea to sea, and from the ri∣ver unto the ends of the earth: which though the Lxxii. render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the world, yet certeinly belongs not to all the world, in the larger acception, but in this narrower, common both to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 earth, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 world, (see note on Mat. xxiv. 8.) the bounds of the Jewish Kingdome, and so is well para∣phrased by the Chaldee, from one corner of the great sea to another corner of it, from Euphrates to the ends or bounds of the land. And so Psalm Lxi. 2. when David saith, from the ends of the earth I will cry unto thee, 'tis sure from beyond Jor∣dan (and not in any remote corner of the world) whither he was then fled for fear of Absalom, 2 Sam. xvii. 22. where though the He∣brew word for [ends] be not the same that here, yet it is exactly aequivalent to it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.80 finis, or ex∣tremum, and rendred by Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the extreme parts of the land, in the same style as here it is. But then if we look forward to the mystical Propheti∣cal signification, we must be for∣ced to forsake this restrain'd sense, and take it in the full latitude, so as to note all the remotest nations of the world, as well as those that border on Judea, for to all them was this spiritual Kingdome of Christ extended. And it is well becoming the wisdome of the Pro∣phetick pen-man, and the compre∣hensive richness of the sacred style, to comprise both these in the same phrase, as it is thus diversely inter∣pretable.

V. 9. Breake] The Septuagint [ h.] and (except the Chaldee Paraphrase) all the antient interpreters read not here [break] but rule or feed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pasces or reges eos. By this 'tis evident, that they read the Hebrew with other points, than we now do; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall feed them, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.81 pavit, and not, as now the Hebrew copies have it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall break them, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fregit. And S. John reteins the Septua∣gints reading, and so gives it au∣thority Rev. 11.27. What is the full importance of that phrase, to feed with a sceptre or rod of iron, is at large explained on that Chap. note o. and in the Addit. Annot. viz. to exercise Regal, rather than Pastoral power, to bring them to contrition, if it may be, if not, to destroy them utterly.

V. 10. Be wise] The full im∣portance [ i.] of the two verbs in this tenth verse will be thus best under∣stood. The former of them from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.82 intellexit, prudenter se gessit, doth in Hiphil, in which here it is, literally note the causing pru∣dence or understanding to any; where any other is mentioned, it is the teaching that other, but here, where there is no such mention, it must be reciprocal upon them∣selves, and be thus literally ren∣dred, cause your selves to understand, and (that being to be done by stu∣die in matters of speculation, by caution in matters of prudence or practice) study, or take care to un∣derstand, endeavour to benefit by others sufferings, or the dangers you see before you, if you do not take heed or beware. And thus it fitly belongs to the Princes in Da∣vids time, who by the unseasona∣ble and costly opposition of so ma∣ny against Davids Kingdome, might now in all reason be advi∣sed to beware of the like attempts: and much more when Christ is risen from the dead, ought all

others (who observe the practises of the Jews in crucifying him, and the fearful judgements that atten∣ded them) to beware by their ex∣ample, lest by holding still out a∣gainst the faith, they bring on themselves the like destruction. As for the second verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.83 erudivit, castigavit, cor∣rexit, 'tis here in Niphal, literal∣ly erudimini, castigamini, corrigi∣mini, be ye instructed, chastised, corrected; and this being under∣stood of a real, not only verbal pas∣sion, and applyed to correction of manners, and not external bodily discipline, it is fully rendred by [be ye reformed.] Thus Lev. xxvi. 23. And if by these things (the judgments foregoing) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we render it, ye will not be reformed, where the LXXII. retein 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as here, a word by which reforma∣tion is fitly exprest (1 Tim. 1.20.) the Samaritane, not hear me, or, not obey me; And the latter part of the verse [but will walk contrary to me] assures us of the sense, that being not chastned there, signifies the real passive, their being not wrought on by chastenings, not taken off from their hostilities to God, not reformed, not amended by them. And as thus 'tis applyable to the heathen borderers of Judea in Davids time, who were now admonish∣ed to forsake their hostile wayes, and to convert to God, and make leagues of peace with David, so signally exalted by God; so doth it most expresly denote the Apostles preaching repentance after the re∣surrection of Christ, and that in a passive forme, as here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Act. 11. v. 40. Be ye saved or deli∣vered, where by that conversion, repentance, or reformation is di∣stinctly meant. See note on Luke xiii. 6.

[ k.] V. 11. With fear] The onely difficulty in this eleventh verse ari∣ses from the trajection or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here observable (which yet in Scripture, especially in the poetical parts of it, is not extraordinary) the separating of these two phrases [with fear] and [with trembling] one joyned with serving, the other with rejoycing in God, and the lat∣ter conjunction not very commodi∣ous, joy and terrour or trembling being not ordinarily found toge∣ther. This difficulty is not remo∣ved by the descant of some, which alluding here to Musical Instru∣ments, Lutes or Harps &c. observe that the Musick arises from the tremulous motion of the strings; for besides many other failings in the parallel, the trembling here is an∣next to the rejoycing, and not sett as the cause, from whence it pro∣ceeds, and in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our trembling is neither the cause, nor the concomitant of our rejoycing. The Chaldee therefore reads it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and pray; the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 apprehend, lay hold on him, (either of which is much more reconcile∣able with the trembling, than re∣joycing is) Abu walid Ebn Jannahi, the Hebrew Grammarian, known among them by the title of the se∣cond Grammarian, (a Manuscript in the possession of learned Mr. Pococke) saith, that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies indifferently any commo∣tion whether through joy or grief, and makes use of this place for the proof of his observation, as if it should be rendred [be moved with trembling] and so the Jewish Ara∣bick translation renders it, [and fear him with trembling] and con∣firms his version by comparing the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the Arabick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tarb, i. e. commotion (by which also Abu Walid renders it) which they use in case of fear, as well as rejoycing, and so he would have the word rendred Hos. x. 5. The Priests thereof 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall be grieved &c. and so R. Tanchum

also on that place. If this may have place, then indeed the diffi∣culty is quite removed, for then the verse will run thus, Serve the Lord with fear, and fear him with trembling: But because this noti∣on of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not suffici∣ently proved from this one place (of which the question is) and that of Hosea, where all the antient in∣terpreters render it rejoycing, and wherein if it should signifie grief, yet that is no evidence, that it sig∣nifies fear here; it will therefore be more reasonable to adhere to the usual notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for rejoyce∣ing, and a little to alter the or∣der of the construction and connect in sense (though they be separated in words) these two phrases, with fear,* 1.84 and, with trembling, and so in like manner the two verbs, serve and rejoyce. Examples of this are frequent in this book. See Psalm LXXIX. 2. where as the dead bodies of thy servants, and the flesh of thy saints, are but an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one thing exprest in two phrases, so the fouls of the heaven, and beasts of the earth, being divided in the words, must yet be connected in the sense, thus, they have given the dead bodies and flesh of thy servants and Saints to be meat to the souls of the heaven, and the beasts of the earth. So again in that Psalm ver. 4. and very fre∣quently elsewhere, which the at∣tentive reader will observe. Now for fear and trembling, the con∣junction of them and the like words is frequent in the new Testa∣ment, thereby to note a compound of humility, and diligence, and sol∣licitude, and caution, and fear of displeasing, and that as the most proper qualifications of our obe∣dience either to God or man. Thus, Work out your salvation with fear and trembling, Phil. ii. 12. Servants obey your Masters with fear and trem∣bling, Eph. vi. 5. So of the Corin∣thians obedience to Paul 2 Cor. vii. 14. Titus tells that Apostle v. 15. how with fear and trembling they received him (S. Pauls messen∣ger to them) So S. Chrysostome Serm. 31. de Natal. saith of the An∣gels, that they assist our services 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with fear and trembling, and that the Seraphim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cry with fear, Holy, holy, holy.— And so Heb. xii. 28. Let us serve God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with re∣verence and godly fear, and that a fear of displeasing and incurring great hazard thereby, For our God is a consuming fire. See note on Phil. 11. c. This then is in all rea∣son the first account that is to be given of these words, that the fear and trembling are here to be joyn'd in sense, and all carefulness, and unwillingness to displease (the best qualification of obedience) resolved to be the importance of them. And then in like manner the [Serve the Lord, and rejoyce in him] will be an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (in which fi∣gure the holy Scripture abounds) and be in sense best rendred, serve him cheerfully or joyfully, and that very reconcileable with the other phrase; our diligence & fear of dis∣pleasing will be very happily joyn∣ed with our serving him chearfully, there being nothing more pleasant than to serve him diligently, whom we truly reverence, and are most unwilling to displease, and no pos∣sibility of being pleased with our own service, if it be not perform∣ed with all zeal and diligence. Thus have some understood Heb. xii. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to serve God well pleasedly or joyfully with reve∣rence and godly fear: in which sense it would be an exact parallel with this verse, would but the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bear the passive signification, for then the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 would be all one with our serving and rejoycing,* 1.85 or our joyful serving, as the reverence and godly fear with

fear and trembling. But I suppose 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.86 there must be taken in the active sense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith S. Basil, So as is well pleasing to Christ, and so is not applicable to this place.

[ l.] V. 12. Kisse the sonne] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.87 kisse the sonne doth evidently be∣long in the first sense to the neigh∣bouring Kings, sending presents and messages of peace to David, in token of reverence and high respect unto him, (in like manner as some of them did, Hiram of Tyre, and Toi of Hamath) kissing the hand or feet, being a token of that, as also of subjection and obedience, osculum homagii, a kisse of homage, so Samu∣el kissed Saul, 1 Sam. x. i. when he anointed him King; and that is the reason of the phrase Gen. XLI. 40. according to thy mouth or word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all my people shall kisse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall obey, say the Lxxii. (and so the Arabick and the vulgar) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, receive law or judge∣ment, saith the Syriack. And so as literally it appertains to Christ, the son of David, here praedicted, and typified by him, and that in a higher sense, than that of which David was capable. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.88 to kiss is used also for adoration, so 1 King. xix. 18. we finde together the bowing of the knee to Baal, and the mouths kissing him; And so it fitly belongs to the Messias, in respect of his divine nature, to which that is truly due, which was Idolatrously paid to Baal. The Chaldee here read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 receive instruction, and the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, apprehend di∣scipline, and the vulgar Latine and the Aethiopick follow them, and the Arabick with a little change, adhere to discipline, and none of the antient Interpreters, but the Syriack, keep to the Hebrew, Kiss the sonne. This hath made learned men resolve that they read the Hebrew otherwise than now we have it, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 kisse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 apprehend, by the changing ש into ש and ק into צ; and that having done so, they took 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the Chaldee and Syriack for sonne) for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 purity or pure doctrine. But this, I confess, seems not to me so probable, viz. that they should thus mis-read the one, and misrender the other (especially when the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is elsewhere so evidently and confestly used for son, Ezr. v. 1. and again v. 2. and Prov. xxxi. 2. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 purity is some∣what remote from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 disci∣pline) when a farre more obvious reason may be rendred of it, viz. that they did not so much render, as paraphrase the Hebrew, and so set [receiving instruction or disci∣pline] as that comprehends both Obedience and Faith, (the first of the neighbouring Princes to Da∣vid, and both of all sincere Chri∣stians to Christ) as the most intel∣ligible way of circumlocution to in∣terpret kissing the son.

V. 12. Perish from the way] The [ m.] phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may here de∣serve to be considered.* 1.89 The affi∣nity with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the way of the wicked shall perish, Psal. 1.6. may suggest this figurative but literal rendring of it, Ye shall perish the way, i. e. your way shall perish, all you have shall be utterly destroyed. Such a kinde of construction we have Isa. 1.30. Ye shall be as an oak 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 falling the leaf, i. e. whose leaf falleth. The Chaldee ex∣actly follow the Hebrew, and read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the Latine renders, & amittatis viam, and ye lose the way; so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is primarily u∣sed of losing any thing, and so saith Castellio, & perdatis res vestras, and ye lose all you have. And thus, be∣ing spoken of enemies assaulting David, the phrase may be used, for being routed, dissipated, scatte∣red, which is the destruction, and

bringing to nought of an Army; as Act. v. 36. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being dissolved and brought to nothing are put together, & v. 37, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Generals being destroy∣ed, and his Army being scattered. But the Syriack interpose the pre∣position 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from, and so read it, as we doe, perish from the way, herein according with the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be destroyed from or out of the way, or as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies tolli, being taken out of the way i. e. perishing; and sure 'tis nothing ex∣traordinary for the preposition, in Hebrew poesie, to be understood, when 'tis omitted, and therefore this our vulgar rendering may be adhered to, and preferred before the former, though the sense be the same in all the waies of rendering. Of this phrase Abu Walid in his Dictionary, and R. Tanchum on Josh. 1. take up an interpretation, different from others, by rende∣ring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (in the notion of the Chal∣dee verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 calcavit) calcatio, conculcatio, treading on, or treading under feet, to this sense, lest you pe∣rish by treading on, or being troaden under his feet. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that fol∣lows, is by the Lxxii. rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quickly, suddenly, and so is used in other places, particularly Psal. Lxxxi.* 1.90 14. I should 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 soon have destroyed their enemies.—

[ n.] V. 12. Put their trust] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 literally signifies beta∣king,* 1.91 applying ones self to any, as to a refuge, or place of strength and safety, seeking protection from any, and accordingly trusting, confiding, or hoping in any. The former doth here most fitly agree to the Historical sense, as it respects David, the son which is to be kis∣sed, in the beginning of the verse; for that is it to which the neigh∣bouring Princes are advised, viz. to apply themselves to him by presents, to desire protection from him, and enter league with him. And so also it belongs com∣modiously to Christ, to whom they must betake themselves as to a refuge, when the desolation breaks in upon the Jews: The Christians that do so, are the on∣ly persons that escape, by flying out of Jerusalem to the Moun∣tains, as Christ forewarned them; And so in the sacking, and taking of Heathen Rome, by Alaricus and his Gothish army, they only esca∣ped, which fled to the Basilicae, i. e. to Christ, that was worshipt there. Yet may it in this mysti∣cal sense be taken in the greatest latitude, Christ being the only fit and proper object of our trust and hope, though David was not. One thing more deserves here to be taken notice of, the style, or manner of expression, If his wrath be kindled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 suddenly, Blessed are all they, i. e. in prophetick dialect,* 1.92 ye shall certainly be destroyed. So Rev. xiv. 13. Blessed are the dead— for they rest from their labours—] is but a way to express the dismal judgments, that were then falling upon the earth, as it followes v. 14. 15. So Mat. xxiii. 39. Ye shall not see me henceforth till ye shall say, Blessed is he that cometh in the name of the Lord, i. e. till I come in a direfull manner, to take vengeance of you. And many other passages of Prophe∣tick Scripture there are in the like or the same dialect.

The Third Psalme.

A* 1.93 Psalm of David† 1.94 when he fled from Absalom his Sonne.

[Paraphrase.] This third Psalm was composed by David in remem∣brance of that sad time wherein his own Sonne, having by subtilty withdrawn the hearts of Israel from him, ii Sam. xv. 6. and broken out into open rebellion, v. 12. he was fain to fly from Ierusalem, v. 14. toward the wildernesse, v. 23. and went up by the ascent of Mount Olivet weeping, and his head covered (a sign of mourning) and bare∣foot, v. 30. then probably pouring out his soul to God in such a manner of sadnesse, and yet trust and dependence on him, as was afterwards metrically decyphered in this Psalme, and appointed to be sung solemnly, to perpetuate the memory of this his for∣lorn condition, not to set out his wars or victories (as* 1.95 other Kings are wont to have their triumphs described, and songs of victory composed) but his fears and flight only. And this is also in some degree typical of our Saviours sadnesse and agony, and prayer in the garden, Joh. xviii. 1. which is all one with Gethsemane, Mat. xxvi. 36. Mar. xiv. 32. and that on Mount Olivet, Luk. xxii. 39, 41. the very same mount, to which David went up, when he poured out the substance of this prayer.

1. Lord, how are they encreased that ^a trouble me? many are they that rise up against me.

O Lord that hast placed me quietly in the throne, and sub∣dued all my forreign assailants, Psal. ii. 8. now my perfidious Son hath stolen away the peoples hearts from me, and being up in arms, ii Sam. xv. his forces daily encrease, and grow very numerous.

2. Many there be that say of my soul, There is no help for him in God,* 1.96 Selah.

His numbers are so great, and mine so small, that they that behold my condition give me for lost, thinking that God himself either is not able, or willing to restore me to my Kingdom again.

3. But thou O Lord art a shield for me, my glory, and the lifter up of mine head.

But thou art an Omnipotent God, & hast engaged thy self for my support, abundantly able to guard me from all dangers, to rescue and exalt me in this my seeming forlorn condition, and to restore me in thy good time to my throne again: and this thou hast by thy promise assured me that thou wilt do. In thee therefore is my trust, and my chearfull, steady, unshaken confidence.

4. I cried unto the Lord with my voice, and he heard me out of his holy hill.

Whensoever I have yet been in any di∣stresse, my addresses have been constant unto the Lord, and my prayers fervently sent up to him. And out of heaven, in an eminent manner, hath he relieved me, interposing his gracious hand, and peculiar presence, such as is mystically exhibited in the Ark, which is placed in Zion, Gods mount, so called, or his holy place, Psal. 2.6.

5. I laid me down, and slept, I awaked, for the Lord su∣stained me.* 1.97

Whether I slept or waked, I had no reason to doubt or fear, for his sacred aid and protection was ever over me, effectuall to my safety. (Of a mysticall sence here applied to Christs resurrection, See August. de Civitate Dei, lib. xvii. cap. 18.)

6. I will not be afraid of ten thousands of people that have† 1.98 set themselves against me round about.

The many experi∣ments of this Hea∣venly guard are ground of all courage and assurance to me, that how great soever the number already is, or ever shall advance to, how industrious and diligent soever they are in their pursuits, how close soever they may besiege and encompasse me, thou wilt yet secure and deliver me out of their hands.

7. Arise, O Lord, save me, O my God, for thou hast smitten all mine enemies upon the* 1.99 * 1.100 cheek-bone, thou hast broken the teeth of the ungodly.

O let thy power interpose and cheek and overrule their power, let thy fa∣therly mercy and fi∣delity,

so often experimented by me, in the persecutions of Saul, and assaults of the Phi∣listims, &c. work this farther deliverance for me: For thus thou hast hitherto dealt with all my assailants, thou hast returned them with losse and shame, their strongest forces, and keenest designs have been constantly discomfited by thee.

8.* 1.101 Salvation belongeth unto the Lord, thy blessing is upon thy people.

All deliverance proceeds and co∣meth out from thee O Lord; thou art the authour of every good thing to those that cleave fast to thee in faithfull persevering obedience and dependance on thee.

Annotations on Psal. III.

* 1.102A Psalm] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.103 here used of this and many other Psalms, cometh from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that sig∣nifieth cutting off, and metapho∣rically singing, either with the voice, or instruments, or both. Psal∣mi dicuntur qui cantantur ad Psalte∣rium quo usus David, i. Chro. xv. saith S. Augustine:* 1.104 By this name are called those that are sung to the Psaltery, which David used, i. Chr. xv. Of the rendring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psalme, and its difference from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hymns and songs, see Annotat. on Eph. v. 3. But it seems not here to be taken in any narrow strict notion, but to be a word of a very comprehensive latitude, neither appropriated to any part of composition or species of Musick. For indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Syriack and Arabick is generally u∣sed for Musick (and so also for feasting and dancing at which mu∣sick was used) and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 minstrels, Mat. ix. 23. are by the Syriack stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a musicall instrument, and all the sorts of them, (and not only the Psaltery) which are carefully rec∣koned up, Dan. iii. 5. are there con∣tained under that stile, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in∣struments of musick. And so the Talmudists, though they distin∣guish exactly betwixt instrumen∣tall and vocall Musick, yet make 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the genericall name to both of them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocal or oral Musick, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 instru∣mental musick. Proportionably the Arabick and Syriack inscribe all the Psalmes through the Book by this stile. And the Chaldee render it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a general comprehen∣sive word, used for singing, lauding, praising, without any relation to either the composition or Musick. Now in this Book of Psalmes there is this variety: sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used alone, as here, and in many other places; sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 song or canticle is added to it, as Psal. xxx.i. and in seven others; sometimes it hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 song going before it, as Ps. xlviii. 1. and in four more. And of these several com∣plications S. Hilary in his Prologue on the Psalms hath thus exprest his sense,* 1.105 Psalmus est cum cessante voce pulsus tantum organi. — 1. A Psalm is, when the voice ceasing, the sound only of the Instrument is heard. 2. A Canticle is, when the quire of Singers using their liberty, and not observing the Instrument, sing with loud voices. 3. A Canticle of Psalm, when the In∣strument going before, the voice of the Quire follows to the same tune. And 4. A Psalm of Canticle, when the quire of voices going foremost, the Instruments follow and observe them. And answerable to these four kindes of musick, are, saith he, the Titles of the Psalmes. And this interpre∣tation is mentioned by S.* 1.106 Augu∣stine on Psal. lxvii. with an [acuti∣oribus & ociosioribus relinquimus, We leave it to those that are more acute and have more leisure, and

* 1.107nescio utrum possit ista differentia demonstrari, I know not whether this difference can be demonstrated] It is therefore more probable, that as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was resolved to be taken in the wider and more comprehen∣sive sense, so may 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.108 also; and without this nicenesse of criticall or curious observation, all these four words and phrases, Psalme, and Canticle, Psalme of Canticle, and Canticle of Psalme, be used promiscuously for the very same thing, according to the account frequent with Kimchi, that the same thing is exprest in two words, by the figure (very ordi∣nary in Hebrew idiome) called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Accordingly the Chaldee sometimes reade it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. xlviii. 1. a Song and Praise, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. lxxvii. 1. a Praise and Song, i. e. a Psalme of benedicti∣on and praise to God; and so the LXXII also, sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Song of Ps••lme, sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Psalme of song, and sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Songs Psalme: All sure to signifie the same thing. And this as it is the easiest, so all things considered, seems the most probable account of this matter. To this is added 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with ל the signe of the da∣tive case, and that accordingly rendred by the LXXII 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to David, and understood by some in S. Augustine de Civ. l. xvii. c. xiv. as a note that it was made by some other, and presented to him. But this is well refuted by that Fa∣ther from Psal. cx. 1. where the Title is as here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and yet the Psalme is by Christ himself af∣firmed to be Davids Psalme or Prophecy, Mat. xxii. 43. The truth is, the phrase in the Dative Case is well capable of another sence, viz. that it was inspired to David. But there is no need of that expedient neither, it being very ordinary in Hebrew to use the Dative for the Genitive case, and so of the ancient Interpreters the Syriack and Arabick under∣stood it, and probably the Latine also, rendring it Psalmus David, a Psalme not to, but of David.

V. 2. Selah] Concerning the [ b.] word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.109 the variety is so great among the Learned, that it may well be left uncertain what is to be resolved of it. The Radix 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and which is all one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies stravit, conculcavit; and from thence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.110 regularly comes to denote a way or path, and is mostly ren∣dred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a way, a turning, a path, sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an ascent, ii Chron. ix. 11. From hence Conradus Kircherus hath not improbably rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which we retain in the same sound and letters Selah untransla∣ted) stratam; adding that it is set by Poets, ut pes in ea eat & progre∣diatur longiùs, that the foot in the metre and musick may proceed farther, and so the modulation of the song be completed, which without it would be somewhat abrupt and imperfect. This I suppose also the meaning of those that resolve it meerly subservient to the musick or melody, and to have no influ∣ence on the sence, but to remain, as to that, perfectly unsignificant. From hence therefore it is conse∣quent, that in Translations where the metre and musick is lost, this expletive, which only referres to those, should be omitted also, and not inserted in the rendring; which accordingly we see obser∣ved by most of the ancient Inter∣preters. In this first place where it is used, all but the LXXII omit it, and they render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which, say Phavorinus and Sui∣das, is no more but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a note of some change in the song, not the beginning of some other tune or musick, as

some mistake them, for when it concludes a Psalme (as it doth this) and when it is so oft repeat∣ed (as it is thrice in this short Psalme, being yet not once men∣tioned in many other the longest) there is no place for this, but ei∣ther some division, a little to lengthen out the tune, agreeable to Kirchers opinion of it, or an e∣levation of the voice (according to the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ascent) as it is commonly understood from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the notion of exalta∣vit. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 regularly sig∣nifies no more then a Musicall note, and every such note we know is in propriety of speech 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a change of the modulation, as Wised. xix. 18. it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in a Psaltery the notes of the Musick or tune change the name, i. e. they vary every foot, and every such variation hath a several name, hy∣pate, and Nete, &c. And this was all, I conceive, that either the LXXII meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or those Glossaries in their Periphra∣sis of it: The other ancient Inter∣preters either, as I said, omit it wholly (as the vulgar (with the Arabick) and from thence our old Edition of the Psalmes, un∣derstanding it aright to be no more then a note of the Musick, and therefore never taking any the least notice of it in their ver∣sions) or else render it by ano∣ther expletive, as the Chaldee by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for ever, and so sometimes the Syriack, which is another e∣vidence that it is a word without any signification, save onely to fill up the metre or musick. In one place Psal. ix. 27. it hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prefixt (at the end of a period) higaion Selah, which the LXXII render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the just shall rejoyce for ever; What the full importance of it is, will be soon discerned by remembring that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the like, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 meditatus est, mussitavit, garrivit, signifies not only medi∣tation (from whence the interli∣near hath meditatio Selah) but al∣so a song or melody, either a mournfull one, an Elegy (for such were sung) Ezech. ii. 10. rendred by the vulgar carmen, from the LXXII 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sorrow or sadnesse, or else a joyfull one, Psal. xcii. 3. where the Lxxii read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 song, the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 loud noise, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vociferatus est, and so 'tis rendred by the LXXII Psa. v. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cry. And so that also being joyned with Selah, denotes no more but the loudnesse of the voice or mu∣sick, which was required to the chanting of that note. For though the Chaldee thought fit to descant in their Paraphrase, and allow it this intimation, that the judge∣ments of God so remarkable on the wicked, were to be lookt on, and acknowledged by all good men, with great thankfulness and admiration, both of his power and providence; Yet the Vulgar, and Syriack, and Arabick wholly omit it, and the Septuagints 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cry or loud voice, belongs onely to the Note in the Song, and the loud∣nesse of it.

V. 7. Cheek-bone] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.111 [ c.] here (as ordinarily in Arabick) signifies simply maxilla the cheek (the Verb in Arabick denotes checking, blaming, rebuking, Lahah allaho, God hath put him to shame, and Lahi lalo confusion be to him) and then striking of that is an expression of the greatest re∣proach: So i. King. xxii. 24. when Zedekiah smote Micaiah on the cheek, saying, (by way of scorn) Which way went the spirit of the Lord from me to speak unto thee? So Job

xvi. 10. They have gaped on me with their mouth (i. e. made mowes at me by way of derision) they have smit∣ten me on the cheek reproachfully. And Lam. iii. 30. He giveth his cheek to him that smiteth him, he is filled with reproach. And so Mat. v. as an expression of that patience of con∣tumelies that Christ now requireth of us, Whosoever shall smite thee on thy right cheek, turn to him the other also. And so it is here but a pro∣verbiall phrase to signifie putting to flight, for that is the most shamefull and reproachfull to an army, to assault and not prevail, to be put to flight and discomfi∣ted. The Septuagint here reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and from thence the Vulgar have adversan∣tes mihi sine causâ, thou hast smitten all that are my adversaries without a cause, and 'tis generally concei∣ved, that either they mistook the Hebrew word, took 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for an abbreviature of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in vain, or else that their copies are corrupt∣ed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. max∣illas, saith Schindler and others af∣ter him. But first the abbrevia∣ture or apocope hath no example. 2. There is no such word as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 indeed there is, both in Hesychius and Phavorinus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it signifies cheeks, ••ut that a word seldome to be ••et with in Authours, never in all the Books of Scripture, the Septuagint generally using 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for it. 3. It is certain the Vulgar Latine reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or else could have had no tentation to render it sine causâ; And so did the Arabick and Aethiopick too, which render it (both of them) in vain, though the Chaldee and Syriack following the Hebrew render it cheeks. On these considerations It may seem more reasonable to pay the LXXII and those other translations that due respect, as to think that they did not really misreade or mistake the Hebrew, but rather (as it is ordinary with all Interpreters) endeavoured to express the mean∣ing of the proverbial phrase by more intelligible circumlocution, and this all but the Latine (which it seems did here follow, but did not well understand the Septua∣gint) have done happily enough. For what is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or which is all one, adversari or in∣imicari frustra? Why, literally to oppose or set upon in vain, i. e. un∣effectually, to gain nothing by all their opposition, i. e. to be con∣stantly repel'd and put to flight, turned back with shame in all their hostile Enterprises: And that is all that can be pretended to be meant by the phrase in the O∣riginal [thou hast smitten all mine enemies on the cheek] thou hast put them to shame or to flight reproach∣fully. And the same is the im∣portance of the latter part of the verse, thou hast broken their teeth, the weapons by which Lions tear their prey, Psal. lviii. 6. and the breaking of which in that place is explained ver. 7. by their falling away like waters that run continu∣ally; In their keenest and most terrible onsets they are dissipated and put to flight; and that both the Hebrew and Greek denotes also, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 breaking them into shivers or smallest pie∣ces, which applied to an ar∣my is the utter discomfiting of them.

The Fourth Psalme.

TO the* 1.112 * 1.113 Chief Musician on Neginoth, a Psalme of David.

[Paraphrase.] The fourth Psalm was composed by David, possiby on the same occasion (or a like) as the third, and by him commended to the Pracentor or master of his Musick, to be sung to the stringed Instruments, the Psaltery and Harp, &c.

1.* 1.114 Hear me when I call, O God of my Righteousnesse, thou hast enlarged me when I was in distresse, have mercy upon me and hear my prayer.

O mercifull God, the only authour of all that is any way good in me, and the continuall defender and supporter of my innocence, against all that have risen up against me, I beseech thee at this time to lend a favourable ear unto my Petitions: Thou hast constantly given me relief in all my straits, extricated me out of all my difficulties, be thou pleased now to make good thy wonted mercies toward me, and grant me deliverance at this time also.

2. O ye sons of men, how long will ye turn my ⁿ glory into shame? how long will ye love vanity,* 1.115 and seek after leasing?

O you that calum∣niate me and my go∣vernment, and by defamations endea∣vour to stir up the people against me (so did Absalom ii Sam. xv. 3.) will ye never give over so great a wickednesse? will ye still go on in lying and false speaking?

3. But know that the Lord hath set apart him that is* 1.116 godly for himself, the Lord will hear when I call unto him.

3. This you are to know, that God hath separated me of his great mercy, and set me upon the throne to be his Vicegerent upon earth, and consequently to be employed in his speciall ser∣vices, and by so doing hath engaged himself to preserve me in it Psa. 89.21. which is my ground of most confident assurance that he will hearken to my prayers, and deliver me out of your hands.

4.* 1.117 * 1.118 Stand in awe and sin not, commune with your own heart upon your bed, and* 1.119 be still.

If you are displea∣sed at my being King, ye are now to re∣member that being set on the throne by God, this displeasure of yours cannot be se∣parated from rebellion against God himself; Let this be matter of serious sad exami∣nation, and discussion of conscience to you, and so work compunction in you, per∣swade you to quit your hostile designes, and yield subjection where it is due.

5. Offer the* 1.120 Sacrifices of righteousnesse, and put your trust in the Lord.

And then upon your change you may most seasonably render solemn thanks to God for your time of repentance and escape out of so desperate an enterprise, blesse and praise him, and adhere to him constantly for the future.

6. There be many that say, Who will shew us any good? Lord* 1.121 lift thou up the light of thy countenance upon us.

Some are apt to be discouraged and despair in this di∣stresse, the appear∣ance of the enemy is so formidable, and our preparations for resistance so small; But I have a sure fortresse that cannot fail, the favour of God espousing my cause, and supporting me, and this is all that remains for us to take care of, by continuall ardent prayer to invoke his help, and chearfully to depend on it.

7. Thou hast put gladnesse in my heart, more than in the time that their corn and their wine encreased.

This security of thy favour alone, is matter of greater ex∣ultation to me, then to worldlings is, or can be the most plentifull harvest, wherein yet they are wont to rejoyce so profusely (and on confidence thereof to be so secure for the time to come, Luk. xii. 19.) that the greatest joy is proverbially stiled, the joy in harvest.

8. I will* 1.122 both lay me down in peace, and sleep, for thou Lord only makest me dwell in safety.

I therefore as well as they will have my rejoycing also, as they in confidence of their full barns, so I in my reliance on the sole providence of Heaven; In which confidence I can sleep securely, repose my self in him, to whom a∣lone all my safety is due, and whose only guard is, without all sollicitude or preparati∣ons of mine, abundantly sufficient for me.

Annotations on Psal. IV.

Chief Musician] The Hebrew [ a.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to urge or presse to the performing any work or task,* 1.123 and properly belongs to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the overseer and follower of workmen of any kinde. So ii Chron. ii. 2. where Solomons work∣men are numbred, there are also MMM 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the Lxxii there rightly render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Praefects over them, and v. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 taskmasters, and c. xxxiv. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 oversee∣ers, (though v. 13. and Ezr. iii. 8, 9. the Copies have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 over the workmen only) and where the same thing is set down again, i. Kin. v. 16. they are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in the Lxxii 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, set over his works. The word is used more particularly of Musi∣cians. To this purpose see i. Chro. xv. 21. where after the appointing of Singers with instruments, &c. v. 16.19, 20. Mattathiah, &c. are appointed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we render it, to excell, but in the margin, to over∣see, i. e. to take care of, and or∣der the Musick (as Neh. 12.42. Jezrahiah is the Overseer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the singers.) And from hence is the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.124 here, to the Ma∣ster, or Ruler, or Praefect. Of whom, or over what he was praefected, is here also exprest 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.125 over the musical Instruments. Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, and thus we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psa. lxvii. 25. the minstrels or play∣ers on Instruments differenced from the Singers foregoing. And then the whole phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 put together, here signi∣fies perspicuously [To the Praefect of the musicall Instruments] such there were, more then one, a∣mong Davids Officers, that wait∣ed on the Ark, i. Chron. xv. 21. And to one of these this Psalm was committed by David, to be sung and plaid to in divine service. The same we finde again, Hab. iii. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To the Praefect or Master of my stringed Instruments. From this sense of this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ursit, coegit, institit, there is a se∣condary use of it for finire to end, and from thence we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. ciii. 9. rightly rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unto the end, and again, vincere and triumphare to overcome and triumph. And from those two notions the LXXII have taken their rise of rendring it here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the end, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to overcome in the Conclusion of Habakkuk (in like manner as A∣quila hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here) and i. Chron. xv. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to prevail, but have lost the sence in all these places, and only hit it ii Chro. ii. 2. and 18. and xxxiv. 12. where, as hath been said, they render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 overseers or praefects, set o∣ver the workmen, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 taskmasters, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 o∣verseers.

V. 1. Hear me] The Hebrew [ b.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.126 is certainly the Imperative, and so is used Psal. xxvii. 7, and therefore must be rendred [hear, or answer me] and thus the Chal∣dee understood it, and paraphrase it, In time of my prayer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 re∣ceive

from me, by which also they render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hear or hearken, in the later end of the verse. But the Lxxii. and from thence the other Antient Interpreters, seem to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Preter tense, and so render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he hath heard me, and accordingly the Greek Fathers, S. Chrysostome e∣specially, have observed Gods speed in hearing the prayers of pi∣ous men, even before they have made an end of them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for it is not, saith he, When, or After I had prayed he heard me, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when I pray∣ed in the present, he hath heard me already in the time past, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whilst thou speakest or sayest, I will say, Behold here am I, as he cites it from Isai. Lviii. 9. concluding that it is not our multitude of words that is wont to perswade with God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but a pure soul, and the shewing forth of good works. A Doctrine of most comfortable truth, but not founded in the He∣brew reading here.

[ c.] V. 2. My glory] the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 how long my glory into ignominie] is elliptical, but easily supplied, and made in∣telligible, thus, How long will you reproach my glory,* 1.127 by [glory] mean∣ing his regal power and majesty which God had bestowed on him. This the Lxxii. render somewhat otherwise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 How long are ye heavy hearted, why do ye love vanity? By this phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 possi∣bly explicating (as in a periphra∣sis) the great hardnesse of heart in Absalom and the like, who would defame so worthy a per∣son, as David, approved and an∣ointed by God, and would not be overcome or melted with his goodness; or perhaps reading the Hebrew somewhat otherwise that now we do, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to which their ren∣dering will be literall,* 1.128 and the va∣riation not very great, reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in two words and convert∣ing כ into ב; which way soe∣ver it is, 'tis evident the vulgar Latine follow them usque quà graves corde ut quid — and the Ara∣bick and Aethiopick to the same purpose.

V. 3. Godly] The acception [ d.] of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this, and some other places, deserves here to be obser∣ved. It signifies ordinarily a pi∣ous, or charitable, and beneficent person. But when it is spoken of Man, referring to God, it notes one that hath received favour or mercy from him, and is all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one that hath found favour with God.‖ 1.129 So Psal. xvi. 10. Thou shalt not suffer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 him, that is so favoured by thee, to see corruption. So Ps. xxx. 4. Sing unto the Lord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ye that have felt his mercy and bounty. And so here David, seeing fit, in his plea against his enemies, who bla∣sted him as a man of blood, and a guilty person, to insist on God selecti∣on, and advancement of him to the Kingdome, (noted by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.130 hath separated to a function, the Chal∣dee reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the same sence, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the New Test. de∣notes setting apart to the Aposto∣lical function Act. xiii. 2.) and so referring to these words of Gods testimony, 1 Sam. xiii. 14. The Lord hath sought him a man after his own heart, and hath commanded him to be Captain over his people, he choo∣ses to use that more modest form of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Eleemosynary, or beads∣man, that God hath advanced and chosen to this great dignity. This is in a like style set down Psalm Lxxviii. 70. He chose David also his servant, and took him from the sheep∣fold, From following the ewes great

with yong he took him, that he might feed Jacob his people, &c. and Psalm LXXXIX. 20. I have found David my servant, with my holy oyle have I annointed him. Of this see more Psal. Lxxxvi. note a.

[ e.] V. 4. Stand in awe] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies here might be some∣what uncertain,* 1.131 had not the Apo∣stle Eph. iv. given us the meaning of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 denoting commotion either of the body or minde, doth in the latter acception import two things especially, fear and anger, those two principal commotions of the minde. In that of anger we have it, Gen. XLV. 24. where we render it falling out or quarelling, and 11 Kin. xix. 27, 28. in both which we render it rage. So Prov. xxix. 9. And so Gen. xLi. 10. the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (affirmed of Pha∣raoh, viz. that) he was wrath, is by the Chaldee rendered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And this is much the more frequent ac∣ception of it in the Old Testa∣ment. And thus the Septuagint understood it here (and with them the vulgar Latine, Syriack, Arabick, and Aethiopick) render∣ing it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and from thence in the same words the Apostle makes use of the place Eph. iv. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Be angry and sin not, i. e. when ye are angry take care that ye do not sin, which that it is no allowance of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 anger there, but only a sup∣posing it present, and a forewarn∣ing of the dangerous effects of it, See note on Eph. iv. 9. and that is more evident by comparing it with this Text, where their dis∣pleasure against Gods Anointed, David, the first rise of their Re∣bellion, was certainly a great sin in them.

[ f.] V. 4. Be still] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 siluit,* 1.132 conquievit, cessavit, signifies in relation to actions as well as words, and so de∣notes a cessation from what they were before doing, which to those that were before about any ill, is repentance, to those which were up in armes, submission, or quiet subjection. And thus 'tis rendered here by the Septuagint 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (and to that the vulgar agree) compunction or contrition, as that is taken for amendment, the effect of godly sorrow, and so the Arabick more explicitly, Let it repent you, and the Chaldee, that paraphra∣ses that part of the verse at large [Say your prayer with your mouth, and your petition with your heart, and pray upon your bed, and remember the day of death] instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 subdue, quiet, tame your desires or concupiscences, and then connects with that the substance of all the following verse thus, Subdue your concupi∣scences, and then it shall be reputed to you for a sacrifice of righteousness— Agreeably whereto‖ 1.133 S. Chryso∣stome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Offer righteousness, this is the greatest gift, this the acceptable sacrifice to God, not to slay sheep— but to do what is just; Wheresoever thou art, thou mayest offer this, thy selfe being the Priest, the altar, the knise, and the sacrifice.

V. 5. Sacrifices of righteousness] [ g.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sacrifices of righteousness here do most probably signifie the peace offering,* 1.134 or oblation of thanksgiving for deliverance. We have the phrase again Psal. Li. 19. where it is contradistinguisht to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the holocaust. And there is reason for this appellation, be∣cause the sin was first to be atoned by the sin-offering, and thereby the person restored to some state of righteousness, ere he attempted

the other. And withall, it was lawful for a Gentile worshipper, a proselyte of the gates to present a sin-offering, but the peace-offering, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the sacrifice of praise, none but the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 proselyte of righte∣ousness might be allowed to bring. And so it is fitly recommended here, as a consequent of reforma∣tion.

[ h.] V. 6. Lift up] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lift up,* 1.135 is here rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the Septuagint, and so by the Latine, signatum est, referring to a banner, or standard, or insigne, in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is wont to be exalted or lift∣ed up, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 evexit, exaltavit. Indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word here used is not so usual in the Hebrew tongue: but instead of it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and א, and so the Chaldee here hath it; And therefore the Lxxii. had some ground for their change, and no doubt meant to signifie by it, the great security which is injoyed by Gods favour (meant by the light i. e. chearfulness, pleasantness o•• his countenance towards us, as they that favour others, look pleasantly on them) viz. the same that from an insigne or banner, the strong∣est military preparations, and thus it lies very consonant to what went before. Davids visible strength, and military preparati∣ons were so small, comparative∣ly with those of his enemies, that they that look't on, were ready to despair of victory. But as Eli∣sha in the mount to his unbelie∣ving intimidated servant, shewed him a vision of horses and chari∣ots round about them, and so more on their, than on the ene∣mies side, so David here to those fearful objectors opposes the fa∣vour of God, as a banner or in∣signe, that hath a whole army belonging to it, i. e. all security attending it.

The Fifth Psalme.

TO the‖ 1.136 chief Musitian upon* 1.137 Nehiloth, A Psalm of David.

[Paraphrase.] This Fifth Psalm was indited by Da∣vid on consideration of his many enemies, especially his undermining son Absalom, who by flattering the people, and slandering him, sought to get the Crown from him. And by him it was committed to the Master of his Musick to be sung by the whole Quire in parts, one voice following another.

1. Give eare to my words, O Lord,‖ 1.138 consider my* 1.139 meditation.

O mercifull Lord, vouchsafe to hear∣ken to my prayer, to weigh the groanings of my soul, and relieve my wants.

2. Hearken to the voice of my‖ 1.140 cry, my King and my God, for unto thee will I pray.

Thou art my King to defend, my God to vindicate the power, which thou hast communicated to me. To thee therefore it belongs to grant my requests, and all that remains for me, is to addresse them constantly and impor∣tunately to thee.

3. My voice shalt thou hear in the morning, O Lord, in the morning will I‖ 1.141 direct my prayer unto thee, and will look up.

The first fruits and prime care of the day shall be to ad∣dress and present my heart, and prayer be∣fore thee with my eyes fixt on heaven, after the mode of an earnest petitioner, that waits, and never means to move, till his requests are granted. And thou O Lord answerably wilt be pleased, I doubt not to make the same speed to receive that address of mine, to hearken to, and grant my prayer.

4. For thou art not a God that hath pleasure in wicked∣ness, neither shall‖ 1.142 evill* 1.143 dwell with thee.

Of this I have full confidence, when I consider how impos∣sible 'tis for thee to savour rebellion or any sort of wickedness, such as mine enemies now practice against me, (‖ 1.144 that is the part of false and Idol Gods, i. e. of Devils) or to abett, or indeed endure, or not oppose them that designe so great a wickedness. A stranger if he undertake not some degree of proselytisme, if he renounce not his Idolatry, is not permitted to abide, or sojourn, or even to be a slave among thy people. How much less then shall any wicked man be endured in thy presence?

5. The‖ 1.145 foolish shall not stand† 1.146 in thy sight, thou ha∣test all workers of iniquity.

The mad folly and presumption of these vainglorious vaun∣ters of their own worth and excellencies, thou dost abhor even to behold, art so farre from allowing or favouring the boasts, or enterprises of such, that thou dost hate them perfectly, and so dost thou all others (whatsoever their language is) whose actions of uniforme obedience do not approve them to thee.

6. Thou shalt destroy them that speak leasing, the Lord shall abhor the‖ 1.147 bloody and deceitful man.

Thy justice and patronage of the in∣nocent, ingage thee to destroy the false and treacherous, which under fair pretenses maketh the soulest evils; He whose double property it is to be made up of† 1.148 mercy and fidelity, utterly detests that falsenesse and treachery, which is designed to the oppressing and shedding the blood of the guiltless.

7. But as for me, I will come into thy house in the multi∣tude of thy mercy, in thy fear will I worship‖ 1.149 toward thy holy Temple.

This therefore must ingage me by way of just returne to thy free and undeserved mercies, and the great and continual succession of them, in all my times of need, to make my frequent visits to that place where thou art pleased to prasentiate thy self, I mean the Taberna∣cle with the Arke of the Testimonie in it. And therein as in the Court and Palace of thy Sacred Majesty, to prostrate my soul before thee with all possible humility, care and reverence.

8. Lead me O Lord in thy righteousness because of my enemies, make thy* 1.150 way strait before my face.

And it shall be a speciall part of my request unto thee, O Lord, that by the conduct of thy grace I may be directed and assisted in keeping strictly close to all thy commands; that those that hate me most, and observe me most diligently, on purpose to get some advantage against me, may finde nothing to quarrel or accuse in me. To which end, Lord, do thou give me a clear sight of my duty, and incline my heart to walke exactly, and so acceptably before thee.

9. For there is no‖ 1.151 faithfulness in their mouth, their inward part is very wickedness, their throat is an open se∣pulchre, they† 1.152 flatter with their tongue.

This I am most neerly concerned in, having so malitious treacherous eyes up∣on me, enemies that will not spare to forge falsities against me, that in their hearts meditate nothing but mischief, and when they open their mouths, 'tis as when a grave is digged or a pit laid open, or as when‖ 1.153 the state of the dead is said to gape, only to swallow up and de∣vour the most innocent, their tongues when they are softest, and most flattering, are full of all kinde of deceit.

10.‖ 1.154 Destroy thou them, O God, let them fall by their own counsels, cast them out in the multitude of their trans∣gressions, for they have rebelled against thee.

This I am confi∣dent, thou wilt not suffer to goe unpu∣nished, even in this life; Their own ma∣litious projects shall betray and ruine themselves, instead of prospering against me, the more their designes of mischief are, the more multiplyed are their rebellions a∣gainst God, and thereby will he be certainly provoked to eject and eradicate them.

11. But let all those that put their trust in thee rejoyce, let them ever shout for joy‖ 1.155 because thou desendest them, let them also that love thy name be joyfull in thee.

On the other side, all such as rely on God, that do their duty with faithful∣nesse, and resort to his safeguard for their protection, shall never want cause of joy and exultation, his providence shall signally watch over them, and his presence secure them; And as love is a delightful affection, and never suffers them, that are possest with it, to be sad, in

the presence, and mutual Returns of the beloved, so in a most eminent manner, the lovers of God, whose hearts are fixt on him, and their greatest pleasures placed in in∣joying the constant pledges of his love, shall never want matter of the most exuberant joy; so good a God will never fail to give them whatsoever they desire.

‖ 1.15612. For thou Lord wilt bless the righteous, with favour wilt thou † compass him as with a shield.

For thy promises, O God, have obliged thee to prosper the righteous, to reward, and crown his fidelity to thee with thy special kindness toward him, and then how can he want any other shield or protection, that hath the guard of thy favour, under which to secure himself?

Annotations on Psal. V.

Tit. Nehiloth] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [ a.] being an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.157 but this one time found in the whole Bi∣ble, we can but divine at the sig∣nification of it, having no certain guide to rely on for it. Lexico∣graphers say 'tis an eminent Musi∣cal Instrument, and the word be∣ing of affinity both with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a torrent, or running river and with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a bee, it is by some deemed to have the name from the one or other, as imitating the murmurs of either of them: Some have derived it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 perforavit, and then it must signifie a hollow wind-instrument, Thus indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a pipe, or flute, or timbrel, and the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to play on a pipe &c. but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is no where used in this sense. The regular way of deriving it and that which is al∣lowed by Lexicographers, is from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 haeres fuit, haereditate aut suc∣cessione accepit, and is oft rendered by the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dividing or distri∣buting into parts, but most fre∣quently 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, succeeding to by inheritance. And in this noti∣on it may possibly signifie a song or hymn divided to be sung in parts, as in Quires it is ordinary, one sort of voices succeeding where the other ends, and so di∣viding it betwixt them, taking it up one from the other, the Tenor from the Trebble and the like. That in this notion the Lxxii. un∣derstood it, is probable by their rendring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the inheritor, i. e. for that kinde of Musick that inherits, or takes up successively, one part of the quire from the other, and so the Latine, and Arabick, and Ae∣thiopick, all which must be con∣ceived to have rendred the phrase intelligibly, and yet 'twill be hard to assign any other sense of their rendring, [pro eâ quae haereditatem consequitur, and de haereditate] save this. And then the Chaldee's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be sung on, or by the Quires, agrees very well with it also, one part of the Quire sing∣ing one verse, the other another, and so succeeding and taking up one from the other, and dividing it betwixt them, which is the ob∣vious notation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And so this notion seems to agree to the sense of all the Antient Translators. But 'tis yet most probable, which Kimchi hath resolved on Psal. iii. that Nechiloth was the name of a tune; and then 'tis as probable, that this tune took its name from Heritage, or somewhat of that kinde, in the song that was first set to that tune, and so all the Antient rendrings will be salved by that means.

V. 1. Meditation] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from [ b.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gemuit, sonuit,* 1.158 regularly sig∣nifies sighing or cry, not a loud sono∣rous voice, but such as complaints are made in; so Isa. xxxviii. 14.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I mourned, the Chaldee reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I sighed, as a dove, and so the Lxxii. here render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cry, and so the Latine and Aethiopick, and Arabick; And though it signifie also Metaphori∣cally the speech not of the mouth, but of the heart, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith‖ 1.159 Chrysostome, not the lifting up of the voice, but the dispo∣sition of the minde, as when God said to Moses, Why cryest thou unto me? when he said nothing) and so is most frequently rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to meditate; yet when it is so rendred, it is oft in the sence of speaking, as Psal. xxxv. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, my tongue shall meditate, we rightly render it, speak of righteousness, and so Psal. xxxvii. 30. the mouth of the righte∣ous 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall meditate, cer∣tainly that is, shall speak wisdome. So Psal. Lxxi. 24. Prov. viii. 7. Isa. xxxviii. 14. lix. 3.13. and elsewhere 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to speak, Psal. cxv. 7. and even 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to cry or roare as a Lyon doth, Isa. xxxi. 4. and elsewhere 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 song or melody, both of them sounds uttered and not kept in the minde. And to this agrees the Chaldee also, rendring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 either in the notion of desire, or of fremitus of making a noise, both which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies in the Chaldee.

[ c.] V. 4. Dwell 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 peregrinatus est,* 1.160 is best rendred so∣journ, or make a short abode. From hence is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a guest, or stranger which the Greek have transform'd into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and it be∣longs to a Proselyte, one of any Heathen nation, that lived among the Jews. Of these some renoun∣ced Idolatry, and undertook the seven precepts of the sons of Adam and Noah, and these were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 strangers, or proselytes of the gate, and such might live amongst them, others undertook their whole law and were Proselytes of righteousness. And to these Rules of not admitting any strangers, but on one of these conditions, the Psalmist seems here to refer. The wicked man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.161 is all one in effect with an Heathen Idolater; and therefore as such an one must not dwell, or sojourn among the Jews, (the Captive Slave, if after a years abode he renounce not his Idolatry, was to be slain,) so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the wicked man shall not sojourn with thee, shall be so farre from being favoured by thee, that he shall not be allowed the least abode in thy presence.

V. 5. Thy way The Hebrew [ d.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must literally be render∣ed [thy way before thy face] yet the Lxxii.* 1.162 have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my way before thy face, and thence some learned men are per∣swaded that they read otherwise than we doe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But 'tis more reasonable to believe that they did thus (by way of periphra∣sis, not literal rendring) endeavour to express the meaning of it, it being the prime aime of that prayer which petitions Gods clear revelation of his will, or making his way straight before us, that we might thereby be direct∣ed & assisted to walk exactly, and so approve our wayes to God. This latter indeed comprehend∣ing the former, Gods direct∣ing and assisting, presupposing his illuminating grace, the revelation of his will: and therefore it is du∣ly here used by the Lxxii. the more fully to express it, and the end of it. And herein the Arabick and Aethiopick and vulgar Latine, as they are wont, follow the Sep∣tuagint, and therefore our Para∣phrase hath taken notice of both. In the former part of this verse the Chaldee seems to have much mistaken, reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.163 my ene∣mies (which comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ob∣servavit,

because enemies are spyes and observe critically what they may finde fault with) in a very distant sense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my praise, as if it came from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and denoted a canticle or hymn of praise, but herein as the context doth resist, so doth not any one of the antient versions favour them.

The Sixth Psalm.

TO the‖ 1.164 chief Musitian on Neginoth† 1.165 upon Shemi∣neth, A Psalm of David.

[Paraphrase.] The sixth Psalm was penn'd by Da∣vid on some occasi∣on of special humiliation, for the* 1.166 confession of his sins, and averting Gods wrath: This he directed. the Master of his Musick to be sung† 1.167 upon the Harp of eight strings (such as is mentioned 1 Chron. xv. 21.) and fitted it for it.

1. O Lord rebuke me not in thine anger, neither chasten me in thy hot displeasure.

O God of mercy which art slow to wrath, and long∣suffering to sinners, and delightest far more in their reformation than their misery, I beseech thee not to deal with me, as most justly thou mightest, in wrath and fury, but in mercy to withdraw thy heavy hand of punishment, which I have so justly provoked, and now lie under.

2. Have mercy upon me O Lord, for I am weak, O Lord heal me for* 1.168 my bones are‖ 1.169 vexed.

O Lord I have by my soul sins wound∣ed my soul, brought it down into a most languishing terrible condition, provoked thee to withdraw thy grace, and give me up to the effects of thy displeasure, This is a sad disease, and of the worst condition, even of the soul, wherewith thou art pleased also that my body, or outward condition should bear consent. And in all this 'tis I that have thus diseased my self, disturbed and miserably wasted the health of my soul, which consists in an exact conformity of my desires and actions to thy will. And now there is no remedy left but one, that of thy pardon and gratious forgiveness, pouring thy wine and oile and heal∣ing balsame into my gaping wounds, and this most seasonable mercy I beseech thee to bestow upon me.

3. My soul is also sore vexed, but thou O Lord, how long?

The disquiet and torment hereof doth pierce my soul, there are the sharpest arrows of thy displeasure fixt, and afflict me exceedingly, Lord that it might be at length thy season to asswage thy wrath, to speak peace to me, to afford me some† 1.170 refreshing which I cannot hope from any other hand.

4. Return O Lord, deliver my soul, O save me for thy mercies sake.† 1.171

Lord be thou pa∣cified and reconci∣led to me, and by that means rescue me out of this sad condition, wherein I am involved, under the weight of my sin and thy displeasure. And though there be in me no means to propiti∣ate, but only to avert and provoke thee, yet let thine own mercy, and free bounty of grace have the glory of it; Reflect on that, and from thence worke this deliverance for me.

5. For in death there is no remembrance of thee, in the grave who will ‖ give thee thanks?

For shouldest thou now proceed to take away my life, as it were a most direful condition for me to die before I have propitiated thee, so I may well demand, what increase of glory or honour will it bring unto thee? will it not be infinitely more glorious for thee to spare me, till by true contrition I may regain thy favour; and then I may live to praise, and magnifie thy mercy, and thy grace, thy mercy in pardoning so great a sinner, and then confess thee by vital actions of all holy obedience for the future and so demonstrate the power of thy grace, which hath wrought this change in me; Neither of which will be done by destroying me, but only thy just judgments manifested in thy vengeance on sinners.

6. I am weary with my groaning. All the night make I my bed to swim, I water my couch with my tears.

The sadness of my present condition under the weight of thy displeasure, and the grievous effects thereof, is such, as extorts those grones from me, which (instead of easing) do only increase my torment. The night which is the appointed season of rest, is to me the time of greatest disquiet, my agonies extort whole rivers of tears from me, and the consideration of my horrible sins, the causes of them, gives me not one minute of intermission.

7. Mine eye is‖ 1.172 consumed because of† 1.173 grief, it waxeth old because of all mine‖ 1.174 enemies.

The tears which the thought of thy continual displeasure and punishments incessantly draws from me, have corroded, and even exhausted the animal spirits, that maintain my sight, make mine eyes very dim, above what is pro∣portionable to my age, and still there remains a succession of new sorrows, to minde me of my successive sins; one enemy after another still riseth up against me.

8. Depart from me all ye workers of iniquity, for the Lord hath heard the voice of my weeping.

Whilst I thus be∣moan my self before so gratious a God, I cannot but with confidence look up, and expect his speedy return unto my prayers, and consequently assure my self, that all the designes of my rebellious enemies shall be utterly frustrated by him.

9. The Lord hath heard the voice of my supplication, the Lord‖ 1.175 will receive my prayer.

He that hath pro∣mised not to despise a broken heart, to comfort the mourner, he whose title it is to be the hearer of prayers, the vindicator of the innocent, will certainly make good these promises to me at this time, in par∣doning my sins, and averting these punishments from me.

10‖ 1.176 Let ^b all mine enemies be ashamed, and‖ 1.177 sore vex∣ed, let them return and be ashamed suddenly.

And therefore I am most confident that all my opposers shall be discomfited, and sent back successless in their present designe, and how confi∣dent soever now they appear, they shall very suddenly be routed and put to confusion and utterly disappointed in their enterprize.

Annotations on Psalm VI.

[ a.] V. 2. My bones] The chief difficulty in this verse will be re∣moved by considering the mean∣ing of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which we render my bones,* 1.178 & so indeed it often signifies from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 robustus or fortis fuit, but not only so, but in a greater latitude, the members of the bo∣dy, and then the body it selfe, nay the substance or being, and not only the body, as Job 11.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his bone or body is by the Chaldee rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 himself, in oppo∣sition to his goods and family, which had been toucht sharply, ch. 1. And so among the Rabbines 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is oft used for ipsimet, them∣selves (see Note on Rom. vi. a.) It being an ordinary figure among the Hebrews, to express a thing by the names of the parts of it. Thus Psal. xxxv. 10. All my bones shall say, Lord who is like unto thee, where certainly the bones which say, and praise God, are to signi∣fie the Psalmist himself his tongue, and heart, and every part of him. And so here being in conjunction with [I am weak] and my soul is sore vexed v. 3. it is but a Poetical expression, my bones, i. e. every part of my bo∣dy. Now the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.179 which we render vexed, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Niphal, signifies any sudden com∣motion, or disturbance, or trem∣bling, and so being joyned with weak 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.180 languishing from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be sick or faint (and so weak in the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the New Testament, See Note on Rom. viii. m. and Gal. iv. a.) it must signifie a sore affliction, perhaps literally a disease, a terrible sha∣king

fit, as of a Paralytick, and this being founded in, and so in∣cluding also his sin, the malady of the soul, which is likewise called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 weaknesse (see 1 Cor. viii. note 6.) the whole verse is the doleful description of him that hath committed any wasting sin, and being cast down under Gods punishments for it, is pas∣sionately suing out Gods pardon, the only means possible to reco∣ver or heal him again.

[ b.] V. 10. Let all my enemies] All the Antient Interpreters under∣stand this last verse of the discom∣fiture and confusion of Davids enemies:* 1.181 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith the Chal∣dee they shall be confounded] both in the beginning and end of the verse; and the Syriack instead of the latter hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 perish] & the LXXII. their [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let them be made ashamed] is to the same purpose: and whereas some Copies have for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which might incline to the rendring it of their conversion, or repentance (whereto the Latine convertantur may seem to sound) yet Asulanus's Impression and o∣thers have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let them be repulsed, and others more large∣ly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let them be turned backward,* 1.182 and so the Arabick reads it, which must needs belong to their flight. That they put it in that mood of wish∣ing, is ordinary with them, when yet the Hebrew is in the Indica∣tive future sence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they shall be put to shame, and so forward. And this surely best connects with the former verse, The Lord hath heard; the Lord will receive my prayer; and then as an effect of that, All mine enemies shall be confounded, &c.

The Seventh Psalm.

‖ 1.183 * 1.184SHiggaion of David which he sang unto the Lord concerning the words of* 1.185 Cush the Ben∣jamite.

[Paraphrase.] The Seventh is styled by a peculiar title, not elsewhere used in this Book, which yet signifies no more than a Song or Psalm of David, a pleasant delightful ditty, being indeed a cheerful commemoration of Gods continued kindness to, and care of him, and a mag∣nifying his name for it, together with a confident affirmation or prediction, that his enemies shall but bring ruine on themselves, by designing to mischief him: and this he sang unto the Lord on occasion of some malitious words, delivered by some servant of Saul, stirring him up against David 1 Sam. xxvi. 19. (The Chaldee Paraphrast misun∣derstands it as an interpretation of his song made on the death of Saul, to vindicate his no ill meaning in it. v. 3.)

1. O Lord my God, in thee do I put my trust, save me from all them that persecute me, and deliver me.

Thy many conti∣nued deliverances and wonderfull pro∣tections, which assure me of thy special kindnesse toward me, make me to come to thee with assiance and confidence, and to appeal only to thy peculiar favour, and thy all∣mighty power, so frequently interessed for me, and upon this account to importune and depend on thee for my present rescue from all my persecuters and opposers.

2. Lest he tear my soul like a Lion, renting it in pie∣ces, while there is none to deliver me.

Shouldst thou with∣draw thy aid one hour, I were utterly destitute; and then as the Lion in the wildernesse prevails over the beast he next meets, seises on him for his prey, kills and devours him infallibly, there being none in that place to rescue him out of his pawes, the same fate must I expect from Saul my ragefull implacable enemy.

3. O Lord my God, if I have done this, if there be iniquity in my hand,

I am accused to Saul as one that seeks his ruine, 1 Sam. xxiv 9. repro••••hed by Nabal that I have revolted from him. 1 Sam. xxv. 10. and that shews me that by many I am lookt on as an injurious person. But O Lord, thou know∣est my integrity, that I am in no wise guilty of these things, I have not done the least in••ury to h••m; I may justly repeat what I said to him, 1 Sam. xxvi. 18. What have I done, or what evil is in my hand?

4. If I have* 1.186 rewarded evil to him‖ 1.187 that was al peace with me: yea, I have delivered him that without cause is me enemy.

I have never pro∣voked him by begin∣ning to do him inju¦ry, nor when I have been very i••l ••••••d, returned any evil to the injurious: he is my enemy without any the least cause or pro∣vocation of mine; and being so, I yet never acted any revenge upon him, but on the contrary in a signal manner spa••ed him twice, when he fell into my hands, 1 Sam. xxiv. 4.7. and c. xxvi. ••. 3. If th••s be not in both parts exactly true,

5. Let the enemy persecute my soul and take it, yea, let him tread down my life upon the earth, and‖ 1.188 lay mine honour in the dust.

I shall be content to undergoe any pu∣nishment, even that he that now pursues me so malitiously, obtein his desire upon me, overtake, and use me in the most reproachful manner, and pou•• out my heart blood upon the earth.

6. Arise O Lord in thine anger, list up thy self‖ 1.189 be∣cause of the rage of my enemies, and† 1.190 awake for me to the judgment that thou hast commanded.

But thou knowest my guiltlesnesse O Lord, To thee there∣f••re I appeal for my relief: be thou gra∣tiously pleased to vindicare my cause, to expresse thy just displeasure against my mali∣tious adversaries and calumniators, and speedily exercise the same justice, in taking my part against those that injure me, which thou severely commandest the Judges on the earth to dispense to the oppressed.

7. So shall the congregation of the people compasse thee about,‖ 1.191 for their sakes therefore return thou on high.

This shall be a means to make all men admire thy works, to address and repair and flock unto thee, acknowledge thee in thy attributes, and enter into and undertake thy service; and let this be thy motive at this time to shew forth thy power and majesty, to e••e••ute justice for me and to that end to ascend‖ 1.192 thy tribunal, where thou sittest to oversee, and to judge the actions of men.

* 1.193 8. The Lord shall judge the people: Judge me, O Lord, according to my righteousnesse, and according to mine in∣nocency that is in me.

Thou art the righ∣teous Judge of all, do thou maintain the justice of my cause, and vindicate my perfect innocence in this matter.

9.† 1.194 O Let the wickednesse of the wicked* 1.195 come to an end, but establish the just, for the righteous Lord trieth the heart and reins.

God will now soon bring to nought the malitious designe∣ments of wicked men, their sins will suddenly provoke and call down his judgments on them. In like manner he will shew forth his justice in upholding and supporting the innocent, such as he sees upon triall to be sincerely such: for as all righteousnesse belongs to him, the doing of all emi∣nently righteous things, bringing his fierce judgments on the obdurate, and uphold∣ing and vindicating all patient persevering righteous persons, when they are causelesly accused or persecuted; so 'tis his property also to discern the secretest thoughts and inclinations, and accordingly to passe the most unerring judgments upon both sorts of them.

10.† 1.196 My defence is of God, which saveth the up∣right in heart.

To thee it peculi∣arly belongs to deli∣ver and vindicate those whom thou discernest to be sincere or inwardly upright, and accordingly my trust is sixt wholly on thee, and my resort is only unto thee, beseeching thee to shew forth thy power and fidelity for the preserving and securing me.

11. God† 1.197 judgeth the righteous, and God is angry with the wicked every day.

God is a most righteous Judge, 'tis impossible he should favour the practices of unjust men by whom his purity is continually affronted and pro∣voked,‖ 1.198 though through his long suffering, designed for their reduction, he do for a while spare, and not presently consume them.

12. If he turne not, he will whet his sword, he hath bent his bow and made it ready.

Till the wicked return and repent, God seldome ceaseth to warne, and threaten, to prepare and sharpen (as it were) his sword for slaughter, to bend his bow, and make ready the arrow upon the string, shewing him from time to time, what severity he is to expect, if he do not at length reforme, and that tis meerly the compassion of this lover of souls to his creature, that he thus gives him time and warnings, and addes terrors also, if by any means he may be brought home timely to repentance. (Another sence of this verse see in note c. at the end.)

13. He hath also prepared for him the instruments of death, he† 1.199 ordaineth his* 1.200 arrows‖ 1.201 against the persecutors.

On his farther continuance in this wicked course, God still continues his decree to bring final vengeance on him, in case he will not amend by all these warnings; and yet is he a while longer pleased to spare, if yet he may gain and reduce them.

14. Behold he travaileth with iniquity, he hath con∣ceived mischief, and brought forth falshood.

And if still all Gods longanimity & mer∣cy prove successeless, if it be perverted only into a means of incouraging him in mischievous, ungodly, trea∣cherous designes, attempts and actions,

15. He hath made a pit and digged it, and is fallen into the ditch which he made.

The infallible con∣sequent is, that the mischief and ruine which he designes to others, shall not seize on them, but on himself, and bring perpe∣tual destruction upon him.

16. His mischief shall return on his own head, and his violent dealing shall come down on his own pate.

All his attempts against other men, his oppressions and violences shall, when he least looks for it, like an arrow shot up against heaven, come down most sadly and piercingly upon his own head: this is all the fruit he is likely to reap of his mischievous machinations.

17. I will† 1.202 praise the Lord according to his righteous∣ness, and will sing praise to the name of the Lord most high.

This is a signàl il∣lustrious demonstra∣tion both of the om∣nipotence and just judgments of God (mixt also with exceeding patience and longanimity toward sinners) and challenges from every pious heart a gratefull acknowledgement, all lauds and praises most justly due to his supreme Majesty.

Annotations on Psalm VII.

[ a.] Tit. Shiggaion] Whence the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.203 comes, or what lite∣rally it imports, will hardly be defined. The use of it here, and Hab. iii. 1. (the only places where 'tis read in Scripture) gi∣ving us no farther light, than that in all likelihood it signifies a song or Canticle. Here 'tis rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Psalm by the LXXII; there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an ode or song; and so the vulgar Latine here, Psalmus David. And that so (most pro∣bably) it signifies, we may con∣clude from the consequent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which he sang, the verb in the He∣brew, from whence is the ordi∣nary noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a song or Canticle. And so the Chaldee Paraphrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Inter∣pretation of the Ode which he sang, adding by way of explication 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when he spake a song— But the origination of the word doth not readily give it this sense; for the radix 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 both in Hebrew and Chal∣dee, signifies ignoravit or erravit; and from thence in the place of Habakuk, Aquila and Symmachus render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ignorances, and Theodotion 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 volun∣tarie sins; and the vulgar Latine have forsaken the LXXII. and render it ignorantiis ignorances; and the Chaldee making a long Paraphrase of it, brings it about to that sense of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 error or ignorance. Onely the Arabick re∣teins Song or Canticle, and the Syriack leaves out all mention of it both here and there. The He∣brews conjecture is not improba∣ble, that this word was the be∣ginning of an old Hebrew Song, to the tune of which this was to be sung, and so was intitled by it. But because there is no such word in use among the Hebrews for any thing else but a song, and because from thence regularly comes the plural 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Habakuk, 'tis most probable that as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fies delectatur, is pleased or delight∣ed (Thus Prov. v. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we render, be ravisht, the vulgar, delectare be thou delighted, and the Syriack, be thou fed; and so Prov. XX. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 qui delectatur, who∣soever is delighted, saith the vulgar, useth it luxuriously or voluptuously, saith the Syriack) so from thence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be an old word for a song, in respect of the delight and pleasure of the Musick of it. And thus Abu Walid understands it here, from the notion of delight, or rejoycing.

[ b.] Tit. Cush] What is meant by Cush the Benjamite, is made matter of question: many, from S. Hie∣rome, applying it to Saul a Benja∣mite, and (as some adde) the son of Kish, and the words delivered by him,* 1.204 i. Sam. xxii. 8. (but there is great difference between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chush and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kish, and yet more between the son of Kish, & Chush himself;) and others to Chushi the Arc••••te (but his name is writ∣ten with ח and so very distant, and was Davids friend, not enemy;) others to Shimei a Benjamite, that is known to have cursed David, ii Sam. xvi. (but that was in the businesse of Absalom, and the time of his rebellion, to which this Psalm hath no propriety, but to the matter of Saul.) But that which is most probable is this, that Cush was some servant of Saul, which had raised some ma∣litious slander on David, as if he sought to take away the Kings life; and either his name Cush, or else so styled here from the name of the nation, Aethiopia, ordinarily styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because the Aethiopi∣ans being servants of all nations, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aethiopia taken for one of that Countrey, as Canaan for a Canaanite, might proverbi∣ally be taken for a servant. Thus Amos ix. 7. where the Hebrew reads, Are ye not to me as the sons of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aethiopians? the con∣text inclines to interpret it, ser∣vants; for to that sense it follows, Have not I brought up Israel out of the land of Aegypt, redeemed them thence, and so bought them to be my servants? Now that the ser∣vants of Saul are fitly called Ben∣jamites, may appear both by Sauls being so, and their reteining to him, and by the express words i. Sam. xxii. 7. Then Saul said to his servants, Heare now ye Benjamites— That some one or more of Sauls servants, to incense their Master, should calumniate David, is easi∣ly believed: And to this David refers i. Sam. xxvi. 19. in his words to Saul, If they be the children of men that have stirred thee up against me, cursed be they before the Lord— And some eminent passage to this purpose no doubt there was, though it be not set down in Scri∣pture.

[ c.] V. 4. Rewarded] This verse, by the ambiguousness of some words in it, is variously interpre∣table. The most literal, which I suppose is the safest rendring of it, will thus be collected. First the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.205 which we render return, signifies not only to re∣compense, but simply to do either good or evill to any: and accor∣dingly it is oft rendred by the Septuagint in the good sense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to do, not only to repay good; Sometimes 'tis simply 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to work, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to attempt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to do; And whether it be of good or evill, the context must direct and re∣strain it. So likewise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.206 which we render [was at peace] be∣sides that vulgar signification for peace, which generally be∣longs to the Noun, signifies very frequently to give, and to retri∣bute, and is then rendred in the good sense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to give, and recompense, very oft; and in the ill sense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to punish and re∣pay, and the like; and sometimes simply to doe, to perform, and is then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to fulfill, to per∣form, to doe. This is observed by the great Grammarian Abu Walid, out of several examples, that both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 have a double signification, of doing a thing first, as also by way of re∣tribution or return, whether in good or evill; and accordingly he gives a twofold sense of these words, [If I have returned like to him that did evil to me first] and [if I have done evill to him that was at peace with me.] Thus then the sense of the former part of the verse ariseth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If I have done evill to him that did it to me, or, If I have repaid, or returned to him that did or returned me evill, i. e. If, when to my good, or at least blameless, innocent behaviour, Saul repayed nothing but evil, I have upon that provocation done or repayed in∣jury to him. This is thus farr plain, whether either or both the words be taken simply for doing, or respectively for returning, re∣paying of evil; for 'tis certain, when evill is returned to good, this is called repaying of evill, as much as when it is returned to evill. And thus the LXXII. un∣derstood and render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If I have repayed evill to them that have repayed evill to me; and so the vulgar, and the Aethiopick, Si reddidi retribuentibus mihi mala, If I have returned evill to them that re∣tributed evill to me; both of them to the sense of repaying in each place; whereas the Syriack hath it, If I have repayed evill to him that did evill to me, and so the A∣rabick, If I have retributed to them that have done me evill. With this coheres (and is not with any reason to be disjoyned) the later part of the verse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.207 and have, or, and if I have— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here is an ambiguous word, oft sig∣nifying, and rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to take out, or lead out, or snatch out, and so to deli∣ver; but it primarily signifies de∣trahere, spoliare, adimere, exuere, to take off, to despoile, and so from thence is the noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a gar∣ment, which is wont to be put off or changed: (The Jewish Arab. expresseth it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies two contraries, to put on, and to take off, or away) In this sense the Syriack expresly use it, Act. xix. 37. where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Church-robbers are rendred by this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that robb'd or spoil'd the Temple, and Col. ii. 8. nequis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let no man despoil you,

(In this notion the Septuagint render it Job xxxvi. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to oppress; and thus the Chaldee understand it here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pressit, afflixit) and if I have afflicted them; and so the Syriack also, if I have oppressed:) and thus the sense is perspicuous and cur∣rent, without any disturbance or confusion, If I have returned evill to them that dealt ill with me, or if I haue despoiled him that without cause was my enemy, Then— And in this peculiar notion of despoyling an enemy, in which it is most fre∣quent, it seems to have some re∣ference to Davids dealing with Saul. In the cave he took not from him his garment, but the skirt onely; and that onely as a testimony of a greater kindness, the sparing his life. In the camp finding him asleep, he only took away his spear, and that upon the same ground; and having evidenced his integrity, returned it carefully again. The LXXII. have much changed this last part of the verse, rendring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let me fall away from my enemies empty (and from thence the vulgar and Arabick and Aethio∣pick have their rendrings:) and unless they thought the true sense of the words sufficiently exprest in the former part of the verse, and thereupon took liberty to give a various descant upon the latter, (as the LXXII are oft ob∣servable to doe) I profess not to give an account of it. Other con∣siderable variations they have in this Psalm: v. 6. for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.208 in the rages or burnings, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hithpael irâ exarsit, (and so ren∣dred by the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 though applyed to God, and not to the enemies) the LXXII. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the ends or bounds, (taking it for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which sig∣nifies thus, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 transiit) the extreme parts or borders, which being taken by an enemy, give him a great advantage over the inhabitants; as Ehuds taking the Foords of Jordan toward Moab, Jud. iii. 28. (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 foords from the same radix) was the sure means of subduing Moab, and de∣stroying all the inhabitants at that time. Where yet one thing may be observed, and learnt from them, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being in the begin∣ning of the verse used for in, may most probably signifie so here al∣so, and be rendred in, or over; and so the Chaldee reads over my oppressors, and the Syriack, and Arabick, over the necks of my op∣pressors; and perhaps the LXXII. were willing to express this by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lift up thy self in or over their bounds or borders, as a phrase to express his subduing of them; choosing purposely not to repeate the word anger or fury, because that had been sufficiently exprest in the former part, as far as referred to God, to whom the Chaldee apply it also in the latter place, and the other antient Trans∣lators doe not at all mention it. So v. 9.* 1.209 instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the righteous Lord, they read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God, and keep the other word divided to begin the next verse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, righteous is my help from God—So v. 11. where the Hebrew hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.210 and God is angry every day, the LXXII. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it seems in the original notion for fortis, strong (and so doth the Chaldee also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in fortitudine;) but not only so, but then again read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nor, and then make up this large paraphrase, in∣stead of [God is angry] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and he is strong and patient, and doth not bring forth or let loose anger every day; which the Arabick follow exactly, the Syriack as far as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nor, is not angry

every day, and the vulgar to the same sense, nunquid irascitur? is he angry every day? And conside∣ring the context, and the intire designe of this and the following verses, this may well passe for a perspicuous paraphrase of it, and not any contradiction to the rati∣onal, though it agree not to the literal notion of it. So verse 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 if he turn not,* 1.211 they read in the second person plural by way of paraphrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if ye turn not; and so the Latine and Arabick and Aethiopick. In this place Aben-Ezra's glosse may deserve to be remembred, who applyes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 if he return not to God, referring to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 7.* 1.212 re∣turn thou on high; that as that be∣longed to Gods ascending the throne of judgment, standing up to exert his vindicative justice, so his not returning here, should signifie his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his not appearing in this manner in vengeance.

[ d.] V. 9. Come to an end] How 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be rendred both for the notion and sense,* 1.213 will deserve to be considered. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 complevit, sinivit, used sometimes for good, sometimes for ill, must here be in the latter sense, and then must be rendred either filled up simply, or else destroyed or con∣sumed. In the former sense the LXXII. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let it be accomplisht or silled up, and so the Syriack and Aethiopick; but the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 agreeing in signification with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 destruxit, let it be destroyed; and so the Latine, consumetur, shall be consumed: and both these may well have place, being one conse∣quent to the other; when iniqui∣ty is filled up, when tis come to the full measure, attained its end, saith the Arabick, then Gods judgments come, it shall be de∣stroyed. But the Interlinear have another understanding of it, Con∣sumet malum impios, Evil shall con∣sume the wicked; and in concent therewith, Abu Walid observes the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be used transitive∣ly sometimes, and instanceth in this place, giving it the notion of excidere, and consumere, as well as perficere. And this rendring may deserve to be preferred before either of the former. Now for the tense it is certainly in the fu∣ture, and not in the Imperative mood; yet those two are so pro∣miscuously taken the one for the other, that the Interpreters for the most part render it in the Im∣perative, let it be— The thing from thence observable is, that in Sacred style, especially in the Prophetick Dialect, the use of the Imperative mood must not be alwayes thought to denote a wish, or, when it is of ill, to be a curse, but only a prediction. And this may be of use frequently in Inter∣preting this Book of Psalms, wherein those many passages which in sound passe for wishes of ill, or curses, are but predicti∣ons of the ills that shall befall wicked men. To 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here an∣nexed the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.214 now, either as an expletive, or to denote the approach of the destruction spo∣ken of.

V. 13. Arrows against the perse∣cutors] [ e.] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signify∣ing two things, to persecute,* 1.215 and to be set on fire, (see note on Ps. x. a) the LXXII. renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the La∣tine by ardentibus, and so the Sy∣riack (and the rest) seems to take it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; I suppose it should be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ferbuit, ebullivit. But the Chaldee re∣strain it to the other notion, of persecuting, by the addition of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the righteous, he will make

his arrows against the persecutors of the righteous. And this may pro∣bably enough be resolved on as the sence of the place. And yet the words are capable of a yet farther rendring, thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sagittas suas fecit in ardentes, or in persequentes, he hath made his arrows for burning or per∣secuting ones, as that signifies, he hath made his arrows burning or pursuing arrows. Thus the pre∣position ל* 1.216 may either be a pleo∣nasme, as it is not unusual; or rather may serve to help the con∣struction of the verb, with a dou∣ble accusative, as it doth Exod. xxvii. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 All the vessels thereof thou shalt make brasse. So Abu Walid thinks, and renders it, he maketh his arrows bright; the Jewish-Arabick trans∣lator, swiftly pursuing, persecuting arrows. And thus burning arrows, as burning darts, may well signi∣fie sharp, and terrille arrows, which yet being but made or ordained, or (in the present) in fieri, in making, or ordaining, and not yet shot or sent out of the bow, as terrible as they are, they still denote Gods sparing a little longer, mean∣while preparing for it, and giving fair treatable warnings, of what will come at last, if they reform not.

The Eighth Psalme.

TO the chief Musitian upon* 1.217 Gittith, A Psalm of David.

[Paraphrase.] The Eighth Psalm was composed by David for the magni∣fying of Gods wonderfull goodnesse, as more general in the fabrick of the world, and his dignations to mankind, in making him Lord of that great work of his, so more particular to himself, in using him as his instrument, to discomfit Goliah of Gath, the proud boasting Gyant, the Champion of the Philistims; and in the Prophetical mystical sense, his more admirable mercy to men, in exalting our humane nature above all the creatures in the world; which was eminently completed in our Saviours assumption of our flesh, and ascending to, and reigning in heaven in it. This Psalm he committed to the Prefect of his Musick to be sung or plaid.

1. O Lord our Lord, how excellent is thy name in all the earth? who hast set thy glory above the heavens.

O thou Lord, Cre∣ator and sole Gover∣nour of heaven and earth, which hast pleased to be known to us men in a peculiar relation of care and special kindness, to‖ 1.218 instruct, and reveal the knowledge of thy will to us, How art thou to be admired, and praised, and magnified by men and Angels,* 1.219 and by all both in heaven and earth? whose superlative greatness and supereminent Majesty is infinite∣ly exalted above all the most glorious creatures. This is most true of thee in thy di∣vine invisible nature, true also in thy strange vouchsafements to me at this time; but above all is most admirable matter of observation and acknowledgment to us vile sin∣ners, if considered in the great mystery of our redemption, the descension first, and then exaltation of our Saviour (to which this Psalm is distinctly applied, Mat. xxi. 16. 1 Cor. xv. 27. and Heb. ii. 6, 7, 8.)

2. Out of the mouth of babes and sucklings hast thou ordained strength, because of thine enemies, that thou mightst still the enemy and the avenger.

It is thy blessed and gratious will to give strength to me, a child, as it were, to subdue this proud giant, and in him to discomfit the host of the Philistims. As in the oeconomy of the world, thou wert pleased to choose us men, which are poor mean impotent crea∣tures, to be principal instruments of thy service and glory, to acknowledge thy pow∣er, and magnifie thee in all thy glorious attributes; and to that end to send thine eter∣nal Son out of thine own bosome, to reduce us, when we were fallen, and call us to this dignity of thy servants; which mercy thou hast not vouchsafed to those which are much higher than we, the Angels, those glorious creatures, who when by pride they fell, were never restored by thee. And in like manner among us men, thou art pleased to make choice of the meanest and lowest, the most humble-spirited persons,

and oft-times very children in age, to sing H••sannahs to the son of David, (See Mat. xxi. 16. and note d.) to acknowledge and promulgate thy majesty and might; when the great, and wise, being oft also the proudest men of the world (such were the Jew∣ish rulers and Pharisees in Christs time) are not thus chosen, or honoured by thee. And this hast thou done on most wise and glorious designes, that they whose pride makes them resist and despise thee, and thy precepts, may be thus visibly punisht, finding themselves despised, and rejected by thee: and above all, the Devil, that proud and rebellious enemy of God and goodnesse, is by this means subdued, and brought down; first cast out of a great part of his kingdome in mens hearts, (none but the proud obdurate sinner being left to him) and at last utterly confounded and destroyed. 1 Cor. xv. 27.

3.* 1.220 When I consider the heavens the work of thy sin∣gers, the Moon and the Stars which thou hast ordained;

When I look up and behold those glorious creatures, the Heavens, and the innumerable hosts of Angels, which behold thy face, and at∣tend thee there, the first fruits of thy creation, and in the outworks, the visible parts of those heavens, observe those radiant beauties, the Sun, Moon, and Stars, all much more excellent creatures than are any here below, set each of them in their sphere by thine eternal decree, on purpose to wait on, and minister to us;

4. What is‖ 1.221 man that thou art mindful of him, and the son of† 1.222 man, that thou visitest him?

It is in my thoughts a miracle of supera∣bundant mercy to poor miserable mankind, that was at first formed out of the vilest materials, the dust of the earth, and is still of a very frail, infirm, mortal condition, that thou shouldest thus vouchsafe to advance, and dignifie, and take care of it, above thy whole creati∣on. And for me particularly at this time, a youth of a mean parentage, and the most despicable of all my brethren, 'tis admirable thou shouldst inable me to doe so great a service for thy people. But above all, this is eminently applyable to Christ, that mean despicable son of man, scorn'd, and scourg'd, and crucified, yet not forsaken by God, or left in the grave, but exalted by a glorious resurrection. (Heb. ii. 6.9.)

5. For thou hast made him† 1.223 a little lower than the An∣gels, and crowned him with glory and honour.

Thou hast at first created man in a lower condition, than that of the Angels; yet hast abundantly recompensed that lowlinesse of his present state: whilst he lives here, those glorious spirits minister to him, and at length he is assumed to participation of their glory. Nay, our humane nature, by being assumed by Christ, is thereby extolled above all Angels. And for me at this time, thou hast advanced me to the imployment of an Angel, by thy chastising, and subduing this vaunting champion by my hands. And in the diviner sense, Christ the son of God, being for a while humbled to our flesh, and for the space of three and thirty years sub∣mitted to a lower condition than that of Angels, is yet by this diminution exalted, by suffering in our flesh on earth, advanced to the greatest dignities in heaven, made su∣preme ruler and Judge of men and Angels. (Heb. ii. 7.)

6. Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet:

7. All sheep and oxen, yea, and the beasts of the field:

8. The fouls of the aire and fish of the sea, and† 1.224 what∣soever passeth through the paths of the seas.

This vile clod of earth, man, thou didst at first invest with a sovereign power over all infe∣riour, sublunary creatures, Gen. 1.26.28. all beasts, and souls, and fishes, and plants, to be commanded, and injoyed by him. And in the like manner thou hast given me power over the chief of these, over the Lion and the Bear. i. Sam. xvii. 36. and over this gyantly Philistim. And, in the mystery, thou hast given to Christ, a man on earth, a power over all these inferiour creatures, for them all to be absolutely subject to all his commands, to still the sea, remove mountains, &c. and so likewise the victory over all his enemies, over men, and devils, and over death it selfe; and in thy time this victory shall be so completed, that there shall be nothing left of opposition to his Kingdome, and absolute sovereignty, which shall not be wholly subdued unto him. See Heb. ii. 8. and i. Cor. xv. 27.

9. O Lord our Lord, how excellent is thy name in all the earth?

O thou omnipo∣tent Lord, and our most gratious Ma∣ster, how glorious is thy Majesty in all that thou hast and shalt doe among us? The whole world shall never cease to glorifie thee for these things.

Annotations on Psal. VIII.

[ a.] Tit. Gittith.] The Titles of the Psalms are known to have great difficulty in them, and according∣ly the explications must be very uncertain. Many of them referr to the names of instruments, and divers of those may well be un∣known to us. Besides, the names and titles of such kinde of com∣posures, as they are very various in all languages, so are they inex∣plicable to all those that are not acquainted familiarly with the Poetry and Musick of each Nation. The several sorts of matter give several names to Poesyes; as Pa∣negyrick, Elegy, Hymne, and An∣them, &c. The particular mat∣ters do so in like manner; as on Cush the Benjamite, or when he fled from Absalom &c. So again the occasions or seasons for which they were provided to be sung.

Next, the measure of the verse is considerable, from whence it is an Ode, an Epode, &c. So the Moode, either Dorick, or Ionick, &c. among the Graecians; a Pavin, or Almain &c. among us: So the key, a song in Gammut, in D Sol Re, and the like: And lastly the tune, of which there be innumerable names taken from the first known Ditty, that was set to each. This shews us in general how difficult, or rather impossible it must be, for those that are not acquainted with the Hebrew Poetry or Musick (of which we have now small re∣mainders) to pass any certain judg∣ment on those things w^ch wholly depend on this. Accordingly so it is in the particular now before us, what is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.225 here, and in some other places: The Chaldee on one side, and the LXXII. and those that follow them on the other side, have pitcht on very distant rendrings of it. The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a wine press, and from thence the LXXII. and Latine and Aethiopick have their version, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro torcularibus, for the winepresses; as if this Psalm of thanksgiving were appointed to be used peculiarly in the vin∣tage, as a time wherein Gods mercy to man in the fruits of the earth were to be acknowledged, and from thence, by way of ascent of the soul, his other sublimer mercies, which with the eye of faith and prophecy David saw afar off, under the times of the Gospel. But the same 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gath is also the name of a City of the Philistims, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gittite, a man of that City, and from thence the Chaldee de∣duceth the word, and renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This is ordina∣rily rendred cithara quam attulit de Gath, a Musical instrument which he brought from Gath. But of any such we finde no mention else∣where in Scripture, nor the least ground of suspicion among their writings, that Gittith should be the name of an Instrument. Kim∣chi, that recites the names of them, hath another notion of this. It will therefore be the more par∣donable boldnesse to propose a slight conjecture on this para∣phrase of the Chaldee; viz. that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may have been by the Transcriber lightly varied from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a strong man, or gyant. Thus we have in the Targum ii Sam. xxi. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a gyant of Gath. And then why should not the whole Paraphrase of the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be ren∣dered, the gyant (i. e. Goliah) which was of Gath, or from Gath? However thus much we have

gained from their Paraphrase, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may signifie that or him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that was from Gath; and then sure we way thus safely interpret 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, viz. that this Psalm was made on Goliah the Philistim of Gath, or Goliah the Gittite, ii Sam. xxi. 19. and i. Chron. xx. 5. set here without name, on∣ly he that was from Gath] (though composed some time after Davids incounter with him, and victory over him) that mighty gyant that proudly and scornfully defied all the host of Israel. And to this the Psalm at least in some part seems to belong, being a meditation of Gods power and wisdome, in subduing the proud by weak despised instruments, children and sucklings, as it were; and this enlarged, and farther considered and observed both in Gods dealing toward mankind in general, and toward particular men, toward young David at this time, and toward Christ in his state of exinanition. Against this conjecture twill be obvious to object, 1. that two other Psalms, Lxxxi. and Lxxxiv. are also in∣titled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon Gittith, and yet are not either of them apply∣able to this matter of Goliah the Gittite; and 2. that there also the Chaldee Paraphrase is the same; and 3. that as there we read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cithara, so 'tis ordinarily resolved by Lexicographers, that Gittith was a Musical instrument, and that so called from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a winepress, because it was used to be played on in the time of vintage, which was a fe∣stival time. To all this I have but one thing to say, viz. that the learned Hebrews, that set down the Musick of the antients, doe not set down Gittith for an instru∣ment, but much otherwise. Wit∣ness Kimchi, before named, on the third Psalm; where having once for all, set down the instru∣ments of the Jewish Musick, that were used in the house of the sanctu∣ary, Cymbals, Cornets, Trumpets &c. he addes, that these Musical instruments were divided into melo∣dies, which were known among them, i. e. there were several tunes well known among the Jews, that were skilfull in that art, (to which they plaid on these instruments) and Git∣tith was one of them. Here now is evidently a great difference be∣twixt these instruments them∣selves, and the several melodies or tunes that they plaid upon them; and Gittith is with him expressly the name of a tune, and not, as was supposed from the Chaldee, an instrument brought from Gath. Now of tunes it is well enough known, that they take their names from the songs which were first composed to that tune, sometimes from the matter of the song, and sometimes also from the first words, or else from some principal words in it. And if so, then why may not this eighth Psalm be the first which was made to this tune; and from the matter of it be here inscribed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon the Gittite, or Philistime of Gath; and then all other Psalms, afterward set to that tune, called after the name of the first, and so the Lxxxi. and Lxxxiv. be inscribed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to signifie them to be set to the same tune with this, which was made on Goliah the Gittite? If there be small probability in this, it re∣mains that we return to that which was first said, that the dif∣ficulties of this kinde are inex∣plicable. And this may stop, though not satisfie, our curiosities.

V. 3. When I consider] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.226 in this [ b.] place is by the Chaldee rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because or for, and by the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because, and so in the rest of the Antient Interpreters, this being the most frequent use of it. Yet 'tis certain the Hebrew particle

hath soure significations; and in one of them denotes a condition (and is best rendred If) and also time, and is fully rendred, when. So Gen. iv. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Chaldee read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 if, or, when thou tillest the ground; and so ii Sam. vii.i. It came to passe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when the King sat in his house, for which i. Chron. xvii. 1. they read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and we render, as, i. e. when he sate. And thus the context inclines it here, When I consider— What is man— i. e. I have then by that consideration all reason to cry out by way of admi∣ration, What is man— And thus the Jewish Arabick translation renders it, When I see the heavens &c. I say, What is man—

The Ninth Psalm.

TO the chief Musitian upon‖ 1.227 * 1.228 Muth-Labben, A Psalm of David.

[Paraphrase.] The ninth Psalm is a solemn thanksgi∣ving for Gods delive∣rances, and by the title may be thought to reflect on the death of Goliah of Gath, the great Champion of the Philistims, vanquisht and kill'd by David; but the Psalm made some space afterwards, when the Arke was placed in Sion, and the Philistims were utterly destroyed, v. 6. and yet in some other time of distresse, v. 13. and of absence from Sion, v. 14. and committed to the prefect of his Musick.

1. I will praise thee, O Lord, with my whole heart; I will shew forth all thy marvelous works.

O Lord of all pow∣er and mercy, which art pleased to inter∣pose thy omnipotence for me, and thereby to inable thy feeble servant to passe through many great difficulties, I doe with all the devotion of my soul acknowledge and proclaim this, and all other thy great mercies.

2. I will be glad and† 1.229 rejoyce in thee; I will sing praises to thy name, O thou most Highest.

This is matter of infi∣nite joy, and trans∣porting delight unto me, without the least reflection on my selfe, (who am meer nothing) to magnifie thy sublime and most powerfull Majesty, and attribute all my successes unto thee.

3. When mine enemies are turned back, they shall* 1.230 † 1.231 fall and perish‖ 1.232 at thy presence.

By thee are our enemies put to flight and flying they meet with gall-traps in their way, and so are lamed, overtaken, and killed in the pur∣suit. (This befell the Philistims on the discomfiture of their proud Champion. 1 Sam. xvii. 51, 52.) And to thee only is it to be ascribed; 'tis thy Majesty that hath done the whole worke intirely for us: thou foughtest against them, and thereby they were thus worsted, put to flight, and destroyed.

4. For thou hast† 1.233 maintained my right and my cause; thou sattest in the throne judging right.

When in the duel between that Cham∣pion and me, and so in many other battels with my enemies, the cause was committed to thy sacred judgment, thou we••t pleased to take my part, to defend me, and to judge on my side, and with perfect justice to plead, and decide the controversie betwixt us, and give the victory to thy servant.

5. Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever.

By the death of the‖ 1.234 impious pro∣sane Goliah the Phi¦listims Champion, thou hast put their whole host to slight, and made this victory a foundation of utter extirpation to that nation of the* 1.235 Philistims.

6. O thou enemy,* 1.236 destructions are‖ 1.237 come to a perpe∣tuall end, and thou hast† 1.238 destroyed cities, the memorial is perished with them.

They are now final∣ly destroyed, their cities rased to the ground, and (unless it be in the stories of their ruine) no remainders of them discernable: and all this must be attributed to thee, O Lord.

7.* 1.239 ‖ 1.240 But the Lord shall indure for ever: he hath pre∣pared his throne for judgment.

A signal evidence of thy power and immutability, of thy sitting in heaven as on a throne, or tribunal of judicature.

8. And he shall judge the world in righteousnesse; he shall minister judgment to the people in uprightnesse.

From whence thou shalt from time to time dispense and administer, and dispose of all things here below, with all exact justice and uprightnesse.

9. The Lord also will be a sure refuge for the oppres∣sed, a refuge* 1.241 in times of trouble.

And this as to the punishing of the proud obdurate op∣pressor, so to the seasonable support of all that are not able to relieve themselves; when their tribulations, and so their exigences, are greatest, then have they in thee a sure sanctuary, to which they may opportunely resort, and be confident to receive relief from thee.

10. And they that know thy name, will put their trust in thee: for thou, Lord, hast not forsaken them that seek thee.

And accordingly all that know any thing of religion, that have either learne from others, or ex∣perimented in themselves these thy faithful all-righteous dispensations, in the oeconomy of the world, those glories of thine, resulting from the conjuncture of all thy attributes, of power, and justice, and wisdome, and mercy, &c. will thereby be firmely groun∣ded in their trusts and reliances on thee, (without applying themselves to any of the sinfull aids and policies of the world for succour) laying this up for an anchor of hope, that God never forsooke or failed any pious man in his distress, that by pray∣er and faith made his humble and constant applications to him.

11. Sing praises to the Lord, which dwelleth in Sion; declare among the people his doings.

Let us therefore all joyne in magnifying the power and mercy of God, and to that end assemble to the sanctuary, where he is pleased to presentiate himselfe, giving all men knowledge of the‖ 1.242 wonderfull acts he hath wrought for us.

12. When he maketh inquisition for blood, he remem∣breth them: he forgetteth not the cry of the† 1.243 humble.

The blood of hum∣ble, pious, helplesse men, that is shed by oppressors, hath a cry that goes up to heaven, Gen. iv. 19. and is most pretious with God: he will never suffer it to goe unpunisht, but will act severe revenges for it; pur∣sue and finde out the guilty persons, and poure his plagues upon them.

13. Have mercy upon me, O Lord: consider my‖ 1.244 trouble which I suffer of them that hate me, thou that lift∣est me up from the gates of death.

On these grounds I continue to make my addresses to thee, O Lord, beseeching thee to behold in mercy the low and afflicted condition of thy servant at this time; and as thou are wont to interpose thy seasonable reliefs, when there is most need of them, to raise those that are brought lowest, so to reveale thy selfe to me opportunely at this present.

14. That I may shew forth all thy praise in the gates of* 1.245 the daughter of Sion: I will rejoyce in thy salvation.

That so I may have continual matter of thanksgiving to pay thee, when I enter into the assembly, in the midst of the inhabitants of Sion, and triumphantly rejoyce, and blesse thee for thy deliverance afforded me.

15. The heathen are sunk down in the pit that they made; in the net which they bid is their own foot taken.

The evil machinati∣ons of Godless men bring nothing but certain ruine on them: the mischief that they designe to others, falls constantly on themselves.

16. The Lord is known by the judgment which he exe∣cuteth: the wicked is snared in the work of his own hands.‖ 1.246 Higgaion, Selah.

And this is a notori∣ous act of Gods righteous judgment on them, that their acts and attempts of hurting others are all converted to their own ruine.

17. The wicked shall be turned into hell, and all the nations that forget God.

And in summe, that all that forsake and despise God, and refuse to enter into* 1.247 his service, or having entred apostatize from him, shall, whole nations together, be utterly and finally destroyed.

18. For the needy shall not alway be forgotten; the expectation of the† 1.248 poor shall not perish for ever.

For though God for a while permit his meek and obedient servants to be opprest, and triumpht over, and in the eye of the world to be forgot∣ten, forsaken, and perish; yet if they constantly adhere to him, and contentedly wait his leisure, without flying for relief to any unlawful means, 'tis certain he will at last return to them, and rescue them out of the oppressors hands.

19. Arise, O Lord, let not man prevail; let the hea∣then be judged in thy sight.

On these grounds, O Lord, I have now all confidence to fly, and pray to thee, that thou wilt not permit‖ 1.249 wicked men any longer to prosper and be victorious, but that thou wilt interpose thine own just hand of vengeance,

20.‖ 1.250 Put them in* 1.251 fear, O Lord, that the Nations may know themselves to be but men.

To chastise them sharply and subdue them; that by this means they and all other presumptuous sinners may be humbled, and instructed, brought to a sight of themselves, and a fear of thee, and thy judgments.

Annotations on Psalm IX.

[ a.] Tit. Muth-Labben] The title of this Psalm (as of the former) hath been matter of much questi∣on and uncertainty, in both parts of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.252 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For the former, many of the learned He∣brews incline to read it, as one word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So Abu Walid, who saith that, perhaps, from that notion of the word, wherein it signifies occultari, it might be a certain way, or kinde of still, hid∣den, or low Musick or Melody. And so the Jewish Arabick Translator interprets it, an hidden low slender tune. To this the LXXII agree, who rendring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, appear to have read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in one word, and either 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before it, or else supplying the want of that praeposition by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.253 Then for Labben, the Jewish-Arabick trans∣lator would have it to be from Ben, the name of one of the Prae∣fects of Musick, mentioned 1 Chron. xv. 18. as if the Psalm were for Ben, or those belonging to Ben, to sing. And thus, it seems, Kim∣chi's father took it. To this in∣terpretation that place in the Chronicles seems somewhat fa∣vourable, where, as v. 18. of those of the second degree are rec∣koned Zachariah, Ben, Jaziel, She∣miramoth, Jehiel, Ʋnni, Eliab, Be∣naiah, Maasiah, &c. so ver. 20. eight of the same persons are repe∣ted again (which number must reasonably be supposed to contain all the rest) as singers to sound with Psalteryes on Alamoth, where the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is reteined by the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and most probably signifies the name of a tune known by that title: and so indeed‖ 1.254 Kimchi among the known tunes of the Hebrews names Ala∣moth for one. And so this is no improbable account of this title. Yet in a matter where there is not ground for any more then conjecture, it may not be amisse

to set down some other descants. First then, it will be found no news, for the antient interpreters to put into one, those words which were, and ought certainly to be divided in the Hebrew. An example we have in this very par∣ticular, Psal. xlviii. he shall be our guide 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unto death. The Chaldee render, as if it were one word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 youth, in the daies of our youth: where yet the Maso∣rites read in two words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 till death; and so there the LXXII. render it in sense, though not in words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for ever, (for by that they might more probably express 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 till death, than be thought to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 secula, as some learned men conjecture.) And thus Kimchi reports of his father, that in his o∣pinion Almuth were two words, yet to be read as one. And if they were two, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon the death] then all the difficulty will be, what is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.255 Labben. That some of the Hebrews will have read by way of Anagramme backward 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as if it were on the death of Nabal: but that sure is but phansy, though I see it taken up by a very learned man. The LXXII. render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the son, simply: And some account may be given of that, not from those that will understand it of the death of Christ, the Son by way of eminence, but in a far different sense, so as to understand it of one whose father was not known; in which notion the La∣tine conceiving 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Sam. xvii. 4. to be literally [a man, or one of the sons] have rendred it vir spurius, a bastard. And though the LXXII there read in a distant style 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a mighty or strong man, a gyant; yet I suppose this is but consequent to the same notion. For it is by the Hebrews observed from Gen. vi. 2. and 4. that the gyants, i. e. great or mighty men, were begotten by those un∣lawful conjunctions or promiscu∣ous use of women, and so gene∣rally lived without observation of any laws of chastity, or marri∣age, (which is the meaning of corruption and violence v. 11.) and so might well be thought to be meant by that phrase [men of the sons] as that signifies a spurious offspring, whose father is not known (as generally 'tis observa∣ble of any gyant in Scripture, that he hath no other extraction taken notice of, but either that he is a son, or of the sons of the gyant, 1 Chron. xx. 4. and 6. or a brother of such a man, as of Goliah v, 5.) somewhat like this we finde ii Sam. xxi. 16. where Ishbibenob is said to be of the sons of the gyant, and in the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the sons of the strong man, without naming any father. And it is not improbable that the name it selfe Ishbibenob, was a light variation from that phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a man of the sons, as a known title for a gy∣ant. And if this be appliable to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Labben here, then it may sig∣nifie the Gyant of Gath, Goliah and give ground of conjecture ei∣ther that this Psalm was composed (though long after) in remem∣brance of, or reflexion on Goliah) his death, as the Chaldee v. 5. (and Kimchi, who is not of this minde for Labben, doth yet ac∣knowledge the matter of the Psalm to agree to Goliah) or else was set to the tune of one that had been composed on that subject, for so Kimchi, as was said, among their known tunes, names Ala∣moth for one, which sure refers to this place. Besides this, one farther interpretation there is, of which the word may be deemed capable, and that concurring to the same ••nd, to determine Go∣liah the person here referred to. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.256 in Hebrew and Chaldee

signifies inter or in medio, between, or in the middle, and may fitly de∣note a Champion, or Combatant, that stands forth, and is in the mid∣dle, to challenge the enemy. So 1 Sam. xvii. 4. when Goliah comes out to challenge the Israelitish host, it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.257 vir inter∣medius saith the interlinear, a man, or one in the midst came out from the camp of the Philistims; and the Chal∣dee in like manner 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a strong man, or gyant, or champi∣on from among them. And many like passages there are in Authors, of combatants standing forth be∣twixt the camps: So he whom Manlius Torquatus killed in Livie l. vii. This‖ 1.258 Homer expresses in like style, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the midst,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

i. e. saith Eustathius p. 291. l. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be∣twixt the two armies, which, saith he, after Homers time, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they expresse by one word, which sig∣nifies between the armies, and is saith he,† 1.259 afterward more fully described by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there was a little plain or field about them. Agreeable to which is our style of duellers, chal∣lenging to the field. And in re∣ference to this it may possibly be, that Goliah should be here noted by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or simply 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the man between, i. e. the Champion. And then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the death of this (here called Labben) will be no more than the plainer words ex∣press 1 Sam. xvii. 51. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that their strong man or champion was slain or dead: which the Lxxii render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their mighty man (as v. 4. they ren∣dred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the man between) and the Syriack, and Arabick, their gyant. Of him then this title may be understood; and the Psalm either have been composed for some anniversary commemorati∣on of his death, or else set to the tune of some that was thus composed. But this is but con∣jecture in a matter of great uncer∣tainty.

V. 3. Shall fall] The notion of [ b.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.260 here is militarie, being spoken of enemies in warre, and it refers to those that either faint in a march, or are wounded in a battel, or espe∣cially that in flight meet with gall∣traps in their way, and so are galled and lamed, rendred unable to goe forward, and so sall, and become liable to all the ill chances of pur∣suits, and, as here, are overtaken, and perish in the sall. And thus 'tis by the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be∣ing lightly varied from this) im∣pingent, stumble or light on any gall∣trap, or other sort of scandall. But the LXXII. both here and in most other places render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be∣ing weak, and so the Latine infirma∣buntur, and the Arabick and Aethi∣opick all to the same sense; mean∣ing no other then this of being gall∣ed, and so made unfit for progress: See Psal. xxvii. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they were weak, or wounded, or galled in their march, and then they fell, as a consequent of it. And thus must it be rendred here, not falling, but being gall'd and lame, praecedent to falling. And so in S. Paul Rom. xiv. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, offended and made weak, are in the same sense for him that is gall'd and discouraged, or hindred in his Christian course. See note on 1 Cor. viii. b.

V. 6. Destructions] The Hebrew [ c.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.261 vaslatus est, hath many nouns derived from it: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 desolation, destruction, and also a fight, or war; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a sword; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a souldier. And accordingly the LXXII. ren∣der 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 swords, and so the Syriack, and Latine; the

Arabick read it weapons, and the Chaldee paraphrase it by armies and castles. But the ordinary rendring is to be preferred (though the o∣ther need not be despised) and so the sense will be, that the Phili∣stims destructions are completed to the uttermost; (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the end, by which the LXXII. render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, is duly translated 1 Thess. ii. 16.) and then that which follows, and thou hast destroyed ci∣ties,] must not be applyed to the enemy, in the beginning of the verse, but to the God of Israel, who de∣stroyed them. And thus the Jew∣ish-Arabick translator applyes it. The enemies countrey desolation hath fully seised on, made a full end of it; The people of their cities thou hast cut off, till, or so that their memory is ut∣terly perished.

In the end of the verse where the Hebrew hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.262 with them, the LXXII. it seems read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a noise or tumult, and so render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with a sound; and so the Latine and Arabick and Aethiopick after them: But the Chaldee have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from them; and the Syriack leave it out as redundant, being conteined in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their memoriall, precedent.

[ d.] V. 7. But the Lord] The ren∣dring of this verse is best learnt from the Chaldee, who make three parts of it. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.263 i. e. literally, And the Lord for ever, they render, The word of the Lord for ever, by way of Ellipsis, to be supplyed by addition of some verbe, is, or abideth for ever. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.264 he shall sit, which they para∣phrase, his habitation in the highest heavens. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.265 — he hath prepared his throne, or tribunal for justice. The two former of these the Lxxii confound, and put into one, and so the Syriack and Latine, and Ara∣bick, and Aethiopick after them: but the more distinct reading, which the Chaldee follows, is most literal and full, and with reason to be preferred.

V. 14. Daughter of Sion] The [ e.] word daughter,* 1.266 applyed to a city or nation, signifies the people or in∣habitants of it, the city being as it were the parent from whence they spring; and accordingly the Chal∣dee here expresses it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the assembly of Sion, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 congregavit.

V. 20. In fear] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.267 here is by [ f.] the LXXII. rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Law-giver; and so the Syriack and vulgar and Aethiopick follow them, and the Arabick with a little change, a doctor or teacher of the Law, probably referring to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a doctor or teacher, coming regu∣larly from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 docuit. The Chal∣dee render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fear, as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.268 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 timuit. And so between these, the generality of interpreters is divided. If the former be accepted, the sence will well bear it, thus; Set them a teacher, an instructer, that, as it follows, they may know themselves to be but men, learn humility and pi∣ety by this means, and Gods judge∣ments or punishments may be this teacher: as 1 Tim. 1 20. delivering to Satan to be buffeted, and afflicted by him, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that they may be taught not to blaspheme. If it be the second, then 'tis; Put them in fear — i. e. bring them to the acknowledgement and fear of thee, and that by thy punishments also. But 'tis sure the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to its punctation here signifies a Razor; so Jud. xiii. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and a razor, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 say the Chaldee, shall not come upon his head, and 1 Sam. i. 11. in like manner. Now this in the Prophe∣tick style is frequently used for the execution of Gods vengeance: See Is. vii. 20. The Lord shall shave with a razor that is hired, even the King of Assyria, and Ezek. v. 1. take thee a barbers razor, thereby to signify

Gods judgments upon Jerusalem. And this, and nothing but this, is the importance of the word, thus pointed; and then it will fitly be rendred, in prophetick dialect, set them, or thou wilt set them a razor, bring some sharp punishment upon them, that so they may know them∣selves to be but men.

The Tenth Psalme.

[Paraphrase.] THe tenth is a Psalm of Davids, joyned by the LXXII. to Psalm ix. but in the Hebrew divided from it: and it is a complaint made to God of the riotous oppressions of wicked men, and an hum∣ble relyance on him for his repressing them.

1. Why standest thou afarr off, O Lord? why hidest thou thy self in times of trouble?

O thou all-seeing Lord, thou art some∣times pleased to withdraw thy self a while from the aid of suppliants, and in times of the greatest streights (which are the fittest‖ 1.269 opportunities) to suspend thy interpositions, and per∣mit oppressors to prosper, and we silly creatures are often posed thereby, discern not the causes which move thy wisdome to it.

2.‖ 1.270 The wicked in his pride doth* 1.271 persecute the poor: Let them be taken in the devices which they have imagined.

That wicked men should make use of their worldly power to injure and bear down those that are not able to resist, is nothing strange, their pride incites them to it: But it is thy property to resist the proud, and defend the needy, and to bring ruine on godlesse men, by the same means by which they designed it to others. Be thou now pleased thus to reveal thy selfe.

3. For the wicked boasteth of his hearts desire,* 1.272 and* 1.273 blesseth the covetous, whom God abhorreth.

For 'tis to the great dishonour of thy name, that the wick∣ed is thus permitted to prosper in his designes: he boasteth and placeth a pride in it, that without any check he can do what he please. And so the covetous designer, that for the inriching himselfe oppresses and injures others, either perswades himselfe that God sees not at all, or that he meddles not with the government of the world, or else makes God an accessarie, and favourable to it; every of which is indeed an horrible blasphemy, and must needs provoke him exceedingly.

4.‖ 1.274 The wicked through the pride of his countenance† 1.275 will not* 1.276 seek after God; God is not in all his thoughts.

For thus the impious Atheistical world∣ling resolves within himself, that all his designes are so subtilly and closely managed, so politickly laid, and secretly wrought, that no God in heaven shall ever be able to discover them, much lesse to frustrate or punish them.

5.* 1.277 His wayes are alwayes* 1.278 grievous: thy judgments are far above out of his sight: as for all his enemies he puffeth at them.

He pursues his own wicked courses very constantly and in∣dustriously: As for Gods laws, or the judgments due from him to sinners, he never considers or layes them to heart: and so being confident of his own wit and strength, and setting all his thoughts on the mis∣chieving his opposers, and never dreaming of any check from any, he despiseth, and contemns them all.

6. He hath said in his heart,‖ 1.279 I shall not be moved; * 1.280 for I shall never be in adversity.

And resolves in his own thoughts that he will never give over his oppressive and wicked wayes, upon any apprehension or fear, whether of God or man.

7. His mouth is full of* 1.281 cursing and deceit and frauds, under his tongue is mischief and† 1.282 * 1.283 vanity.

On this account he makes no scruple to take and break oathes, to imprecate all curses on himself, for the confirming of that which is most false; and so he may cheat and injure others, cares not what maledictions he calls down upon himself; and thus is he alwayes employed. His tongue serves him for no other use, but to oppresse and defraud others.

8.* 1.284 He sitteth in the lurking places of the* 1.285 villages; in the secret places doth he murther the innocent: his eyes‖ 1.286 are* 1.287 privily set against the poor.

And all advantages he makes use of to catch and kill; he is alwayes upon some secret design of ra∣pine and blood; and innocent poor men that never provoked him, or were his ene∣mies, are the special persons at whom his treachery is directed.

9. He lyeth in waitπ 1.288 secretly, as a Lion in his den; he lyeth in wait to catch the poor: he doth catch the poorω 1.289 when he draweth him into his net.α 1.290 * 1.291.

For these he lyes in Ambush, as a Lion in expectation of his prey, on purpose to tear & devour them; layes his toiles to insnare them, with all the subtlety imaginable; drawes them into his power; and then useth the utmost‖ 1.292 violence upon them, rends them and preys on them.

10. He couchethβ 1.293 and humbleth himselfe, that the poor may fall by his strong ones.

And as a Lion is then most couchant, when his aimes are most bloody, and designes that infidious posture to that very end; so doth he put on the guise of the greatest meeknesse and humility, on purpose, that, as a Lion again, he may make use of it to the greatest advantage of seising on his prey (oppressing any that are weaker than he) whensoever it comes within reach of him.

11. He hath said in his heart, God hath forgotten; he hideth his face, he will not see it.

All this while he per∣swades himselfe that God takes no no∣tice of these oppressions of his, is confident never to be called to any account for them.

12. Arise, O Lord; O God, lift up thy hand, forget not the‖ 1.294 humble.

But thou O Lord of all power & justice, and withall of grace and mercy to them that wait on thee, be pleased at length to stretch forth thy hand of defence and relief to all that are thus oppressed and injured.

13. Wherefore doth the wicked* 1.295 contemn God? he hath said in his heart, Thou wilt not require it.

This thy longani∣mity in forbearing of wicked men and permitting them to prosper, makes them blaspheme thee, as one that either doth not see, or will never punish their violences. v. 3.

14. Thou hast seen it, for thou beholdest mischief and spight, to requite it with thy hand: the poor committeth himself unto thee, thou art the helper of the fatherlesse.

But they will one day finde themselves in a sad error, and discern to their cost, that God hath seen all the oppressions of their lives, and will repay indignation and anger and wrath upon every Soul that hath gone on in this enormous Atheistical course; and on the other side take a special care of all helplesse men, that rely and trust on him, and commit themselves by patience and piety to his custody.

15. Break thou the arme of the wicked and the evill man;* 1.296 * 1.297 seek out his wickednesse, till thou finde none.

For thou, Lord, wilt shew forth thy ven∣geance, and bring to nothing the oppressors power: visit him and his deeds, till they be utterly destroyed.

16. The Lord is King for ever and ever; the* 1.298 heathen are perished out of his land.

Thus will God vin∣dicate himselfe to have the governing of the world in his hands: and though wicked men and oppressers prosper for a time, and this tempt men to some doubts, and Atheistical disputes; yet the conclusion will clear the doubt (and confirm all, that consider it, in the adoration of Gods power and justice) viz. the utter extirpation of wicked men out of Canaan, the embleme of heaven.

17. Lord, thou hast heard the desire of the humble, thou wilt prepare their heart, thou wilt cause thine eare to heare.

Thou hast, O Lord, by promise obliged thy selfe never to re∣ject any humble suppliant that wants, and waits for thy help: the ardency of humble addresses to thee is thine own gift; and then thou canst never reject or despise those requests, which are thus, by thine own spirit and appointment, directed and brought to thee.

18. To judge the fatherlesse and the oppressed, that the man of the earth may no more* 1.299 oppresse.

And this gives securi∣ty and confidence to the most helplesse and desolate, that thou wilt in thy good time interpose thy aids and thy vengeance, to relieve the opprest, when he is duly qualified for that mercy, and to subdue and con∣found the Atheistical tyrannizing oppressors, and shew them how small reason they had, to rejoyce and boast of Gods not seeing or considering their actions.

Annotations on Psalm X.

[ a.] V. 2. Persecute] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies two things (as was said note on Psal. vii. e.) to persecute,* 1.300 and to be set on fire: and though we ren∣der it in the former sense, and so apply it to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the wicked, in the active sense [the wicked persecutes the poor] yet the antient interpre∣ters generally render it in the pas∣sive, and apply it to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the poor, that in the pride of the wicked he is set on fire, i. e. brought into great tribulation; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 say the Lxxii. in the sense that S. Peter uses 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Pet. iv. 12. for a great persecution and affliction, that fell on godly men. And thus the sense will very well bear it in this place, and the matter be little varied, which way soever the rendring be; it being all one, whether the wicked in his pride persecute the poor, or the poor be persecuted, and afflicted, and op∣prest in, or through the pride of the wicked. The Chaldee exactly fol∣lows the Hebrew, and is as ambi∣guous as that, but is translated in the passive sense.

[ b.] V. 3. Blesseth] Some incertainty there is in rendring this latter part of the third verse. The Lxxii. besides that they take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the wicked from the beginning of the next verse, and joyn it with this [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the wicked hath provoked the Lord] they also render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.301 pas∣sively, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is blest, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the injurious; and so the Syriack and Latine. But the Chaldee varies from them, and keeps neerer the Hebrew. The chief difficulty is in the rendring of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which though in Kal it sig∣nifies to blesse, yet in Piel, as here 'tis used, it is observed sometimes to signifie in a contrary sense, to curse, or blaspheme. So evidently Job 1.5. peradventure they have sinned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and curst God in their heart; the Targum read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and provoked God: so again v. 11. and c. 11.5. and 9. curse God and dye: so 1 King. xxi. 10. of Naboth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou hast blasphemed, or cur∣sed God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith the Targum, blasphemed before God: and so a∣gain v. 13. And thus the Arabick word to blesse, as Mr. Pocock cites

it out of Nehayah, signifies also to reproach or rail at; and many o∣ther words of contrary significations are noted by him, Not. miscell. ch. 2. And so most reasonably it must signifie here; and then the meaning will be clear 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the nominative case, as in the be∣ginning of the verse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 had been, and no ellipsis to be supplyed, save only of the copulative [and] (which is much more frequent and easie than what is necessary to the common way of interpre∣ting it) thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the covetous (or in the Lxxii. their ren∣dring, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the injurious, or oppressor) blasphemes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and provoketh the Lord.

[ c.] V. 4. Seek] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.302 here signifies is matter of some que∣stion. The Syriack renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to search or examine; the Latine renders it perpendere, to perpend or weigh, the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies to require (and thus it is used in the notion of avenging or punishing, Gen. ix. 5. and here v. 13.) the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so the La∣tine to seek, the Arabick to search. It signifies also to interrogate, in order to learning, so to aske, as when we consult, or take any thing into serious care or considera∣tion; and then if the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be applyed to the wicked (as general∣ly the translators apply it) the ren∣dring must be, the wicked in the haughtiness of his looks will not con∣sult, or search after, or consider God. And then the chief difficul∣ty will be in the latter part of the verse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. literally, No God all his thoughts: which being elliptical, must be sup∣plyed either by addition of [is in] God is not in all his thoughts; so the Syriack understands it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 no God in all his thoughts, and to the same purpose the LXXII. and Latine, and Arabick, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God is not be∣fore him: or else by the addition of [sees or knows] God sees not all his thoughts or devices, (And thus the Chaldee expounds it, but yet with a farther addition (necessary to connect it to the former words) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and will say in his heart, all my devices are not manifest before the Lord:) or yet more promptly, and with lesse change, There is no God, are all his thoughts; so the Jew∣ish Arabick seems willing to sup∣ply it, rendring it, In all his thoughts he saith there is no God; and this is agreeable to Kimchi and others. In this variety of conjectures, how the ellipsis may be best supplied, it may not be amisse to propose another rendring of the whole verse, by addition but of one word in the beginning, viz. [saith] (than which no word almost is more frequently understood) thus, The wicked in the elation of his coun∣tenance (as that is an indication of his heart, and therefore the Chal∣dee reads reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the pride of his spirit) saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God shall in no wise (so the double negative 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fies) require (in the notion of pu∣nishing) or (in the other vulgar notion) consider all his devices. Thus the words flow very natu∣rally, and the ellipsis is much more intelligible, and easily suppli∣ed, than any other way: and to this sense the context inclines; Thy judgments are far out of his sight, v. 5. and he hath said in his heart, God hath forgotten, he hideth his face, he will never see it, v. 11. and this the interpretation of his blaspheming God, foregoing v. 3.

V. 5. Grievous] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.303 is here by [ d.] the Chaldee rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are prospered, as if it were from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be strong, or prosper; by the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are polluted,

or profaned, as from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to vio∣late or pollute, or profane, and so the sense will well enough bear; His wayes are alwayes polluted, or defiled, as the Atheists alwayes must be, who considers not, nor dreads Gods judgments. But the radix 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from whence it regu∣larly comes, signifies properly to be tormented, after the manner especially of women in labour, and accordingly 'tis frequently used for bringing forth: so Isa. Liv. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are words of the same importance, as travailing and bearing; so Jer. iv. 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as of one that travaileth; so Psal. xxix. 9. the voice of the Lord, or thunder 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, makes to bring forth (speak∣ing of the hinds, which are said to bring forth with difficulty, and to do it with more ease, when being frighted with thunder, their wombs open;) and so very frequently in other places, where the LXXII. render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be in travail. And thus it seems to learned men to signifie in this place. See Schind∣ler pentaglott. p. 539. D. who ren∣ders it parient, enixè urgebunt vias suas, they shall painfully, industrious∣ly urge, or presse their own wayes (so we had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, travailing with iniquity Psal. vii. 14.) or ra∣ther in the singular of the person, his wayes shall travail or bring forth at every season; [his wayes] in op∣position to [Gods wayes or judge∣ments] following, which are said to be farr above, not considered by him. In this verse the punctation may possibly lie thus, Thy judge∣ments are far above; over against, or before him (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) are all his ene∣myes, (his eyes and thoughts pursue them only) he puffeth (breatheth out threatnings and reproaches) at them. This way the Hebrew suf∣fixes do more clearly answer one the other.

[ e.] V. 6. For I shall never] The particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.304 which] doth also sometimes signifie quod, in the notion of quia, because; and so our ordinary rendring supposes here, and takes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 evill, not for sin, but punishment; and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not amisse transla∣ted [for not in evill, i. e. for I shall not be in evill, or adversity.] But all the antient interpreters under∣stand both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 otherwise. The Chaldee joyn it with the for∣mer part of the verse, thus, I shall never be moved 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from doing evill. The LXXII. and La∣tine and Arabick all seem to de∣signe the same sense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I shall not be sha∣ken or moved — without evill; and the Syriack by way of Paraphrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he meditates mis∣chief. All which inclines us to understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the notion of ut, that, in which 'tis frequently used, Gen. xi. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as here) ut non, that they hear not, and in many other places: and then the meaning will be perspicuous, he saith in his heart, I shall or will by no means be moved for ever and ever, that not (i. e. so as not to be) in mis∣chief, or so as not to be doing some ill, (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Exod. xxxii. 22. signifies being set on wickednesse, the same that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Joh. v. 19.) which there the Chaldee have fully paraphrased, I shall never be removed from doing ill, and the LXXII. more briefly, and imperfectly, [without ill] which yet is aequivalent to [that not with ill] and so to be interpreted, which the Syriack meant to expresse more fully, [they imagine evill] meditate evill, i. e. evil, and nothing else, have no kinde of check in so do∣ing.

V. 7. Cursing] The verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [ f.] signifies to swear,* 1.305 (and sometimes to forswear) but so to swear, as was usual among the Jews, with imprecation joyned with it, (as

when Matth. xxvi. 74. 'tis said of Peter that he cursed and sware, i. e. sware with an imprecation) pray∣ing for evil against themselves in case they sware false. And in this sense the noun is here taken, for that oath with imprecation; and be∣ing rendred [cursing] it is not malediction, or execration of others, but of himselfe, in case he perfor∣med not his oath: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 de∣ceit joyned with it (w^ch the Lxxii. render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bitterness, as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies that, and the rather because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 following was sufficient to ex∣press deceit) denotes the perjury, and so really imprecating all curses on themselves, which in order to gaining to themselves, and oppres∣sing of others, they are with∣out any regret frequently guilty of.

[ g.] V. 7. Vanity] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.306 signifies not only sorrow, and hard travail, or labour, from whence the LXXII. render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, but also violence, rapine, injury, iniquity, Job xi. 14. Prov. xxx. 20. and Psal. v. 5. and so 'tis to be rendred in this place, and the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be understood in that notion,* 1.307 wherein 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wick∣ed doth come from it, meaning primarily him that doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in∣ferre, injures, oppresses any other. See Mat. v. 39. Note ^g.

[ h.] V. 8. Villages] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a court, open without walls,* 1.308 signifies also a vil∣lage, as that differs from a walled town, and city, and so also any place, without dwelling or build∣ing in it, a field &c. and in Ara∣bick green grasse; and so Ps. CIII. 15. the life of a man is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the herbe or grasse. And this is more proper for the turn in this place, speaking of ambushes, or laying of wait, for which the vil∣lages (in our ordinary use of the word for little towns) are not so commodious as the green grasse, wherein one may lie and be hid, or the fields, which are farr from any houses. The LXXII. read here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the rich, reading (as 'tis most probable) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the change of two letters צ. ח. into others of a neer sound with them, ש. ע.

V. 8. Privily set] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies [ i.] to hide, or lay up in secret;* 1.309 but withal to watch, or insidiously to lay wait. So Prov. I. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we render it, let us lay wait for blood. So Psal. Lvi. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we render, they hide themselves, but the sense directs to this end of hi∣ding, to lay wait. And so here undoubtedly it signifies, as both the antecedents and consequents de∣monstrate. The Lxxii. render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so the Latine and Syriack, noting the intentness of his looking, or watching, as for a spoil or prey; the Arabick, shall look upon, or observe; and so be∣long to the same sense, which the Chaldee more fully express by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 insidiabitur, lie in ambush, or secretly observe.

V. 10. He croucheth] This pas∣sage [ k.] may a while deserve to be examined, as it lies in the antient interpreters. And 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.310 is from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 comminuit, contrivit: the Chaldee read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 conteret, and the interlinear atteret; but both seem to use it in the reciprocal sense. But tis possible it should be rendered transitively, and he teareth him in pieces, and so con∣nect, and be joyned with the end of the former verse, as the expres∣sion of Lion-like cunning, and cru∣elty there described, thus, [he catcheth the poor by drawing him in∣to his net, and rends him into the smallest pieces.] Thus the Lxxii. seem to have understood it, ren∣dring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he shall humble (as from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 humili∣avit) him, i. e. the poor, and joyning it with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in

his net, in the former verse; and the Syriack leave it out, as being before sufficiently exprest by catching him in his net: whereas they that with the Chaldee set it at the beginning of this tenth verse, do 1. omit the copulative ו unren∣dred, or turne it into a jod; 2. understand it in the neutral sense, he croucheth, as from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which indeed may be so taken, but is not received by the Chaldee, or Interlinear, (the chief fautors of that interpretation) both which take it in the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 conterit; 3. are fain to insert a ו copulative before the next word, and render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and humbled him∣self.] All which are removed, and the matter laid clear and current in this uniting, and rendring of it, [he doth catch the poor by draw∣ing him into his net, and teareth him in pieces.] And then the tenth verse will be perspicuous also, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he shall stoop, (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.311 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 curvatus est, most properly signi∣fies,) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and fall: thus the Lxxii. render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he shall stoop and fall; and the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be humbled, and fall; and the Latine, inclina∣bit se & cadet, he shall bend himself and fall; and so the Arabick and Aethiopick; and so the similitude with the Lion enclines it, who lyes down, is couchant, or, as in the Apologue in Horace, Ep. l. 1. 1. feins himself sick,

—Vulpes aegroto cauta Leoni Respondit—tua me vestigia terrent, Omnia te advorsum spectantia, nulla retrorsum.

by that means to secure himself of his prey, or to fit him to seize on it. So saith the Jewish Arabick translator: This is a description of the fashion of a Lion; for when he means to leap, he first coucheth, that he may gather himself together, then he rouzeth himself, and puts out his strength, till he tear his prey: therefore when he speaketh thee fair, beware of him, for this is but his de∣ceit. Then follows 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to prevail, or, that he may pre∣vail over the poor. The LXXII. render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in his prevailing over the poor, and so the Latine and Arabick and Aethiopick; and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.312 may signifie to be strong, and that comparatively, stronger than another; so Gen. xxvi. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou art stronger than I: the Chaldee expound it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies to overcome, to prevail over another. And thus is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 generally expounded by the LXXII. 〈 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 〉, all words of prevailing and overcom∣ing. And then the preposition ב seems best to be rendred by pro, or propter, or ad (so tis ac∣knowledged to signifie, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the LXXII. is frequently taken for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) as the end for which he coucheth and falls: that as the couchant Lion lyes still, and then rouseth himself, when his prey comes into his reach, and so seises upon it; so he, by the like art of humi∣lity and secrecy, may break forth up∣on the poor man, and devoure him. The Syriack here have a way by themselves; after [he shall be hum∣bled and fall] wherein they follow the LXXII. they read instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 diseases, and sorrows are in his bones; question∣lesse respecting that of the Lion, exprest by the Apologue in Horace, in feigning himself sick, that he may by that means obtain his prey. And so this serves to confirm this interpretation, which yet without that help is cohaerent, and

facile in every part; whereas our ordinary rendring joyneth the sin∣gular 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fall, with the plural 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 poor; and though the margin reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in two words, and the interlinear render it congregatio attritorum, the army, or congregation of afflicted ones; yet neither any of the antient in∣terpreters acknowledge that read∣ing, nor can there be place for it here, this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being used twice more in this Psalm (though no where else) to signifie the poor, v. 8. and 14. It is more reasona∣bly suggested in favour of that in∣terpretation, that it is an elegance both in Hebrew and Arabick, to use the verb singular with the no∣minative plural, especially when the verb is placed first, as here it is; and therefore I acknowledge that to be no objection against the ordinary rendring in case the for∣mer of the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be of no force; Of which, as of a conjecture only, the Reader may pass his judgment; And if he shall prefer the ordinary rendring, then the main difficulty will be in the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And 1. the ו* 1.313 will not be barely ei∣ther conversivum, or copulative, but as Aben-Ezra oft conpares it to the Arabick ף denoting the consequence of one thing to ano∣ther, so as to imply [that] or [untill] and so 'twill be rendred, he humbleth himself and the poor fall, or that, or untill the poor fall— Then for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that may be ren∣dred assaults: So Abu-Walid saith it is here a noun signifying conten∣tion, or assault, and applyes this notion to it in other places of Scripture, and in the Mishnaioth, and so doth Kimchi in his Radices; and in his commentary on this Psalme he puts both together, strength and contention, rendring it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the strength of his contention and war∣like assaults. But then thus also it will be as well applyable to the other interpretation, which un∣derstood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the assailant, he falleth with his fierce assaults 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (understanding the praeposition ב) on the poor; and in this sence Abu-Walid compares 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the A∣rabick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to fall, and to fall on, in sence of assault.

V. 15. Seek till thou finde none] [ l.] To be sought and not be found] sig∣nifies proverbially that which is lost or destroyed utterly.* 1.314 So Psal. xxxvii. 36. I sought him but he could not be found] is but another phrase to signifie what went before [he passed away, and loe he was not] So Job xx. 8. he shall flee away as a dream, and shall not be found] all one with, He shall perish for ever, they shall say, where is he? v. 7. So Ezek. xxvii. 21. though thou be sought for, yet shalt thou never be found again. So Rev. xvi. 20. the mountains were not found, i. e. they were destroyed. So Ch. xviii. 21. Babylon shall be thrown down, and shall be found no more at all. So Psal. Lxix. 20. I looked for comfor∣ters but I found none] to express a heavie, disconsolate condition. So Jer. i. 20. the sins of Judah shall be sought for, and shall not be found] is a prophetical expression to note the taking away of sin, viz. by par∣don and remission, which is the blot∣ting them out, for so it followes, for I will pardon them, &c. And here it is taken in the same man∣ner, not for the pardoning, but destroying, and so best connects with breaking the arme of the wick∣ed (destroying him and his oppres∣sions together) precedent, and the heathens perishing out of the land, v. 16. The Chaldee more fully express it, Let their impiety be sought for, and not found; and so the LXXII. and the Latine, and the Arabick, his sin shall be sought, and he shall not be found because of it.

Other like phrases there are, As Psal. xxviii. 5. thou shalt destroy, or pull them down, and not build them up. They shall fall and not be able to stand; Shall lye down, and not rise, and the like.

[ m.] V. 16. Heathens] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.315 nations or heathen] signifies in this place, is manifest by the former verses, especially the fifteenth immediately foregoing, where the subject of the discourse is the wicked and evill man; who as there they are to be broken, and sought and not found, so here of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 'tis said, that they shall perish. 'Tis therefore to be resolved, that the nations or heathen are here, as in many other places of the Psalmist, the wicked men among the Jews, and not only the Idolatrous Gen∣tiles so called. So Psal. Lix. 5. Awake to visit the nations, or heathen, i. e. the wicked transgressors, in the end of the verse, those of the Jewish nati∣on sent by Saul to slay David. So v. 8. thou shalt have all the heathen in derision, speaking of the same men. That the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pa∣rallel to this, signifies not the Gentile nations onely, but some∣times, when the context enforceth, peculiarly the Jews, see Annot. on Matt. xxiv. ^e. and proportiona∣bly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an heathen] is used for a desperate obstinate sinner, Matt. xviii. 17.

The Eleventh Psalm.

TO the chief Musitian, A Psalm of David.

[Paraphrase.] The Eleventh Psalm is a declaration of Davids full confidence in God, in despight of all discouragements, and was by him composed, and committed to the prafect of his Quire.

1. In the Lord put I my trust: how say ye then to my soul, flee as a bird to* 1.316 ‖ 1.317 your mountain.

My full trust and confidence is in God, not in any strength or preparations of my own: and therefore their advice is very unreasonable, that as in a state of destitution and despair, counsel me to retire to some remote place of so∣litude, for fear of mine enemies forces; as when fearful birds flie to the tops of moun∣tains, out of the foulers reach.

2. For loe, the wicked bend their bow, they make rea∣dy the arrow upon the string, that they may privily shoot at the upright in heart.

They are dayly dis∣couraging me, with the approach, and preparations of mine enemies, and the closeness, and unavoidableness of their designs against me.

3.‖ 1.318 If the* 1.319 foundations be destroyed, what can the righ∣teous doe?

Assuring me that within a while all my preparations and forces will be routed, and then 'tis not my righteousness will give me any support or security.

4. The Lord is in his holy Temple, the Lords throne is in Heaven; his eyes behold, his eye-lids try the Chil∣dren of men.

But my full reli∣ance and confidence in God, arms me a∣gainst all these temp∣tations to fear and despair Let the strength, and preparations of my enemies be what they will, and my condition as low and destitute, in the eye of man, as is possible; yet I am sure God sits in Heaven, as in a sanctuary, and on a throne: so that I have my double ap∣peal, and resort, to his mercy and his justice; the former to secure the righteous, the latter to subdue and destroy the wicked oppressour: and from these two I have grounds of assured confidence, that that all-seeing Majesty, that knoweth and judgeth the actions of men, will not fail to judge on my side, to secure me, and destroy my proudest adversaries.

5. The Lord tryeth the righteous; * 1.320 but the wicked and him that loveth violence* 1.321 his soul hateth.

For as it is most in∣fallibly certain, that God doth overlook and sentence all and every action of all sorts of men, both good and bad, and ap∣proves, and justifies, and acquits, and withall maintains the cause, undertakes the patronage of the sincerely upright person, and though he permit him to be under some temptations, and seeming destitutions for a while, yet finally delivers him, and vin∣dicates his integrity, and suffers not any thing which is truely ill to befall him, but converts all into good to him; so on the other side, he abhors violence and injustice, and permits not that finally to prosper, save to the destruction and endless mischief of the Authors of it.

6. Ʋpon the wicked he shall rain Snares,* 1.322 fire, and brimstone, and‖ 1.323 an horrible tempest: this shall be the portion of their Cup.

Be their forces and preparations never so strong, God can and will defeat them all: when man can∣not intrap them, or overcome them by his policy, God will do it for him, bring them into some trap or other, that shall keep them fast enough from injoying their projected prey, from hurting the righteous; and this oft so unexpectedly and so strangely, as that it shall be acknowledged the immediate work of God, as much, as if it came down in a showre of rain, visibly from Heaven. And so when men cannot by their own strength resist them, God will destroy them by his interposition, and and that so observable to pious considering spectators, that it shall be attributed to him as immediately and signally, as was the destruction of Sodome by fire and brimstone, or of the Egyptians by means of the strong east-winde, Exod. XIV. 21. which drow∣ned them c. XV. 10. and secured the Israelites. Thus shall God finally deal with the wicked oppressors, though he bear patiently with them for a while.

7. For the righteous Lord loveth righteousness; his countenance doth behold the upright.

For as God is most just and upright in himself, and perfect∣ly abhors all the injustices and oppressions of wicked men; so doth he think himself obliged to favour and protect innocence, wheresoever it is, and accordingly considers and regards, and with his own eye of special watchful providence defends, and se∣cures all those that walk uprightly.

Annotations on Psalm XI.

[ a.] V. 1. Your mountain] where the Hebrew now reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to your mountain a Sparrow,* 1.324 all the antient interpreters uniformly read, to the mountain as a Sparrow: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 say the Chaldee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so the rest, and so the sense exacts, and so it is possible the reading antiently was, without the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the mountain as a Sparrow, as Psal. cii. 7. we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as a Sparrow upon the house top. However, if it be, flie Sparrow to your moun∣tain, the sense will be the same, as a Sparrow to the mountains (your] being redundant in sense) so the Jewish-Arab, to some of the moun∣tains.

[ b.] V. 3. If the foundations] It is not certain, what 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.325 signifies here. The word is once more found Isa. xix. 10. where we read purposes, and in the margin, foun∣dations, and by some learned men 'tis rendred nets, by others, more agreeably to the context, dammes or pool-heads. The Radix 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 po∣suit, denotes promiscuously to make or prepare, or raise, whe∣ther a damme, a work, a fortress, and rampart of any kind, or a fa∣mily, or an army, &c. From the first of these (wherein tis used Isa. xxvi. 1. God saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he will found or cast up Salvation for walls and bull-warks) the noun may here signifie a refuge or place of strength, such as were ordinarily built on hills, which were menti∣on'd v. 1. from the second is Seths name, Gen. iv. because, saith Eve, God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath prepared me another seed for Abel; hath given me, saith

the Chaldee; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, raised up, say the Lxxii. In the third sense tis used Psal. iii. 6. for laying siege, incamping, raising an army, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 assembling, saith the Chaldee, in a militarie manner: so Isa. xxii. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall set themselves in array. And it is most probable that here in a discourse of enemies and hosti∣lity, it should be used either in that first or in this third sense, ei∣ther for fortresses or strong holds, ot else for other forces and prepa∣rations militarie. It is thought also capable of another notion, for laws, the foundations of Govern∣ment, and the defences or bulwarks of every mans right, which, by another word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are so stiled, Psal. Lxxxii. 5. speaking of Judi∣cature perverted, All the foundati∣ons of the earth are out of course. But the context here speaking of Da∣vid and his enemies, and using a∣nother word, doth not so well allow of this. To that of sortres∣ses the storie agrees not, for David had none such. To the latter of forces or preparations military the Lxxii. (and the other interpreters following them) best agree, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they have de∣stroyed what thou hast prepared; and the Syriack yet more fully 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what thou hast prepared, they have dissi∣pated. The Latine not so fully, yet to the same sense, quae perfeci∣sti destruxerunt, they have destroyed what thou hast done, i. e. (the pre∣ter for the future) they will soon scatter and dissipate all thy prepara∣tions; and when they have done so, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.326 what hath the righ∣teous done? i. e. what can or will he do? His righteousness will stand him in little stead. And thus it is fitly a part of the speech of the distrustful friends of David, that discouraged him, and bid him flie to the hills, places of strength or safety, v. 1. (and it may be farther observed, that in Scrip∣ture stile we frequently read of the foundations of the mountains, or hills, Deut. xxxii. 22. Psal. xviii. 7.) and so still insist here, telling him that the enemie will destroy all his forces, and then a righteous man or cause, without any other de∣fence, will soon be taken, and ruined. And therefore this is most probably the meaning of it.

V. 5. Soul hateth] The diffe∣rent [ c.] significations of the particle ו* 1.327 have made this verse capable of several interpretations. For if as a Copulative it be rendred [And] then the first part of the verse runs thus, The Lord trieth the righteous, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the wicked, i. e. examines the actions and thoughts of both: and this seems most probable, as best connecting with v. 4. his eye∣lids trie the children of men, i. e. all men in the latitude, righteous and wicked, good and bad. And then, as a consequent of that, it fitly follows, And he that loveth violence hateth his own soul, i. e. doth instead of oppressing others, mischief himself; he is sure to have the worst of it; when God comes to examine it, his unjust dealing will be the greatest cruel∣ty to his own soul: and for this the ו before 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he that loveth violence] may be indifferently rendred, [and] or [but] but most fitly [and.] This sense the Lxxii. have imbraced 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but he that loveth iniquitie hateth his own soul; and from them the Latine, qui autem diligit iniquitatem, odit animam suam; and so the Arabick and Aethiopick: and there is only this prejudice a∣gainst it, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is in the semi∣nine, and so more fitly agrees with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his soul in the nomina∣tive case. On the other side then, if ו in the first place signifie [but]

then it will disjoyn 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the wick∣ed, from the former part of the verse, and make it begin the lat∣ter part; and then our ordinarie rendring of it, which is favoured by the Chaldee, will be most com∣modious, so as to make an oppo∣sition betwixt the fate of the righ∣teous on one side, and the wicked and violent on the other; that God trieth the one, and then trying must signifie either permitting to be tempted and afflicted for a while, or else (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to trie sometimes signifies) appro∣ving the former, and abhorreth and detesteth, and so will severely pu∣nish the latter. And the only ex∣ception against this understand∣ing of it is, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 trieth, is in the 4^th. verse used in another sense, for a judicial Examination of mens actions, such as is common to the sons of men indefinitely, i. e. to all sorts of them, good and bad, and not peculiar to the righteous; as in the notion either of tempting for a while, or of approving, it must be. In this uncertainty I thought it best, that the Para∣phrase should not be confined to one, but inlarged so as to take in both of them.

[ d.] V. 6. Fire, brimstone] This verse is best divided, by making the pause after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.328 snares, thus, Upon the wicked he shall rainsnares; putting all that follows [fire and brimstone, and winde of tempests or tempestuous winds] into one also, of all which together it is affirm∣ed, that they are the portion of his Cup. And thus the Lxxii. read it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so the Syriack and Latine; and thus there is no ellipsis to be supplied, but only of the verb, are, or, shall be, thus, Fire and brimstone and a tempestuous winde shall be the portion of their Cup: which last phrase [portion of Cup] is proverbial in Scripture.* 1.329 Gods gifts and dispensations, good and bad, are ordinarily exprest by a Cup poured out, and given men to drink; thus 'tis very frequently in Scripture. And even the Heathen had the same expression of their Gods; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—in Homer, there be two Cups of the Gods, one of good things, another of bad. And then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.330 portion from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 numeravit, to tell out, signifies either a payment, or that which is destin'd to any, as his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or portion, in a division.

The Twelfth Psalme.

TO the chief Musitian upon‖ 1.331 Sheminith, a Psalm of David.

[Paraphrase.] The twelfth Psalm is spent in meditation of the malice and wickedness of men, and the relief which is to be expected from none but God. It was composed by David, and committed to the Master of his Musick to be sung, or played on the harp of eight strings.

1. Help Lord, for the Godly man ceaseth; for* 1.332 the faithful fail from among the children of men.

It is a sad sight or meditation, to con∣sider how wicked the world grows, very few pious men to be met with any where; so few that one may rely on, or trust, that I have reason to complain, that even truth or fidelity it self is de∣parted out of this earth of ours. And this may well drive one to his one sure hold, the help and assistance of God; on which alone I rely, and in that I rest, and beseech him in his good time to afford it me.

2. They speak vanity† 1.333 every one with his neighbour: with flattering lips and‖ 1.334 with a double heart do they speak.

Among men there is nothing but falseness and dissimulation; fair words perhaps, but no reality in them.

3. The Lord shall cut off all flattering lips, and the tongue that speaketh proud things.

But God shall de∣stroy these false de∣ceitful persons, and all such Atheistical designers, which if they can by any policy attain their ends, never apprehend or fear any revenge from God, and make no scruple to profess so;

4. Who have said, with our tongues will we prevail; our lips are† 1.335 our own, who is Lord over us?

Saying, our tongues shall gain us whatso∣ever we want, sup∣plie all other defects of right, &c. who can hinder us from making our utmost advan∣tage of these, to acquire whatsoever we can by the use of them? why should we stand so strictly to consider, whether what we say be true or no? So we may advantage our selves by it, to whom should we be accountable for that?

5. For the oppression of the poor, for the sighing of the needy, now will I arise* 1.336 saith the Lord; I will set him in safety* 1.337 ‖ 1.338 from him that puffeth at him.

To such Atheistical oppressors and despi∣sers as these God will at length shew forth his power, and just vengeance: the prayers and sighs of the injured, and the loud cry of his proud vaunt∣ing oppressors impieties, will excite and raise up the Lord of hosts, to the rescue of the one, and infliction of vengeance on the other. Those that cry to him, and rely on him, he will certainly hear and relieve effectually; or he that scorns his all-seeing eye and just providence, shall be scorned and rebuked by him.

6. The words of the Lord are pure words, as sylver tri∣ed in* 1.339 a furnace of earth, purified seven times.

This God hath pro∣mised, and then there can be no doubt of his fidelity in performing it. The silver that is most perfectly refined, is not freer from dross, than his words from all mixture of deceit. He cannot lie, nor will he ever fail those that relie and trust on him.

7. Thou shalt* 1.340 keep them, O Lord, thou shalt† 1.341 pre∣serve‖ 1.342 them from this generation for ever.

He will undoubtedly perform his promise, keep his word invi∣olable, and so, I am confident, support and defend every godly person from this sort of wicked Atheists, how often, or how confidently soever they shall rise up against him.

8. The wicked walk on every side, when the* 1.343 vilest* 1.344 men are exalted.

And it shall be mat∣ter of observation, and withal of asto∣nishment to wicked men, to be witnesses of this act of Gods justice; to see those whom they most extreamly vilified, to be now exalted by him, and made evidences and in∣stances of his Governing the world, and taking special care of those that depend on him, how vile and abject soever they are in the eyes of men.

Annotations on Psal. XII.

[ a.] V. 5. Puffeth] Of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.345 it is que∣stioned, whether it be the right reading, or no; for all the an∣tient interpreters read it in the first person: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 say the Lxxii. fiducialiter agam saith the Latine, and I will testifie saith the Chaldee, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will work salvation openly say the Syriack. And so all these suppose it to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) I will— as in the antecedents, the Lord saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will rise, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will set; whereas our English trans∣lation, that read and render it in the third person, do 1. suppose a very unusual ellipsis, to be sup∣plied with no less than three words [from him that] and 2. ap∣ply the following [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 him] in the singular to [the poor and nee∣dy] both which are in the plural [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] and so can∣not

accord with it. If we shall take it in the first person, then for the nature of the word, it is acknowledged that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.346 signifies two things: 1. flavit, sufflavit, to blow, and puffe, and so to scorn or despise; and 2. by a metaphor, to speak boldly, freely, confidently, (as sometimes also 'tis simply to speak.) This latter notion some of the ancient interpreters follow: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say the Lxxii. and siducialiter again in eo, the Latine, I will speak or deal boldly with him; and the Chaldee with some change, I will testifie evil against the wicked: the Syriack (as was said) and Arabick ex∣press it by addition only of [pa∣lam openly] to the precedent phrase [I will work salvation open∣ly.] In either of these rendrings the sense will not be amiss; ei∣ther I will speak freely to him (i. e. to the unjust Atheistical oppressor, mention'd in the former part of the Psalm) or, I will puffe at him. If the former should be it, then speaking freely to him, must signi∣fie rebuking of him, and that as an act of Gods vindicative justice, which he now promises to exe∣cute upon the oppressor, when at the same time he will redeem the oppressed: If the latter, then puffing at him is contemning or scorning his proud language fore∣going. And with either of these accord the consequents, The words of the Lord are pure words—i. e. his promises of deliverance to the poor, by rebuking, or contemning the oppressor, are very faithful, such as he will undoubtedly per∣form. Thus much on suppositi∣on, that the word were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the first person. But if we leave this conjecture, and retain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the third person, and render it, he shall rebuke him, or in the first notion, he shall puffe at him (as 'twas Psal. x. 5.) i. e. scorn, or contemn him, then still this will return to the same, if it be so un∣derstood as to belong to God; and so it may, if it be in constru∣ction connected with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lord will say] thus, The Lord will say, I will arise, and set them in safety; he will puffe at him, con∣temn, and scorn, or rebuke him. But it may also be in the third person, and yet not be referred to the Lord, but perhaps to the immediate antecedent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 salvation or deliverance, thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will set him in safety, or give, or work Salvation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It shall speak, or speak aloud to him (so as Hab. ii. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it shall speak at the end) i. e. shall give him the effect, and shew him the accom∣plishment of my promise. This perhaps the antient interpreters saw, (but only thought it more perspicuous and intelligible, to render it not literally in the third, but by way of Paraphrase, in the first person) especially the Syriack, whose rendring [I will work Sal∣vation openly] comes perfectly home to it. And to this fitly connects v. 6. The words of the Lord, &c.

V. 7. Shalt keep them] 'Tis not [ b.] ordinarily observed to what the ם in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 refers.* 1.347 That 'tis a connotation of the whether persons, or things in the plural, that God will keep, there is no doubt; And 'tis ordinarily applyed to the per∣sons. The Chaldee renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the just; the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 us, and so the Latine, and Arabick, and Aethiopick; the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 them, and so our English, them, both there, and in the next words, where yet it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.348 thou shalt keep him, in the singular. But that which removes all difficulty, is to understand the [them] of the words of the Lord, in the praecedent verse, so as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to keep, is to ob∣serve

and performe,* 1.349 whether sta∣tutes, or promises, as ordinarily 'tis used. And then the [him] follow∣ing, will certainly be the godly, or just man, to whom those words or promises are made. And this may be resolved on to be the meaning of the verse, Thou O Lord; shalt keep, or performe those words, thou shalt preserve the just man from— The Jewish Arabick translator takes a great liberty here, rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the latter place, as in the first person plural, and thus expresses the whole verse; O Lord, as thou hast promi∣sed to keep them, so keep us from a generation that is thus conditio∣ned.

[ c.] V. 8. Vilest men] The meaning of this last parcel of the Psalm is very obscure. The LXXII. ren∣der it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, accor∣ding to thy height thou hast highly or greatly regarded the sons of men; and from thence the Latine ver∣batim, save that they have turned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou hast regarded, in∣to multiplicasti thou hast multiply∣ed. Of this rendring of the LXXII. I suppose this account may be given; 1. that the tran∣scribers mistake 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that we are to read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the height or degree, wherewith thou hast taken care for the sons of men, or according to the height of the care which thou hast taken— 2. that the LXXII. for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.350 read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the change of ר for ז and י for ו This word we finde Psal. xxx. 1. where we rightly render it [thou hast lifted up] but the LXXII. have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou hast taken up, or taken care of, in the sense of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to take special care of. And then their meaning is plain, [according to the height wherewith thou hast ta∣ken care of the sons of men.] But then still this is nothing to the reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which now we have. In the next place then, the Chaldee paraphrase renders it, as a blood-sucker which sucks the blood of the sons of men, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.351 rea∣ding 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as a worm, from a third notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for vermibus scatet, and understanding by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 either the vilest parts of the body, to which those blood-suckers are fasten'd, to suck out the corruptest blood, (as the Syriack renders it obscaenities) or possibly taking the word in that notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wherein it sig∣nifies absorbere, deglutire, as here Abu-Walid and others interpret it for devouring of men. Passing by all these, as remote from the meaning of the place, the plain sense of it will be best gathered, by observing the importance of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vilitates, literally, basenesses; but that to be explained by the adjunct, sons of men, so as to sig∣nifie the vilest persons; probably not those which are really such, but in the esteem, and repute of men; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Cor. vi. 4. those that are despised and made nothing of among them. Such was David, to whom particular∣ly R. Salomo applyes it, who was exalted from a very low and mean condition. And then, whether we read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 secundum, or juxta exaltationem, or with a light change 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in exaltando, the sense will be clear, The wicked walk about, or on every side (as those that would view a thing throughly doe use to doe, goe round about, to view it in every ap∣pearance of it) at the exalting of the vilest of the sons of men, i. e. when those that are most vilified by them, are by God exalted, and set above them. Thus some Greek Copies render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when the mean or vile of the sons of men are exalted. So that now the onely question is,

what is meant by the wicked walk∣ing round about:* 1.352 and that, I sup∣pose, will best be answered, that by this expression is set out their seeing evidently, & being witnesses of it, and observing withall, and wondring, and perhaps grieving at it, as that which they did not fear, or look for, and now that they see it, finde themselves piti∣fully defeated; and thus it best agrees with the context, Thou shalt keep, O Lord, &c. from this gene∣ration for ever, v. 7. i. e. thou shalt preserve these good men that are thus despised, from their proudest enemies, that thus vili∣fy them; and then follows, The wicked walk on every side— they see and observe and wonder at it, but cannot help it. But if indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should signifie those that are really base and vile, then the meaning must be, when vile and base persons are exalted, then wicked and injuri∣ous men bear all the sway, swarme every where. And this also hath some affinity with the former part of the Psalm v. 1, 2, 3. but doth not so properly connect with the immediate antecedents.

The Thirteenth Psalm.

TO the chief Musitian a Psalm of David.

[Paraphrase.] The thirteenth is a complaint, and pray∣er in time of great distresse, and withall a confident chearful appeal to, and relyance on Gods mer∣cy, compiled by David, and committed to the Praefect of his Musick.

1. How long wilt thou forget me, O Lord, for ever? how long wilt thou hide thy face from me?

Blessed Lord, thou art pleased to with∣draw the wonted de∣clarations of thy favour and loving kindnesse from me, to exercise me for some space, to defer the gracious acceptance of, and answer to my prayers: I cannot but think it very long that thou art thus pleased to withhold the* 1.353 blessing beames of thy counte∣nance from me.

2. How long shall I take counsell in my soul, having sorrow in my heart daily? How long shall mine enemie be exalted over me?

I am in continuall thoughts of sad∣nesse, by black me∣lancholick reflecti∣ons on my present destitutions; not knowing what to doe, which way to turn, whilest I discern thy wonted faoours withdrawn from me, and a sad effect thereof, the prevailing of mine and thine enemies against me. O Lord, be thou pleased in thy goodnesse to set a speedy period to this.

3. Consider and hear me, O Lord my God;* 1.354 lighten mine eyes, lest I sleep‖ 1.355 the sleep of death;

Thou, Lord, art my only preserver and deliverer, my sole almighty refuge, to whom I may successefully resort: be thou at length pleased to re∣store thy favourable countenance, to hear and answer my prayers, to grant me some refreshing and reviving in this black state of sadnesse, which will without thy support soon bring me to my last; Lord, let me not for ever ly under it.

4. Lest mine enemie say, I have prevailed against him, and those that trouble me rejoyce when I am moved.

If thou continue thus to withhold the merciful revelation of thy selfe, this will be matter of triumph to them that oppose me, and so thy Ordi∣nance in me. If they continue thus prosperous, and I thus improsperous, they will think themselves conquerors over that cause which thou dost own, and so that either thou art not able, or willing to support thy servants: And this will be matter of great rejoycing and boasting to them, if thou please not to check it speedily.

5. But I have trusted in thy mercy; my heart shall re∣joyce in thy salvation.

This I know thou wilt doe, and am as∣suredly confident, that as I have constantly relyed on thee for ayde, so I shall have the pleasure and com∣fort of being timely delivered by thee.

6. I will sing unto the Lord, because he hath* 1.356 † 1.357 dealt bountifully with me.

I have had so fre∣quent and constant experiences of his goodness and mercy toward me, that I cannot doubt of the continuance of them; and therefore I have nothing to doe, but thus to comfort and stay my self in him, and praising him for what I have already received, place my chearfull affiance in him for the future.

Annotations on Psalm XIII.

[ a.] V. 3. Lighten mine eyes] what is the meaning of this phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lighten mine eyes] may perhaps be best judged by Jona∣thans speech i.* 1.358 Sam. xiv. 27. who being very hungry, and ready to faint, dipt his rod in an honey-comb, and eat of it, and the text saith, his eyes were enlightened, i. e. he was refresht by it. Dimness of sight is a frequent effect of long fasting, and then eating is the proper means of repairing that decay; and so this effect is by metonymie set to signifie that refe∣ction, which causeth this. See, saith Jonathan v. 29. how mine eyes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 have been enlightened, because I tasted a little of this honey, i. e. how I have received refreshment by eating this. There indeed the Lxxii. render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mine eyes have seen, either reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to see, or more proba∣bly, thus to express the meaning more perspicuously; for his eyes seeing] was an evidence of their being inlightened, and his being thus refresht from his hunger: and so before v. 27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say they, his eyes received sight, or saw clearly. This was literally applicable to David when he came to Nob, 1 Sam. 1. for then being threatned by Saul, and ad∣vised by Jonathan to flie, he was so distrest by hunger, that he was fain to eat the Shew-bread. And so again in the time of Absaloms rebellion, David and his forces were hungry, and weary, and thirsty in the wilderness. 2 Sam. xvii. 29. had not Shobi, and Machir, and Bar∣zillai refresht, and so enlightened their eyes. v. xxvii. 28. But it may also by an easie Metaphor be ap∣plied to the political state. When in any time of affliction, exprest frequently by darkness, and gloo∣miness, the person is relieved or refreshed, his eyes are said to be inlightened, in proportion to that refreshment, that hungry fainting persons receive by meat. So Ez∣ra ix. 8. the restitution after capti∣vity, giving them a little reviving in their bondage, is styled Gods lightening their eyes. And so it is in this place, in the midst of that sadness that now lay on David, pa∣rallel to a fainting fit of hunger in the body, or to captivity in a state, which if it were not speedi∣ly relieved, would end in death quickly: See more of this Psalm xix. note e.

V. 6. Dealt bountifully] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.359 sig∣nifies [ b.] to retribute, whether good or ill, or simply to do either; and which it is, the context must direct. Here all interpreters a∣gree of the good sense. The Chaldee adde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 good; the Lxxii. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Latine bona tribuit, given me good things, and so the Arabick

and Aethiopick; the Syriack, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath delivered me, and so we finde it Psal. cxvi. 7. and cxix. 17. and in many other pla∣ces, and 'tis indifferently used ei∣ther with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on, or ל to, after it; and so 'tis best rendred here, hath dealt well with me.

The fourteenth Psalm.

TO the chief Musitian, a Psalm of David.

[Paraphrase.] The fourteenth Psal. is a sad reflection on the wickedness and universal defection of his subjects, the men of Israel, in the conspiracy and rebellion of Absalom, 1 Sam. xv. looking only to God for deliverance from them. It was indi∣ted by David, and committed to the Prefect of his Quire.

1. The fool hath said in his heart, there is no God. They are corrupt, they have done abominable works, there is none that doth good.

This wicked nation is now made up of such, as have cast off all fear, and care, and even acknow∣ledgement of God: whatsoever they do with their mouthes, (which perhaps are not let loose to that boldness) their actions, as far as they are interpreters of their thoughts, evidence an Atheistical principle of belief within them, that† 1.360 God hath not the gover∣ning and judging of the doings of men; for such are their dealings, so false, so dete∣stable, and so universally such, that a man cannot judge more favourably of them, than that they never expect to be accountable to God for what they do.

2. The Lord looked down from Heaven upon the chil∣dren of men, to see if there were any that did understand and seek after God.

Should God from his throne of Majesty and tribunal of just judgement survey, and examine all the inhabitants of the whole nation, making inquisition for those that consider and make conscience of duty, and indeavour to approve themselves to his pure eyes;

3. They are all* 1.361 * 1.362 gone aside, they are altogether be∣come† 1.363 filthy; there is none that doth good, no, not one.

He would finde a most lamentable ap∣pearance, an univer∣sal detestable decay of all justice, all duty, both toward God and man, base rotten conversation, and no considerable degree of piety, or humanity, or any thing that is good in any. (This as it was observably true of Israel, that people of God, so emi∣nently owned and favoured by him in Davids time, and in their behaviour toward him: so had it a farther† 1.364 prophetick truth in it, in respect of the Universality of them at the time of Christs appearing in the world, and in their actions toward him, and his Apostles after him, to the Jews of which age St. Paul applies it, Rom. iii. 10.)

4. Have all the workers of iniquity no knowledge, who eat up my people as they eat bread,* 1.365 and call not upon the Lord?

'Tis strange the con∣spirators should thus go on in their Athei∣stical folly, and ne∣ver be wrought on by all the evidences of Gods power and justice among them,* 1.366 never brought to any degree of sense or remorse, but still go on in their presumptuous (and withal assidu∣ous, constant) course of injustice and cruelty. And the effect is yet more sad; o∣thers that see them go on thus, follow them into their impieties, do not adhere (as they ought) to God, depend on his support, but joyn and comply with the conspirators.

5. There‖ 1.367 were they in great* 1.368 fear, for God is in the generation of the righteous.

When they appear∣ed powerful, and threatned all that would not go along with them, the men of Israel were universally terrified, and joyned themselves to the rebel forces; but this most causelesly and impiously, never consi∣dering, that God is more to be feared than man, and that he will never fail those that stick fast and constant to him.

6. You have shamed the counsel of the poor, because the Lord is his refuge.

But alas, they laugh∣ed at those that made conscience of their duty, thought it a ridiculous thing for any to consult, whether it were lawful or no, when there was so much visible danger in it; to adventure on hazards, and expect security from heaven, was a reproachful thing; their worldly wisdome was their on∣ly counseller, and that advised them to joyn with those, whose strength was most vi∣sible: And that made the defection so general.

7.† 1.369 O that the salvation of Israel were come out of Si∣on. When the Lord bringeth back the captivity of his people, Jacob shall rejoyce, and Israel shall be glad.

O how happy a thing were it, that God, whose arke (the place of his speciall residence and exhi∣bition of himself) is in mount Sion, would return us to a peaceable state of attending his service there, that he would bring all back to Jerusalem, that have been driven from thence by occasion of this rebellion of Absalom. When that desired work shall be compleated, it will be matter of universal joy to all the tribes both of Israel and Ju∣dah. See 2 Sam. xix.

Annotations on Psalm XIV.

[ a.] V. 3. Gone aside] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.370 is not vulgarly understood. That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies recessit, declina∣vit, there is no doubt; And this is commonly applyed to a way or path, declining from the right way, or going in a wrong. But that seems not to be the notion of it here, but another, taken from wine, when it growes dead, or soure; thus Hos. iv. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their drink is gone aside, or grown sowre; and accordingly wine that is thus dead, is in Greek called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wine that is gone out of it selfe, and by Cicero, vinum fugiens, wine that is fled. And that this is the notion that belongs to this place may be judged by that which next follows; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be rotten, or putrified, and that properly belongs to flesh, which is corrupted and stinks, and so the proportion is well kept be∣tween drink and meat, the one growing dead or soure, as the other putrifies and stinks, and then is good for nothing, but is thrown away: in which respect the LXXII. have fitly interpre∣ted the latter by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are become unprofitable, or nothing worth. In this notion it is fitly applyed to any kinde of defection or Apo∣stacy from any piece of known du∣ty, as here of allegeance to their Prince set over them by God.

V. 5. In great fear] That fear is [ a.] oft taken for the object of fear,* 1.371 dan∣gers or threats is an ordinary ob∣servation. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fear, i. e. danger, threatned by the tyrant, in Alex. Aphrodis: So when Menander saith of a fair-tongued woman, that she is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an exceeding fear, i. e. danger. Of this see Annot. on Luk. 1.9. This is most visible 1 Pet. iii. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fear not their fear, i. e. whatsoever evil per∣secuting enemies can threaten to bring upon you. And this seems to give us the best understanding of this phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there they feared a fear, i. e. they appre∣hended some danger, and by that were hurried into this defection from their lawful sovereign in the former part of the Psalm. The Psalm seems to have been indited upon the defection of Israel from David to Absalom: It was begun by the young mans depraving his Fathers government, and flatter∣ing the people with an expectati∣on of great reformations from him; but when by these insinua∣tions

he had gained the hearts of a great part of the people, and was now proclaimed King in Hebron, then many others, for fear of this his growing pow∣er, came in, and joyned with him: and that was the cause of the universality of the defection of the tribes of Israel; they that were not corrupted by his flatte∣ry, were yet by fear brought over to him, and where ever he mo∣ved, all were so farre wrought on by this fear, and debauched from their duty, that in fine the story taketh not notice of any that made opposition against, or re∣fused to joyne with him. And so this shews us the fitnesse of the connection of this passage with the former verses. David com∣plains of Israel, that they were universally guilty of this defecti∣on, v. 3. none adhered to that duty of allegiance that they ought, those that were in the conspiracy devoured and destroyed every day the subjects of David, whom he calls his people, v. 4. and by this means carried all be∣fore them: The reason was, they feared a fear, or a danger, fear possest them, and inclined them to a general compliance with Ab∣saloms party: and so that is the most probable perspicuous mean∣ing of the place. Now as this Psalm, besides the literal Histo∣rical, had also a Mystical, Pro∣phetical sense, and as such, is sig∣nally referred to by the Apostle, Rom. iii. as a testimony (Prophe∣tical) of the universality of the defection of the Jews from God in that age; so most evidently it was: The Scribes and Pharisees conspired against him, and by fear gained the people to the like complyance; they that did be∣lieve, durst not professe it, for fear of them; his friends kept their kindnesse to him secret, but the persecuters did oppose him open∣ly, and so the voices of the peo∣ple were brought to joyne with the Rulers, to require him to be crucified. In the Apostles times it was thus also: The fear of the persecution from the Jews kept many from receiving the faith of Christ, many that had received it, from assembling with them; Heb. x. 25, 26, 38. and general∣ly this was the ground of the Gno∣stick Heresie, or rather Apostacie; the fear of persecutions; and so in the Revelation c. xxi. 8. the fearful Gnosticks and unbelieving Jews are joyned, as in the sin of denying the faith, so in the pu∣nishment of it. And so this is the account that is visible to be given of those testimonies Rom. iii. 10. some taken from this Psalm, and the rest which follow v. 13, 14, 15, 16, 17, 18. out of several other parcels of the Psalms: All which (from that place of the Apostle, in all probability) some Christi∣an transcribers of the copies of the LXXII. have here put together; over and above what is to be found either in the Hebrew, Chaldee, or Syriack; for that the Translators before Christs time should here interpose those additions, it is not imaginable. In this verse also the LXXII. have made an addition to these words [there they feared a fear] annexing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where there was no fear, or danger; and it is uncer∣tain, whether the Transcribers transferred it by memory from Psal. Liii. 6. where the same phrase is, with that addition, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 no fear was] or whe∣ther the LXXII. (after their Para∣phrastical manner, frequently ob∣servable in them) added these words, either the more to express the nature of the fear, viz. that it was a meer worldly, and so cause∣lesse fear, or else to fit the words

to connect with what follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because, or, for God is in the generation of the righteous, thus; The generality of the people was moved with fear to joyn with Absalom; but this a Panick, causelesse feare: if they had called on God, v. 4. and adhered and relyed on him, they had not needed to fear any evil; for God is present among such, to protect them, and to convert all their temporary sufferings to their advantages. But this sense is as fully conteined in the Hebrew words without this addition, if only the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.372 that followes be ren∣dred not [for] but [but] which is not an usual signification of it; Gen. LXV. 8. it was not you that sent me hither, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but God, & if it be so rendred here, the sense will be perspicuous: There they feared a fear, the generality of them fell off; but God is in the ge∣neration of the righteous; by the help of God I have been sustein∣ed, though the generality of my subjects, through flattering insi∣nuations first, and then through fear, was fallen off from me. Here only it is to be remembred, that the generality (though set in very comprehensive phrases, All gone out of the way, none that doth good, no not one) is not so to be in∣terpreted, as to belong to all, and every Jew at that t••me; for it is certain some, though very few in comparison, adhered to David, 2 Sam. xv. 17, 18. and went out to fight with Absalom, 2 Sam. xviii. 1. And so in the Prophetick sense, as it belonged to the times of Christ and his Apostles; when though 'tis said they were all gone out of the way— Rom. iii. yet, as elsewhere appears, a remnant there was, which still adhered to God, believed in Christ, and re∣mained stedfast in his doctrine: see Rev. vii. 4. But these phrases must be interpreted so, as general expressions are wont to signifie, i. e. so as to admit of some exce∣ptions, or else be applyed only to the men of Israel, who universal∣ly went after Absalom, 2 Sam. xviii. 6. whilst Davids forces were rai∣sed only of his own servants, men of Judah, and the Cherethites, Pelethites, Gittites which came after him from Gath 2 Sam. xv. 18. and flying from Jerusalem he was relieved by the Ammo∣nites &c. c. xvii. 27. and Ittai the Gittite, of Gath a city of the Phi∣listims, subdued by him, was one of his three chief commanders, c. xviii. 2. And so this perspicuous∣ly applies the whole Psalm to this particular matter of Absaloms re∣bellion.

The Fifteenth Psalm.

A Psalme of David.

[Paraphrase.] The fifteenth Psalm is a description of a pious man, such as shall be admitted into Gods presence, to serve him here in the place assigned for his worship, and to be rewarded with heaven hereafter; and seems to have been compo∣sed by David in reflection on the time of his restitution, or coming back to the Ark, and the Tabernacle, from which he had been driven for some space, as at other times, so on occasion of Absaloms rebellion. See 2 Sam. xv. 27.

1. Lord, who shall abide in thy Tabernacle? who shall dwell in thy holy hill?

Let me take bold∣nesse to interrogate and demand of the Lord of heaven and earth, what kinde of person it is, that may have assurance and con∣fidence of his favour, so as to be accepted in the number of those that performe his so∣lemn worship here, and rewarded with eternal blisse in heaven hereafter. And the answer will, I suppose, certainly be this,

2. He that walketh uprightly, and worketh righteous∣nesse, and speaketh the truth from his heart:

He, and none but he, that is just and blamelesse in all his actions, that lives and goes on in a course of righteousnesse, steddy and constant, neither offending against the rules of justice, nor mercy, but on all occasions and op∣portunities that offer themselves, abounding in the exercises of both, and withall hath care that his tongue should not offend in delivering any thing, which he is not sincerely perswaded to have perfect truth in it.

3. He that backbiteth not with his tongue, nor doth evi••l to his neighbour, nor taketh up a reproach against his neighbour:

He that makes strict conscience of de∣tracting or calumni∣ating, of doing any kind of wrong, that carefully abstains from speaking or acting any reproachfull word or deed against any.

4. In whose eyes a vile person is contemned, but he honoureth them that fear the Lord: he that sweareth* 1.373 to his own hurt, and changeth no••:

He that indeavours to defame and dis∣countenance all sorts of wickednesse, that instead of comply∣ing with the disallowable practises of the world, represents them in their own ugly co∣lours, and deterres all men from imitating such examples; and on the other side, de∣sires to bring virtue, and piety, and conscience of all kinde of duty, into a creditable esteem and reputation, and payes an hearty honour and respect, and gives all manner of incouragements to every good and godly man, and attracts all to the imitating such, and that he may do so, demonstrates by his own actions, how dear a price he sets upon it; and consequently, if by any promissory oath he have bound himself to the perfor∣mance of any thing, that comes to cost him never so deare (proves unexpectedly most mischievous, or dangerous to his estate, or even his life it selfe,) he doth yet most strictly oblige himselfe to the discharge of it, knowing there is no ill so great, as that by which his soul is wounded, as it is sure to be most dangerously by any breach of oath.

5. He that putteth not out his money to usury, nor taketh reward against the innocent. He that doth these things shall never fall.

He that hath not ad∣mitted any covetous desires into his breast, that will not for the inriching himselfe lessen any other mans possessions; as doth the Usurer, and taker of bribes in judicature, the one grinding the face of the poor borrower, the other selling the right, the estate, perhaps the life of an helplesse, but innocent person: but on the contrary, lends freely to him that wants that charity, and so is as helpful to him as he may, (free loanes being oft the most advantageous charities, assisting mens wants, and obliging their diligence, that they may be able to repay) and to him that is unjustly assaulted or impleaded, gives all timely succour that justice can afford, which justice in that case is an eminent charity also. These few things though they be not an enumeration of all the duties of a man, are yet so comprehensive and significative, contain so many branches, especially of our duty to our neighbour, and that uniformly per∣formed, is so sure a signe of faith, and love, and fear of God, and all other duties of piety, that I may conclude this mans title very good both to the priviledges and dignity of Gods servants here, and to the eternal reward of such hereafter.

Annotations on Psal. XV.

[ a.] V. 4. To his own hurt] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.374 doth certainly signifie to doe hurt, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which in Kal signifies to be evil, but in Hiphil, to doe evil. To whom this evil is done, is thought fit to be exprest by the Chaldee, he swears, saith the Targum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the afflicting or hurting himself. But the LXXII. instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to hurt, seem to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to his fellow, for they render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to his neighbour; and so the Syriack and Latine and Arabick and Ae∣thiopick: which yet, supposing the oath to be a promissory oath, made to some other, (as the con∣text inclines it, the whole Psalm from v. 3. referring to works of justice toward other men,) is no considerable change of the sense: for if he do not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as it fol∣lows) cassate his oath made to his neighbour, (the word which con∣teins all other men (see Psal. xii. 2.) to whom we have any relation, Superiors as well as equals) then is he this just man that is here spo∣ken of. Only the Hebrew read∣ing sets off his justice with some advantage, by mentioning the greatest temptation to breach of oaths and promises to others, viz. when the performance brings mischief on our selves; for then is the tryall of the mans virtue, and not when either he designes to gain, or not to lose any thing by it. The particular occasion of Davids specifying in this, may, I suppose, deserve here to be consi∣dered. The Psalm was most probably penn'd after the quieting the rebellion of Absalom, in rela∣tion to his return to the Arke and Tabernacle, from which he had been for some time separated. Now in that rebellion he had ta∣ken notice of the fear of worldly sufferings, that had ingaged many in that Apostasy, (see Psal. xiv. 5. note ^b:) and in reference to them, that for fear of men made no con∣science of their allegiance to Da∣vid, their lawful, but persecu∣ted soveraign, he thus most fitly specifies and sets it down, as a principal part of the character of a truly pious man, that whatsoe∣ver his sufferings by that meanes are likely to be, he makes consci∣ence of performing all oaths that ly upon him, and so in the first place that of allegeance to his So∣vereign, (which that subjects took in those dayes, appears by Solo∣mons words Eccles. viii. 2. Keep the Kings commandment, in regard of the oath of God) as that which is most strictly incumbent on him, how dear soever it be likely to cost him. Aben Ezra and Jarchi have another glosse, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here signifies to afflict the soul, (which the LXXII. render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to hurt the soul, to use it ill) as that belongs to some vow of self-denial, or poenance Num. xxx. 13. But this is not so probable in this place, the antecedents and conse∣quents belonging to acts of justice and charity to other men.

The Sixteenth Psalme.

‖ 1.375 * 1.376 MIchtam of David.

[Paraphrase.] The sixteenth is a special, pretious, memorable Psalm, of Davids composure, full of confidence in God (through Christ, whose resurrection is therein prophetically represented,) and of resolved adherence to him, and humble dependance on him.

1. Preserve me, O God, for in thee do I put my trust.

O most powerful and most gratious God, I am by thy wise providence permitted to fall into a great distress, from whence I am no way able to rescue or relieve my self: in thee is my full affiance; to thee I resort, for the seasonable interposition of thine hand to my preservation and deliverance.

2.† 1.377 * 1.378 O my soul, thou hast said unto the Lord, thou art my Lord;* 1.379 my goodness extendeth not to thee.

When I consider thy dealings toward me, I have nothing to do, but to admire thy grace and free undeserved mercy in them; which as I cannot merit, so I acknowledge I have nothing to retribute to them, but that which is thine already, all that I have coming first from thee.

3.* 1.380 * 1.381 But to the Saints that are in the earth, and to the excellent, in whom is all my delight.

All that I can do to express mine infinite obligations to thee, is to devolve that love and gratitude, due to thee, to all thy pious servants upon the earth, to value them, and esteem of them, above all the greatest men in the world, upon that one account of being beloved, and prized, and set apart by thee. And this I heartily do, and proclaim to such, that all my joy and delight is in them.

4. ‖ 1.382 Their* 1.383 sorrows shall be multiplied that hasten af∣ter another God; their drink-offerings of blood will I not offer, nor take up their name into my lips.

If others fall off from the true God, and betake themselves to the worship of I∣dols, the false hea∣then Gods of the Syrians, Moabites, &c. round about them; yet will not I by any means be brought to partake in their unhumane detestable sacrifices, of the blood not of beasts, but men, nor ever swear by any of their false Gods, nor pay any respect unto them.

5. The Lord is the portion of mine inheritance, and of my* 1.384 cup: thou* 1.385 maintainest my lot.

The true and only God of Heaven and earth is he whom I worship; his service is profest, and, by his own direction, set up in that kingdome which is fallen to me, as my portion, whilest other princes of the world live in igno∣rance of him, and follow their detestable Idol-worships. 'Tis he that hath honour∣ed and blest me exceedingly, giving me a kingdome, and such a Kingdome: from his special providence alone it is that I enjoy all that I now enjoy.

6.† 1.386 The* 1.387 lines are fallen to me in pleasant places, yea, I have a goodly heritage.

I have all joy and pleasure in that con∣dition wherein thou hast placed me here, (though it be mixt sometimes with afflictions and pressures:) the greatest Prince in the world, which rules over Heathens, and knows not the true God, is not fit to compare with me.

7. I will bless the Lord, who hath given me counsel: my* 1.388 reins also‖ 1.389 instruct me in the night season.

And for the afflicti∣ons that God is plea∣sed to permit to fall upon me, and the many sad thoughts, in reflection thereon, which possess and exer∣cise me whole nights together, I have all reason to bless and glorifie his name for them, to think it all joy (Jam. i. 2. 1 Pet. iv. 13, 16.) that I am thus exercised; these be∣ing the most regular and effectual means to instruct and admonish me, and cure the fol∣lies and faults that I have been guilty of.

8. I have set God alwayes before me: because he is at my right hand, I shall not be† 1.390 moved.

And when the sad∣ness or sharpness of my pressures seem most to threaten my fall, even utter destitution and destruction, I have yet my reserve and refuge, which will secure me from all such black despairing thoughts. The re∣membring of God, who is alwayes present with me, ready to support me under affli∣ctions, and in his time to deliver me out of them, is to me an anchor of the firmest hope, that I shall never be finally forsaken by him, cast down by the enemy, or deve∣sted of that dignity to which my God hath advanced me.

9. Therefore my heart is glad, and my* 1.391 glorie rejoyceth; my flesh also shall rest in hope.

This is full matter of joy to my heart, and of boasting to my tongue, and of all kinde of assurance to every part of me.

10. For thou wilt not leave my soul in* 1.392 hell, neither wilt thou suffer thine holy one to see corruption.

For thy promises to me are firm, and ob∣lige thee not to for∣sake me so, as that I shall be either killed by Saul, or opprest finally by him or any o∣ther. Thou hast designed me to be King, and therein favoured me exceedingly, (see note on Psal. iv. d.) and all the malice of men, though they bring me never so low, shall not finally prevail against me. (And this having a first literal, but lower com∣pletion in Davids person, was more fully and ultimately to be fulfilled in the son of David, the eternal Word of God, the Messias of the world, who in the dayes of his flesh, though he were crucified by the Jews, should yet by the power of his eternal Godhead be raised again from the dead, and that within the compass of three dayes, before his body should naturally tend to corruption. See Act. ii. 20. and xiii. 35.)

11. Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.

Thou shalt protect me, and keep me a∣live from the malici∣ous designs and ma∣chinations of mine e∣nemies, and refresh, and comfort me abundantly with thy favour and love, and speci∣al care of me, and by continuing me in that throne, whereto thou hast advanced me, give me continual matter of rejoycing. (And this was most eminently completed al∣so in Christ, when by the power of his father he was more then preserved from death, rescued from it, when he was under it, raised from death to life, and exalted in great triumph to his everlasting kingdome in heaven; and so applied, Acts ii. 28.)

Annotations on Psalm XVI.

[ a.] Tit. Michtam] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nare, notare, insculpere, to seal, to note, or ingrave, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.393 any pretious thing; either such, as for securing of it is sealed up, as a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or for preserving it from forgetfulness, is ingraven in marble, &c. Hence it is, that the Targum renders it here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a right Sculpture, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to engrave) and the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an in∣scription on a Pillar; not reading it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as some conjecture, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 scripsit, to write, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 insculpsit, to ingrave, to denote it a Psalm fit to be in∣graven for everlasting memory 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, on an emi∣nent Pillar, saith Apollinarius, to be written in golden letters (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also signifies the finest gold, Psalm XLV. 9.) and preserved in our hearts for ever. And this especi∣ally, as containing a signal pro∣phecy of the resurrection of Christ, recited from hence, Acts ii. 25, 26, 27. (three verses cited from this Psalm v. 8, 9, 10.) and again Acts xiii. 35. As when Job delivers that notable speech, ap∣plied by the antients generally to the resurrection (though, as this here, capable of a first interpre∣tation, which was to be verified in his own person, in raising him from his present calamitous estate,) I know that my redeemer liveth, and that I shall stand in the latter day up∣on the earth;—he introduceth it

in this form, Oh that they were pr nted in a Book, that they were graven with an iron pen and lead, (i. e. the Sculpture filled up with lead, that the letters might conti∣nue the longer legible) in the rock (or flint, or hard stone, marble, or other the most durable mat∣ter) for ever; which is just the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the inscribing on a Pillar here, in order to the pre∣servation, and special observati∣on of such speeches, which had their farther completion to be expe∣cted in Christ, over and above what belonged to them in rela∣tion to the present condition of the speakers.

[ b.] V. 2. O my soul] Where the Hebrew copies read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.394 thou hast said, in the feminine, and the Chal∣dee paraphrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou, my soul, hast said, 'tis evident the Lxxii. and Syriack, and Latine, and Arabick, and Aethiopick, read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the first person, I have said, for so they render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dixi Domino, I have said unto the Lord.

[ c.] V. 2. My goodness] There is dif∣ficulty in this phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The literal rendring is,* 1.395 My goodness in no wise to, or, with thee, which the Lxxii. (and so the La∣tine, Arabick, and Aethiopick) ren∣der paraphrastically, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou hast no need of my good things. But the Chaldee read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my goodness is not given but from thee; and the Syriack more sim∣ply, my good is from thee. In which readings either the negative par∣ticle seems to be omitted (for so the Syriack reads it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. and my good from—with∣out any) or else to be doubled (for so 'tis in the Chaldee,) and that is all one as if it were omit∣ted, the two negatives or [non nisi] being all one with the bare affir∣mative. In this variety, the sa∣fest way of reconciling the inter∣pretations is, to suppose them on all sides to be rather paraphrasti∣cal explications, than literal ren∣drings. The Lxxii. by reading, thou hast no need of my good things, whether my good works, or my liberalities, thought to express the sense of [my goodnesses not to, or, with thee,] i. e. tend not to thy a∣vail or advantage, are not prized by thee; and the Chaldee and Sy∣riack, by another phrase, seem to have meant the same thing, My good is all from thee, I am so far from meriting any thing of thee by any good works of mine, that indeed those good works are not mine, but thine only, as flow∣ing, and being given to me by thee. And both these together seem to make up the full sense; my goodness, or (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 critically signi∣fies) my liberality is so far from meriting from thee, or being a∣ny considerable return unto thee, that it is thy right, and so a meer mercy received from thee.

V. 3. But to the Saints] The dif∣ficulties [ d.] of this third verse may best be removed,* 1.396 by observing the dependance of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the Saints, on what preceded v. 2. That began with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I said, or, thou (my soul) hast said unto the Lord, with which fairly connects 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the Saints; i. e. I said, or (again) my soul thou hast said to the Saints. What saints he speaks of, he specifies in the next words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 who they, i. e. (by an Hebraisme) they who are on the earth. Then regu∣larly follows in construction, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and to the exc••llent, Gods cho∣sen people, dignified and advan∣ced by him. To the Saints— and to these I said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all my delight is in them. To the first part of this interpretation the

Lxxii. accord, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the Saints that are in the earth; only they adde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in∣stead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which they saw to be a pleonasme, and unsignificant,) and thereby more distinctly con∣nect it to the foregoing words, thus, I said unto the Lord, my good∣ness, &c. To the Saints on his earth, or, to his Saints on the earth, &c. One speech apportion'd to the Lord, that of an humble reflection on himself, another to the Saints of the Lord, savouring of chari∣ty and kindness to them. But for the latter part of the verse, the Lxxii. seem to have read it o∣therwise; not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.397 and to the ex∣cellent, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hiphil, he magnified (as the word is used Isa. xLii. 21.) for so they read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (applying it to God) he hath magnified all his plea∣sures (as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his, not, my pleasures) in them. But the Chaldee and the Syriack agree to the vulgar reading throughout, and so the sense and context re∣quire. The Jewish Arabick trans∣lator would have the words of these two verses thus distinguish∣ed; I said to the Lord, thou art my Lord; not unto you, or from you, said I to the Saints, &c. i. e. my good is not from you, but from the Lord.

[ e.] V. 4. Sorrows] In what notion 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be taken,* 1.398 is uncer∣tain among the antient interpre∣ters. From the two notions of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one for doluit, to grieve, the other for elaboravit, to labour, or form, or make any thing, there are two significations of the Noun: the first for sorrow or pain, and in that sense the Lxxii. here take it, rendring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their weaknesses, and the Latine, infirmitates (in the notion of weakness for sickness or pain) and so the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (and to the same sense the Arabick) their pains. The second for an Idol, or image, so Hos. viii. 4. their silver and gold they have made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 images; the Chaldee render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 idols. So 2 Sam. v. 21. and Mich. i. 7. And thus the Chaldee understand it here, and render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their idols. And this is most agreeable to what follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, either let them hasten a contrary way, or after another, (i. e. another God, for which the Lxxii. have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, either reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 after∣ward, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 another, or else meaning by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hastening after these fol∣lowing, or worshipping of Idols) which sure refers to their idol-wor∣ship, or in another notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Kal to endow, or send gifts, or presents (see Kimchi in Radic.) for so to endow another] is, in the prophetick stile, to marry the daughter of a strange God, Mal. ii. 11. and by that means to be brought to their Idol sacrifices, Num. XXV. 2. And to give gifts to another] is in like manner to present the false Gods, as Ezech. xvi. 18. thou tookest thy broidred gar∣ments, and coveredst them, (the idols, v. 17.) thou hast set mine oyle and incense before them, my meat al∣so, &c. and so to this fitly con∣nects, their drink-offerings will I not offer; and so doth also the not taking their names into his lips, viz. as that literally signifies, the avoiding the names of false Deities, and substituting, as the Jews did, words of detestation in stead of them; or else not swear∣ing by them, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to take the name signifies to swear by it, in the third Commandment, Exod. XX. 7. and Deut. v. 20. and so Psal. XXIV. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to take his soul, is to swear by his soul, and

Psal. L. 16. and takest my covenant into thy mouth, the Chaldee render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and swear∣est by my name, and remembrest my covenant. But Abu Walid prefers the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for hastening, and so doth Kimchi also in his Comment on this place, though in his roots he reject it.

[ f.] V. 5. Cup] the frequent and proverbial use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.399 cup, or pot, among the Hebrews, may here deserve to be taken no∣tice of. It signifies by metaphore any thing that befalls any man, good, or bad. So Mat. xx. 22. Can ye drink the Cup that I shall drink of, i. e. indure the afflicted condition that expects me? and so c. xxvi. 39. let this cup pass from me, i. e. the sorrow that was then approaching. For as those that are of the same family, or at the same table, drink of the same Cup, the wine in the pot, or cup is distributed among them, and e∣very one hath his part, or porti∣on of it, one the top, another the middle, another the bottome of it; and if there be any bitter mixture in the cup, (as in the myrrhate wine) then he that drinks the bottome, is said to suck out the dregs of that cup:] so in the di∣stributions and dispensations of Gods providence, every man hath his portion, either sweet or bitter, and this, from this analo∣gie, is called the portion of his cup, that part, which in the distributi∣on comes to him; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith Apollinarius, the lot, or part, or portion of his cup. So Psal. xi. 6. See note d. And thus it is most fitly joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 portion of mine inheritance or division,* 1.400 (from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 divisit) i. e. of any possession or land, divided a∣mong many, distributed in like manner, as the cup among the guests, every one his portion. And thus doth David (raised by God to be the King of the Jews, that people to whom God had in a special manner revealed himself, & by whom he was worshipped) very fitly say, that God in oppo∣sition to the many false heathen Gods, was the portion of his divisi∣on, worshipt by that people over whom he was King. As for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] that follows in the end of the verse,* 1.401 it is best ren∣dred, thou holdest my lot,] mean∣ing thereby thou givest me mine in∣heritance, the portion of worldly wealth and greatness, that I have, comes all from thee. For the old way of sortition was by staves, or rods, as appears by the choise of the tribe of Levi to the service of the altar, Numb. xvii. 2. Take of every one of them a rod, &c. and write his name upon the rod, and Aarons name upon the rod of Levi, v. 3. and the mans rod whom I shall choose, shall blossome, v. 5. and Aarons rod blossoming, Levi was chosen. And by this means 'tis said, that the land of Canaan was divided, Josh. xviii. The several shares or portions, and also the names of the several tribes being written on staves or rods, Eleazar the priest having put on the Urim and Thummim, took up in one hand a rod of shares, in the other a rod of tribes, and thereby assign∣ed to all their portions. So that for God to hold in his hand the lot, is, in reference to that custome, to give, or assigne a portion to him whose lot it is. See Schind∣lers Pentagl. p. 342. B. And to this critically agrees the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to hold, or take into the hand. And by this of sortition by rods I suppose may be explained that of Psal. cxxv. 3. the rod of the wicked shall not rest on the lot of the righteous, (the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here) i. e. the wicked shall not continue to prosper in this world; that portion which is pro∣mised

and assigned good men, fe∣licity in this world, (though with a mixture of persecutions, yet godlinesse hath the promise of this life,) shall not be lasting or du∣rable to the wicked, lest the righteous be thereby tempted to doe as they doe, to put their hand unto wickednesse, as there it follows.

[ g.] V. 6. Lines] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to bind, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.402 a cord. With cords they used to measure their grounds in surveighs, Amos vii. 17. thy land shall be divided 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by cord, and Zach. ii. 5. in his hand was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a cord of measure, or measuring cord; so 2 Sam. viii. 2. And from hence, by metonymy, it comes frequently to signifie any space or portion of land, that belongs to any. So Deut. iii. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the LXXII. render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, All the territo∣ries of Argob; the Syriack read, all the tract; the Vulgar, all the regi∣on; the Chaldee, all the places of the Province of Argob. So Zeph. ii. 6. Woe to those that inhabite 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the LXXII. render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the Vulgar, funiculus maris, the cord of the Sea; but the Chaldee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the shore of the Sea, and so the Arabick; but the Syriack, the Maritime tract, or region by the Sea side, i. e. Palae∣stine. This therefore is the fittest rendring of the word, not literally, lines, but in the figurative sense, portions: and so the Targum reads it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lots or portions; and so we read it Jos. xvii. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not, one line, but, one portion, as that is all one with one lot, forego∣ing; and so v. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ten portions.

[ h.] V. 7. Reins] This verse hath some obscurity in it, which per∣haps may be best removed by considering the importance of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my reins instruct me. From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the notion of hoping, expecting, desiring, comes the noune 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.403 reins or kidneys, as the seats of desire. These by metonymy signifie not only desires, but the secret or inward thoughts: as Psal. vii. 10. when God is said to try the hearts and reins, i. e. al the de∣sires and thoughts of the heart of any; so Jer. xii. 2. thou art neer in their mouth, and farr from their reins, i. e. frequently spoken of, but seldome considered, or thought of by them. And in this sense, I suppose, it is to be taken here, for thoughts of the heart. Then for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it signifies to chasten,* 1.404 to punish, to rebuke: so 1 King. xii. 14. my father 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 chastened you with rods, but I 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will chasten you with scorpions: so Psal. vi. 1. neither 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chasten me in thy dis∣pleasure: so Deut. xxii. 18. the Elders of the city shall take him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and shall chastize him. And thus, I conceive, it is to be taken here, not for instructing simply, but for chastizement which is de∣signed for instruction. The Chal∣dee reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the La∣tine renders, castigant me, but 'tis hard to guess, how that word should so signifie, unless from the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to deal with as with a child, to lead gently: but the Syriack read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which makes it reasonable to conjecture the Chaldee reading to be mista∣ken 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to chasten) my reins chasten'd me; and so the LXXII. have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, chastened me, the Latine corri∣puerunt rebuked, the Arabick, com∣monuerunt me, and Apollinarius pa∣raphrases it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I was ta∣med, which is relative to chastiz∣ment. And then the meaning will be, my thoughts punish me, I have many afflicting thoughts in the night season, when I consider, and reflect upon my present state of distresse, the difficulties that incompasse me. For it is certain

this Psalm was made by him in a time of distresse, and that makes him begin with calling on God for preservation: and though the following verses are spent on another subject, yet what now succeeds v. 8, 9, 10. is all to this matter; his confidence that he shall not be left in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we render hell, being an evidence, that he considers himself, as in that melancholy state at the pre∣sent. So Job xix. 27. where he refers to his present calamitous condition, his expression is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my reins within my bosome fainted, or are consumed. And then we may probably re∣solve,* 1.405 what sort of counsel it was, that, in the beginning of the verse, he saith God had given him, and for which he praises or blesses him, even such as best agrees with chastising, such as he gives those children which he loves best, and for which our Saviour and his Apostles command us to re∣joyce, and blesse and glorifie God, and of which David him∣selfe acknowledgeth, that it gave him understanding (which is the meaning of counselling here, and accordingly the LXXII. render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, making him wise or intelligent;) and that is affliction: not that the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies punishing, or indeed any thing but counselling; but because af∣fliction sent from God is expressly a doctrine, or lesson, or counsel, or admonition to them that are thus afflicted, and a means very pro∣per to bring them to the most wise and sober thought, that in time of prosperity have forgot∣ten themselves, and so wanted such kinde of counsel.

[ i.] V. 9. Glory] Where the He∣brew reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.406 my glory, and the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my honour, (and the Syriack in the same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the LXXII. renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my tongue, and so the La∣tine, and Arabick, and Aethio∣pick; and so Apollinarius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, my tongue rejoyced. This some learned men attribute to their reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my tongue, instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my glory, words which have little affinity one with another in the letters of them. 'Tis more reasonable to resolve, that David in a Poetick writing should use the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 glory, by metonymy, for those parts where∣by God is glorified or praised; i. e. either the soul, or especially the tongue. So Psal. xxxvi. 12. that my glory may sing praise to thee, the LXXII. there render literally 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my glory; but sure it signifies either the soule, or tongue. So Psal. Lvii. 8. Awake 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the LXXII. render literally 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my glory; but in all reason, that signifies my tongue, so as to con∣nect with singing, praecedent, and the Harp and Psaltery, following. So Psal. cviii. 1. I will give praise even with my glory, i. e. my tongue: and so, I suppose. Psal. cxLix. 5. Let the pious or holy ones rejoyce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 say the LXXII. in glory, i. e. in or with the tongue, that so it may connect with what follows, Let them rejoyce in their beds, Let the praises of God be in their mouths. And thus no doubt it signifies here; and the praece∣dent mention of the heart] re∣streins it in this place to the tongue. And this being discerned by the LXXII. it was no fault in them to render it (according to the sense not letter) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my tongue.

V. 10. Hell] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.407 signi∣fies [ k.] the condition or state of the dead, there is no question, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in, or rather to that state: and in that sense the leaving his soule in it, or to it, is applyed by the Apostle S. Peter Act. ii. 27. to the abiding of Christ in the state of

separation of his soule from his bo∣dy, from whence he arose or re∣turned the third day, and so was not left in it, or to it. And in this sense both S. Peter there v. 29. and S. Paul c. xiii. 36. duely re∣solve, that this verse, of not be∣ing left in scheol, and not seeing corruption, was not applyable to David, for that he was dead and buried, and his Sepulchre remained with them till that day, c. ii. 29. and again, he fell on sleep, and lay with his fathers, and saw corruption. This then being supposed, in re∣spect of the grand and principally designed sense (the prophetical mystical, completed onely in Christ, and not in David) there may yet be a first, but lesse eminent sense, wherein it was also true of David, that his soul should not be left in scheol, nor this holy one of Gods (so David is oft called) see 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.408 corruption, viz. so as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sometimes signifies extreme di∣stresse, here in this life: so Psal. cxvi. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the distresses of scheol] signifies exceeding great distresses, interpreted by what fol∣lows, I shall finde trouble and hea∣vinesse: and so as (in like man∣ner) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we render cor∣ruption, from the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doth sometimes signifie no more than great weaknesse, Dan. x. 8. (where 'tis opposed to vigor, and expounded by having no strength;) sometimes a pit, as that differs from death, Ezek. xix. 4. where the Lion taken in their pit; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (where the LXXII. ren∣der 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in their corruption,) was carried into Aegypt, taken, but not killed; and so Prov. xxviii. 5. Jer. xv. 3. And then the meaning is, that he shall be certainly delivered by God from all those distresses. Or again, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies death, or final de∣struction, or deprivation of that state wherein any one is; as when of Capernaum 'tis said, thou shalt be brought down to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (the Greek for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) which we ren∣der hell, Mat. xi. 23. the mean∣ing is, that it shall be destroyed from being a city; and in pro∣portion with that, to be left 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in or to scheol, and to see corrupti∣on (in the sense that the word is used Psalm cvii. 20. when 'tis said of God, that he saved the Is∣raelites 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, out of their corrupti∣ons or destructions) will signifie to be killed by his enemies, &c. to be turned out of that Kingdome, which God had designed him. This Saul earnestly endeavoured, but prevailed not: the same did Absalom afterwards: But Gods promise to David, that he would bring him to the throne, and set of his seed on the throne after him, was certainly to be fulfilled, and in strength of that, he thus resolved, that his soule should not be left in this distresse, to be swallowed up by it, or left ל to it, to be thus de∣stroyed: neither of which import either his not coming to the grave, not dying at all, for, as S. Paul saith of David, after he had served the counsel of God in his generation, he fell asleep, and was laid with his fathers; nor that he should rise from the dead again, without rot∣ting in the grave, for there he did thus continue saith the same Apo∣stle, and saw corruption, and his sepulchre is with us to this day, saith S. Peter Act. ii. 29. And so this more eminent completion of the words, respecting resurrection from the dead, is reserved onely for Christ, who lay not in the grave so long, as that by the course of nature his body should putrifie, which it would have done, if it had continued in the state of death above three dayes, according to that which Lazarus's sister saith of him, by this time he stinketh, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for he hath been dead four dayes. To the same purpose the last verse of the Psal. is applied by S. Peter, Acts ii. 28. and so, though it have one literal sense belonging to David (so as the way of life] may denote means used by God for his preservation, and Gods presence or countenance] his favour and providence, and his right hand] the regal power con∣ferred on him, and secured to him by God;) yet it must be re∣solved to have another, more principal, ultimate, and withal more literal sense also, respect∣ing the raising of Christ to life, ascension to Heaven, the place of Gods peculiar presence and vision, and the setting him at Gods right hand, in equality of power and glory with him, and that simply to indure for ever; which can∣not, but in a limited sence, be affirmed of David. These three verses being so expresly applied by the Apostle to this prophetick sense, there can be no doubt of it: But the former part of the Psalm, no way appearing to be throughout interpretable of Christ, yet fitly belonging to David, it was necessary thus to assign a first literal sense to the whole Psalm, wherein it might connect and ac∣cord every part with other, and not so to sever the three last ver∣ses from the rest, as that those should belong to Christ only, and not to David, whereas the former part (at least some bran∣ches of it) belong to David only, and not to Christ.

The Seventeenth Psalm.

A Prayer of David.

[Paraphrase.] The Seventeenth Psalm is an earnest request by David commenced to God, for deliverance from all his oppressors and persecuters.

1. Hear‖ 1.409 the* 1.410 right, O God, attend unto my cry; give ear unto my prayer, that goeth not out of feigned lips.

Thou, O God, art a most righteous Lord, the refuge and defense of all in∣nocent persons: be thou pleased to attend to, and grant my humble request, to receive with favour the affectionate prayers that I now address unto thee.

2. Let my sentence come forth from thy presence; let thine eyes behold the things that are equal.

By thee I desire my cause may be heard and sentenced, and that according to the justice of it, thou wilt undertake the patronage thereof, to plead for me, or to judge on my side, and so to protect me against mine adversaries.

3. Thou hast proved mine heart, thou hast visited me in the night,* 1.411 thou hast tried me and* 1.412 shalt finde nothing: I am purposed that my mouth shall not transgress.

For thou, Lord, knowest the sinceri∣ty of my heart, thou art the searcher of the secretest thoughts and depths of the most deceitful brests; and accordingly thou hast examined me to the utmost. In the night, when the darkness hath concealed me from the eyes of men, (and so taken off those disguises, which men put on their deeds of the day, their more publick actions) and at once offered me all the temptations and occasions of doing, or at least thinking ill, which perfect secrecy can suggest, thou hast still been present to my greatest privacies, to discover, if there were any close evil, any unsin∣cerity in my heart. Again, thou hast tried me with afflictions, as the Metallists try their Gold, (and many that appear very pious men in times of prosperity, in time of persecution fall away, are found to be mere dross, when they are cast into the fire, put to this sharper trial.) And in both these wayes of probation, I hope, I have ap∣proved my self to thee, that my tongue and my heart have gone the same way, and so that there is no deceit or unsincerity in me.

4. Concerning the works of men, by the words of thy lips I have kept me from the paths of* 1.413 the† 1.414 destroyer.

As for the practices of the world, thy commandments have kept me from any communion with them: when opportunity offered me temptations, when I might have had security from the eyes of men, (when Saul fell too into my hands, that I had nothing to restrain me from using violence to him, but only thy com∣mand to the contrary, in making him King, and when I was perswaded and incited to it, 1 Sam. xxvi. 8.) yet in pure obedience to thee, I have carefully kept my self from this, or any other disloyal or unlawful practice.

5.* 1.415 ‖ 1.416 Hold up my goings in thy paths, that my foot∣steps slip not.

Thou, by thy speci∣al grace, joyned with thy directions what was my duty to do, hast upheld me in those wayes which are acceptable in thy sight; and by the strength of this mercy, and these aids of thine, I have been constantly sup∣ported, and kept steddy from stumbling or falling.

6. I have called upon thee,* 1.417 for* 1.418 thou wilt hear me, O God: incline thine ear unto mee, and hear my speech.

And as oft as I have made my humble addresses to thee, thou hast not failed to grant them. This gives me full confidence now to come unto thee for thy support and relief. O merciful God, be thou pleased to continue thy wonted dignations to me.

7.† 1.419 Shew thy marvailous loving kindness, O thou that savest* 1.420 by thy right hand them which put their trust in thee, from those that rise up against them.

And 'tis not my in∣nocence I depend on, (for though in this matter of my dealings with them that are mine enemies, I can clear my self, yet my many other sins make men nca∣pable of using any such plea;) but 'tis thy mercy and pardon to sinners that I confide in, and thy mere pity and compassion to those that want thy relief. Be thou pleased then to exercise these thy mercies toward me, in that high and wonderful degree, that thou art wont to do to those that place their full affiance in thee. Thou, Lord, art the deliverer of all such, thy title it is to be so, and thy customary goodness, so∣lemnly and constantly to interpose thy power for such, against the malice and machi∣nations of all their adversaries: vouchsafe the same wonted mercy of thine to me at this time.

8. Keep me as‖ 1.421 the apple of the eye, hide me under the shadow of thy wings;

Let thy watchful and tender providence sense and secure me from all dangers, after the same manner as nature hath provided eye-brows, and lids, and five tunicles, for guards to sense and preserve the black (that most tender part) in‖ 1.422 the middle of the eye, that wherein the visive faculty is placed (and best repre∣sents the seat of Majesty, or regal power, which hath the oversight and government of the whole body;) or as any bird preserves her young ones from the vulture by cove∣ring them under her wings.

9. From the wicked that† 1.423 oppress me,* 1.424 from my* 1.425 deadly enemies who compass me about.

And that especially at this present time, that I am so distrest and straitned by enemies, that vehemently hate me, and surround me with all eagerness, to get me into their power.

10.‖ 1.426 * 1.427 They are inclosed in their own fat; with their mouth they speak proudly.

Their greatness and prosperity makes them insolent, and accordingly they threaten high, resolve, and breath nothing but destruction against me.

11. They have now compassed us in our steps; they have set their eyes* 1.428 * 1.429 bowing down to the earth.

And having now brought me to some streights, they are absolutely resolved to subdue and destroy me utterly.

12.* 1.430 † 1.431 Like as a Lion that is greedy of his prey, and as it were a young Lion lurking in secret places.

Just as an hungry ra∣vening Lion, when he comes in view of his prey, or as a young Lion not yet got out of the den, when any innocent sheep, or other beast of the field comes within reach of him.

13. Arise, O Lord,‖ 1.432 * 1.433 disappoint him, cast him down; deliver my soul from the wicked,† 1.434 which is* 1.435 thy sword.

14. From* 1.436 men which are thy* 1.437 hand, O Lord, from men of the world, which have their portion in this life,‖ 1.438 and whose belly thou fillest with thy hid treasure: they are full of children, and leave the rest of their substance to their babes.

And unlesse thou, O Lord, shalt be plea∣sed to interpose to stop them in their course, to bring them down, to appear as a champion with a sword in thy hand thus timely to deli∣ver me, I shall cer∣tainly be destroyed and devoured by them. Be thou therefore pleased, I beseech thee, thus to doe, hasten to my defense, and rescue me from these wicked men; These men, I say, the rich and great men of the world, who have all their good things allowed them by thee in this life, and so here have all riches and plenty, and having a numerous posterity, have wealth also sufficient not only to enjoy themselves, but also to leave abundantly to their children (as having no care of charity or mercy to others, on which to exhaust any thing.)

15.† 1.439 As for me, I will behold thy face in* 1.440 righte∣ousnesse; I shall be satisfied, when I awake with thy likenesse.

Meanwhile I will ad∣here to thee, and constantly perform my duty, and thus waite, till thou shalt be pleased gratiously to reveale thy selfe unto me; not doubting, but thou wilt, in thy good time, stirr up thy power for my rescue: and then I shall be abundantly provided for, I shall want nothing.

Annotations on Psalm XVII.

[ a.] V. 1. Right, O God,] It is not agreed among the antient Inter∣preters, to what the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.441 righteousnesse belongs and connects. The Latine reads, justitiam, righte∣ousnesse, (and so the Arabick) and that connects it with [heare,] Heare the justice, or righteousnesse, or right; and so Apollinarius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, heare my just cause. But the Chaldee hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in righteousnesse, and then it coheres with [heare] againe, Heare in justice, or righteousnesse, O Lord. But the LXXII. joyne it with [Lord,] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, O Lord of my righteousness, as in the beginning of the fourth Psalm; where though it be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my righteousness, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 righte∣ousness, yet these may be all one; and so the LXXII. might think fit to render it more explicitely (not reading otherwise than we have it, but) thus expressing their understanding of it, whereas the Syriack more exactly (joyning it, as they doe, with Lord) read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 O holy Lord; as Lord of righteousnesse, is righteous Lord, and righteousnesse in God is all one with holinesse. And this seems to be the fittest rendring of it, according to the sense, O righteous Lord, or more literally (but to the same purpose) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 O Lord of righteousnesse. The Jewish-Arabick translator reads, O Lord of justice or equity.

V. 3. Thou hast tried me] Some [ b.] difficulties there are in this v. 3. First, what is meant by trying. But that is soon resolved; viz. that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.442 signifies exploring, such espe∣cially as is of metalls by fire, Psal. Lxvi. 10. and of men by temptati∣ons or afflictions, Isai. xLviii. 10. and accordingly the LXXII. here render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hast cast into the fire, in the same notion in which we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Pet. iv. 12. for tribulation or affliction, and that as a special season to try the

sincerity of those, who have in times of prosperity made greatest professions of piety, but oft faile, when they meet with pressures in his service. This tryall as of Gold in the Fire, is here thought fit to be added to that former of visiting him in the night, when the eyes of men being shut out, his thoughts and actions were most free, and undisguised, and such as come from the very heart; which cannot so surely be said of his day-actions, which are oft awed by the eyes of men. And God by examining him by these two waies, visiting his night-thoughts, and trying him by af∣flictions, must needs know, if there be any insincerity in him. The next difficulty is, what is the full importance of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.443 thou shalt not finde:] and that may be discerned by remembring what was noted Psal. x. note l. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be sought and not found, proverbially, for that which was not at all, but was lost or destroyed utterly. In proportion with which, for God to try, and not finde, is a phrase to sig∣nifie sincerity and uprightnesse, without any such mixture, as is wont to be discovered by trying (i. e. melting any metall) with∣out any drosse, i. e. hypocrisie, in him. This the LXXII. have ex∣prest by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, iniquity hath not been found in me: and to the same sense the Syri∣ack, and Arabick, and Latine, not much mistaking the sense, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 iniquity is that drosse which is wont to be discovered by tentation, but yet probably reading the verse otherwise than now the punctation will permit, and 1. taking the verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 co∣gitavi from the latter part of the verse, and reading it with other points 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my thought (which is oft used in the ill sense, and so sometimes rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ini∣quity, Lev. xix. 29.) and 2. remo∣ving the other words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my mouth shall not transgresse, with which the verse concludes, to the beginning of the following verse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that my mouth may not speak the works of men. But the reading which we retein is surely the true, and is so ac∣knowledged by the Chaldee Paraphrase, which explaining 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou shalt not finde corruption, ren∣ders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I thought, my mouth shall not transgresse] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have thought ill, my mouth hath not transgrest. This therefore being resolved to be the reading, the last difficulty is, what will be the meaning of the Hebrew phrase. And 1.* 1.444 for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, though it be oft taken in an ill sense, and so under∣stood here by the Chaldee, yet tis sometimes in a good sense, as Prov. ii. 11. (where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.445 from that verbe is by us duly rendred discretion, by the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 good counsel, and so by the Syriack, a good minde, and by the Arabick, firme counsel;) and some∣times indifferently neither good nor bad, and so in that place 'tis rendred by the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thought simply. And thus I con∣ceive it signifies here: for if it were evill (as the Chaldee suppo∣ses) that he thought, how could he be acquitted by Gods proving of his heart, where that evill thought would have been found, and have accused him rather? The more certein meaning then of the words will be this, I have thought, and my mouth shall not transgresse it, i. e. my mouth and thoughts shall, or (as the future is oft taken for the past, oft for the present) doe goe, or have gone together. The deceitful man, or the hypocrite thinks one thing,

and speaks another; but the sincere and upright (such as David here avowes himselfe to be, and ap∣peals to Gods strictest scrutiny to judge if he be not) hath his tongue and heart going still together, and not one outgoing (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.446 signifies praeteriit, transiit) the other. This sense is acknowledged by the learned Sebastianus Castellio, who renders this latter part of the verse, non deprehendes me aliud in pectore, aliud in ore habere, thou shalt not finde me to have one thing in my breast, another in my mouth. And so this is the full meaning of that which is by the Psalmist, after his manner, more concisely ex∣prest.

[ c.] V. 4. The destroyer] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to break, or break through, is the noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.447 a thief or violent person, and so here it may signifie all the violent wicked practises of the world. The Chaldee read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the strong man, or violent person, probably to denote the sword-man, such as Abishai, that exhorted David to kill Saul 1 Sam. xxvi. 8. But the LXXII. as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rupture, render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rough, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have taken heed of (so I suppose 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is there to be rendred) the rough, or harsh wayes; not in the sense wherein the Latine seems to have under∣stood them, custodivi vias duras, I have kept the hard waies, but as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to take heed of, and so to avoid, to which the Syriack agrees, thou, say they, hast kept me from the evill waies.

[ d.] V. 5. Hold up my goings] The chief doubt in this verse is how 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.448 shall be rendred. That it is the infinitive mood from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ful∣civit, to support, or establish, or hold up, there is no doubt. But this infinitive is elsewhere fre∣quently taken in the sense of the imperative: and so here the Chal∣dee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sustein, or confirme thou; and so the LXXII. and the Latine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, perfice, Perfect my go∣ings. The Syriack read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And thou hast established— but the Arabick, that my rising (or going) might be strengthened in thy paths. Which reading of theirs seems to be founded in the infinitive sense; which is often thus exprest by [ut, that.] And indeed this of the infinitive, as it is the most sim∣ple, so it seems to be most agreea∣able to the context, and connects best with the former verse. For there he had set down his steadinesse, in not being drawn by any temptation to the waies of the violent: toge∣ther with the means by which he continued so steady, the power of Gods law, called there the words of Gods lips, and his adhering con∣stantly to it, the conscientious obser∣ving of all his commandments. And to that same sense this verse will be best expounded in the infinitive, thus; By confirming (i. e. by Gods confirming) my steps or goings in thy paths, (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the infinitive signifies in the notion of a Latine gerund) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my feet (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the plural signifies) have not been moved: And so there is no ellipsis in them, the sense perfectly current, and exactly a∣greeable to the former verse; Gods paths here being all one with the words of his lips there, (the waies that God commanded him to walk in) and his not being mo∣ved, all one with his not being wrought on by temptations, to go on with the violent in his waies. And thus the interlinear understands it; sustentando gressus meos in orbitis tu∣is, non nutarunt pedes mei, by hold∣ing up my goings in thy paths, my feet have not gone aside, or tript.

V. 6. Thou wilt heare me] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.449 [ e.] is indeed in the future here, and so is the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by which they render it literally, thou shalt

receive. But 'tis very ordinary with both Hebrew and Chaldee, to use the futures in the praeter tense; and so the LXXII. here render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou hast heard, and so the Syriack and Latine and Apollinarius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou hast heard my voice. And so tis most probably to be understood as a second argu∣ment to in force his petition to God for his defence and delive∣rance, in the following verses. The first argument had been taken from the sincerity of his own heart, and uprightness of his actions, the quali∣fication to make him capable of Gods defence, & this v. 1, 2, 3, 4, 5. And now this second is from Gods former mercies, which are gene∣rally pledges of future: Deus donando debet, saith Cyprian, God by every donation of mercy makes himselfe debter of more to him that worthily receives them: and so the words will be best read to this sense, I have called upon thee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because thou hast heard me.

[ f.] V. 7. By thy right hand] The on∣ly doubt in this v. 7. is of the ren∣dering the last word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.450 The LXXII. rendring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [thy right hand] do joyne it with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 resist,] and then the construction lyes thus; Thou that savest those that trust in thee from them that oppose thy right hand, meaning the counsel and purpose of God, (called Gods hand Act. iv. 28.) to make David King. And thus the Latine understand it, resisten∣tibus dexterae tuae, those that resist thy right hand; and the Syriack, those that rise up 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 against thy right hand. But the Chaldee put in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 against them after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those that rise up, and so leave 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to signifie [by thy right hand;] which then must joyne with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Saviour, thus, Thou that deliverest by thy right hand them that trust in thee, from those that rise up against them. And so Apollinarius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, By thy strength (that is the meaning of his right hand) delivering all those that trust on thee. And this is retained by our English, and is the most probable reading.

V. 9. Deadly enemies] The no∣tion [ g.] of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.451 may here deserve to be considered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as it signifies soule and life, so oft it denotes the passions of the sensitive soule, and is rendred rightly will or desire: so Psal. xxvii. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the same that here) signifies into the will or de∣sire of the enemy; and so Psal. xLi. 2. deliver him not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into the will of his enemies. And then being here in the same forme, and joyned with enemies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 enemies with the soule, it most pro∣bably will be taken in the same sense, vehement, or passionate, ear∣nest enemies, or that with all their desire and intention 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 encompass or surround, or make a ring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 against me. And thus the Chal∣dee understand it, and paraphrase it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the desire of their souls.

V. 10. Inclosed] The difficul∣ties [ h.] of this verse will be removed, if we joyne 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their mouth, to the praecedent, not the subsequent words, thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.452 with fat have they shut up their mouth:] a Poetical or Proverbial speech for haughtinesse or pride, caused by wealth or great pros∣perity. That is frequently exprest by fat; Jeshurun waxed fat, i. e. rich and prosperous: Their eyes swell or stick out with fat, Psal. Lxxiii. 7. to signifie their abundance, as it there follows, they have more than their heart could wish. And then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Aristo∣tle, rich men are very arrogant de∣spisers of others; and so it follows here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they speak proudly

or fastuously. Thus the Chaldee appear to have understood the verse, who paraphrase it thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Their wealth is multi∣plied, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with their fat they have covered their mouth; exactly answerable to the Hebrew (though the Latine ren∣der it otherwise, adipe suo operti sunt, ore suo loquuntur magnifica.) and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they have spoken great or magnifick, i. e. proud things. And the Syriack came neer it, so as to joyne 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mouth] with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shut,] rendring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shut their mouth which speaketh boasting, but quite leaving out the fat in the beginning of the verse. The LXXII. indeed divide it other∣wise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they have shut up their fat; rightly rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which in the active must be so rendred, have shut up, not with the Chaldee in the pas∣sive:) but then joyning with it (not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their mouth, but) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their fat, they have rendred it un∣intelligibly, they have shut up their fat; ('tis hard to guesse what they should meane by those words) and so have the Latine that follow them, adipem suum con∣cluserunt. The Arabick hath ren∣dered it with more sense, their fat is grown thick, or hard: but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the active is not favourable to that. The literal rendring is most intelligible, they have shut up or stuft their mouth with fat; Ore obesitate farcto superbè loquuntur, saith Sebastianus Castellio, having stuft their mouth with fat, they speak proudly. And to this rendring I adhere, as being the most simple, and least forced.

[ i.] V. 11. Bow down] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.453 here signifies will be easily resol∣ved, by observing the use of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for inclining or bending, or casting down; and so being here joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the earth, it literally imports casting down upon the earth: not applying it to their eyes praecedent, (as the LXXII. (with the Latine) seem to doe, and from them Apollinarius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they bowed down and fastened their eyes upon the ground;) but to him whom they besieged, in the for∣mer part of the verse, i. e. the Psalmist, who makes this com∣plaint: they now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 have in∣compast me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in our steps, laid wait for him as he went, and at last inclosed or incompast him; and having done so, set their eyes (a phrase for stedfast resolving, or en∣terprizing any thing) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to cast down to the earth. So the Syriack understood it, they set their eyes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that they might lay me along on the earth, (and so indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to extend or lay along:) and so the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad diffundendum (not as 'tis rendred, ut se diffun∣dant,) to poure out upon the earth: and the Arabick to the same sense, they fixt their eyes, that they might beat, or strike me upon the earth; and then this is a ready intelligible meaning of the words.

V. 12. Like as a Lion] Where [ k.] the Hebrew reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.454 his like∣nesse, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was like, the LXXII. seem to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a verbe, and from another notion of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Piel, for cogi∣tavit, intentus fuit, thinking in∣tently on any thing; and accor∣dingly they render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they thought intently on me, (and the word is oft used for imagining mischief, 2 Sam. xxi. 5. that devi∣sed against us that we should be de∣stroyed, and Jud. xx. 5. thought to have slain me:) and the Arabick sounds this way, They met me as a Lion— But the Chaldee and Sy∣riack render it in the notion of

likeness, and so it must be under∣stood. And then the most lite∣ral rendring will be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his likeness as of a Lion. And then it follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he de∣sires to tear or ravin. The Lxxii. render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ready for prey, as when he is hungry, he is supposed to be. And then the rest of the verse follows readily, and as of a young Lion 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dwelling or abiding in his den;] which though it go not out, seizeth on all that comes thither: and so his enemies design and threaten to seize on him, now they have got∣ten him, as they think, in their power.

[ l.] V. 13. Disappoint] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.455 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to anticipate and prevent, is here duly rendred by the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 get before them, and is here adapted to the Lion making after his prey, v. xii. and under that resemblance, to Davids ene∣mies, which are now ready to seize upon him v. xi. if God do not interpose his power, get before them, and, as it follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 trip up their heels, (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.456 signifies, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cur∣vare, to bow down, and in Hiphil prosternere 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to make bow down, i. e. to throw down,) and so keep them from seizing on him.

[ m.] V. 13. Sword] 'Tis matter of some doubt, to what the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.457 thy Sword, here belongs. It may possibly by way of appo∣sition connect with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the wicked, and then our English renders it according to sense, from the wicked, which is thy sword. But none of the antient interpre∣ters understood it thus. The Chaldee have thus paraphrased it; Deliver me from the wicked, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which ought to be slain by thy sword: the Syriack, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the wick∣ed, and the sword (meaning the sword of the wicked:) the Lxxii. reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and from them the Latine, frameam tuam thy sword, are not intelligible. The Arabick having rendred it [et à gladio tuo] with the inserti∣on of the Copulative [et,] adde by way of explication, nempe ab inimicis tuis, to wit from thine ene∣mies, thus rendring the begin∣ning of the next verse. And the Aethiopick differs from all; De∣liver my soul from the lance; (for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the wicked, reading perhaps 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which in Arabick signifies a dart or lance) thy sword be upon the enemies of thy hand (joyn∣ing with it, as the Arabick did, the beginning of the next verse.) In this variety there may be place of conjecture: and then it will not be improbable, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy sword, should here be considered as the instrument of his delive∣rance, and so joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 deliver ••e, thus, by thy sword deli∣ver or rescue me from the wicked. This p••rfectly agrees to the con∣text, where the ene••ie as a hungry Lion is ready ••o seize on David, as his prey, i•• some vali∣ant champion with his sword in his hand do not arise, and out∣run, and trip up his heels, and so rescue him out of his hands. And for this David hath none to rely on, but God, and therefore to him he cries, that he will thus speedily interpose, and deliver him.

V. 14. Thy hand] By the im∣portance [ n.] of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (see note m.) in the former verse, 'twill not be difficult to resolve of the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.458 here. There, that being joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 deliver me] was to be rendred gladio tuo, with thy sword; and in the same man∣ner will this here, deliver me by thy hand: just as v. 7. God is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Saviour, or he that delivereth and saveth by his right

hand. And this perhaps to be connected with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the sword, by the figure 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereby two things are put seve∣rally to signifie but one, sword and hand, to signifie a drawn sword, which is fit for such a pre∣sent rescue as David now stands in need of. There 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the wicked, here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the men in the next words, specify∣ing what men he means, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.459 the men of the age, i. e. worldly men; and those described largely and poetically (in the in∣suing words to the end of the verse) to be such as have all things to their will, are very plentiful and prosperous, they and their posterity. In their de∣scription, 1. occurs their having their portion 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.460 in vitis: this the Chaldee renders in life eternal, but the Lxxii. (and so the Syriack and Arabick and Latine) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in their life, i. e. in this life of theirs; and so 'tis certain the plural 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (there being no singular) signifies life simply. 2. Follows 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉— and thou shalt fill their belly with thy good things, so in sense it may be rendred, or from thy hidden things, i. e. thy treasu∣ry; for from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to lay up or keep, is the noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.461 1. any thing that is thus laid up or kept, 2. a treasury wherein 'tis laid up. In the latter sense it must be ren∣dred from thy treasury; in the for∣mer, with thy good things, i. e. with all the wealth of this world, that God bestows on any. As when we are bid not to lay up our treasures upon earth, Mat. vi. the meaning is clear, not to lay up our goods there, (of which the several sorts are there pointed at, by the moths corrupting, and the rust, and the thieves breaking and stealing;) but by works of mercy to lay up our goods in Heaven, bestowing them on God, and the poor for Gods sake. And these in the parable of the rich man in the Gospel are thus styled, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his portion of good things which he received in this life; and proportionably here is their ha∣ving their portion in this life, and their being filled with good things or treasure. So the Chaldee render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with thy hiding of good, or hidden good; the Syriack and Arabick, with thy treasures: but the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, more literally; and so the Latine, absconditis tuis, with thy hidden things: but none have thought fit to put both hidden and treasures, either of them signify∣ing the other, and both of them those things that in the world are accounted good, and so are laid up and kept by the men of the world. 3. 'Tis added, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.462 they have plenty of children, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to abound with any thing: not as the Chaldee and Syriack and Arabick are ren∣dred, their children are filled; but as in the Hebrew, so in the Chal∣dee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they abound in children, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they are filled with children, (saturati sunt filiis, saith the Latine) which it seems was antiently miswritten 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 swines-flesh, and so follow∣ed by the Arabick translation, and by the Roman Psalter, and so found in Arnobius and others of the antients from that mistake of the amanuensis. What follows of their leaving the residue or re∣mainder (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) of their substance to their babes; is but a farther expression of their abun∣dance; having such plenty for themselves, that they have much to spare, which yet they dispense not in any part to those that want, but reserve it all for their poste∣rity: and so this is another part of the character of the worldly great and rich man; Lazarus at

his door, might not have so much as the crums that fall from this rich mans table.

[ o.] V. 15. Righteousness] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.463 seems best to be rendred here, by or through righteousness, per ju∣stitiam saith Castellio, as by the condition, on which he may ex∣pect the return of Gods mercy here, or the eternal vision of him hereafter; which, saith the A∣postle, no man shall attain to without peace and holiness, parts of this justice or righteousness. As for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the end of the verse, it is diversly rendred by the antient interpreters. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.464 the Syriack seems to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and so read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy saith: but the Lxxii. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so the Latine and Arabick, thy glory, and the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the glory of thy countenance. But the difficulty is, to what 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.465 in evigilando, at the awaking] shall belong. The Chaldee apply it to David; when I shall awake, I shall be satisfied with the glory of thy countenance, and so it hath truth, in respect of the re∣surrection of the just, and that not unfitly opposed to the abun∣dance of the worldly men v. 14. in this life. But all the other in∣terpreters agree in applying it to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy glory: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, at the appearing of thy glory, say the Lxxii. cum appa∣ruerit gloria tua, the Latine; (and so the Arabick and Aethiopick,) when thy fidelity shall awake, saith the Syriack. And so most pro∣bably it is to be understood; by [Gods glory awaking] signifying his glorious & powerful interpo∣sition to his present rescue from his enemies hands, and not defer∣ing to relieve and avenge him till the resurrection. And thus the learned Castellio took it; tum sa∣tiandus, cum tua experrecta fuerit imago, I shall be satisfied when thy likeness shall be awaked.

The Eighteenth Psalme.

[Paraphrase.] TO the chief Musitian, a Psalm of David, the servant of the Lord, who spake unto the Lord the words of this song, in the day that the Lord de∣livered him from the hand of all his enemies, and from the hand of Saul; and he said,

The Eighteenth Psalm was indited by David in comme∣moration of the ma∣ny victories, and now quiet settlement in the Kingdome of Israel and Judah, which God had bestowed on him by his powerful interpositions for him, in subduing the Philistims, Syrians, Moabites, and Ammonites, that rose up against him, in quieting the rebellion of Absalom, (soon after which it is recorded, 2 Sam. xxii.) but especially in rescuing him out of the malitious bloody hands of King Saul. This he composed, and committed to the prefect of his Musick, to be sung on‖ 1.466 solemn dayes, for the commemorating of these deliverances and victories. And these were the words of it.

1. I will love thee, O Lord my strength.

O blessed Lord, I ac∣knowledge thee to be the sole author of all my deliverances and victories; and so by all obligations ima∣ginable I stand ingaged, most passionately to love, and bless, and magnifie thee, to pay all the affections of my whole soul, a due tribute to thee: and this I do, and am firmly resolved to do all my dayes.

2. The Lord is my‖ 1.467 * 1.468 rock, and my fortress, and my deliverer, my God,* 1.469 my strength, in whom I will trust, my buckler, and the horn of my salvation, and my high tower.

To thee I have in all my distresses made my resort, as to a place of perfect strength, to a mighty champion to rescue me, and thou hast never failed to answer me in these addresses. O my God, thou hast been a place of strength and security unto me, and on that ac∣count I have alwayes had confidence, and chearful expectations of deliverance, what∣soever my dangers have been; thou hast been my sure safeguard, so that I have need∣ed no other shield, my mighty deliverer (see note on Luk. 1. n.) and my most im∣pregnable fort or castle.

3. I will* 1.470 call upon the Lord, * 1.471 which is worthy to be praised, so shall I be saved from my enemies.

If I am distrest, or assaulted by my ad∣versaries, I have then my sure sanctuary to resort unto. To him I come with acknowledgments of his abun∣dant mercies formerly received from him, the essays of his power and readiness to re∣lieve me, and withall the pawns and pledges of them for the future; and to my songs of praise, I adde my humblest requests and supplications for deliverance: and doing thus, I never fall of my returns from God, never miss the deliverance that I stand in need of.

4. The† 1.472 * 1.473 sorrows of death compassed me, and the floods of ungodly men made me afraid.

5. The‖ 1.474 sorrows of hell compassed me about, the snares of death prevented me.

When whole armies of blood-thirsty ene∣mies closed me on e∣very side, ready as a torrent to over∣whelm me, and were very terrible in that appearance, when their designs were even come to their desired issue, and there was no visible way of my escape or preservation;

6. In my distress I called upon the Lord, and cryed unto my God: he heard my voice out of his temple, and my cry came before him, even unto his ears.

In these streights im∣mediately I made my address to God, and most passionate∣ly poured out my re∣quests before him: and he from Heaven, that place of his peculiar residence, (and therefore the sanctuary whence all rescues come, as the place to which all petitions are brought,) afforded me a speedy audience, considered, and immediately granted my desires.

7. Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth.

8. There went up a smoak out of his nostrils, and fire out of his mouth devoured, coals were kindled by it.

9. He bowed the Heavens also and* 1.475 came down; and darkness was under his feet.

10. And he rode upon a Cherub and did fly; yea, he did fly upon the wings of the‖ 1.476 wind.

11. He made darkness his secret place: his pavilion round about him were dark waters and thick clouds of the skies.

12. At the brightness that was before him his thick clouds past, hail-stones and coals of fire.

13. The Lord also thundred in the heavens, and the highest gave his voice, hail-stones and coals of fire.

14. Yea, he sent out his arrows and scattered them, and he* 1.477 shot out lightnings and discomfited them.

15. Then the chanels of waters were seen, and the foun∣dations of the world were discovered; at thy rebuke, O Lord, at the blast of the breath of thy nostrils.

And then speedily he exprest his great displeasure and wrath against my adversa∣ries: a most dread∣ful thing, the wrath of an All-powerful God, able to set all the world on trem∣bling, and not so on∣ly, but even to set it on fire and consume it, (see Exod. xx. 18. and Heb. xii. 29.) Then might you discern him in∣terposing his hand for the discomfiting my enemies, as sig∣nally as if he had de∣scended in a black thick cloud with a mighty wind, and appearance of An∣gels in shining gar∣ments, (as we read of his exhibiting himself Num. ix. 15. Mat. ix. 7. Heb. xii. 18.) with tempestuous showers of hail and fire, (such as Jos. x. 11. Exod. xix. 23.) with thunders and lightning; all these on purpose (as with arrows and fiery darts) to annoy and pursue them: and finally, with the same notoriety of his presence, as when the waters of the sea were driven back by a strong east wind, and the deep turned into dry ground, Exod. xiv. 21, 22. to give the Israelites a safe passage out of their thral∣dome, and to drown the Egyptians.

16. He sent from above, he took me, he drew me out of many waters.

And thus did he, as by a party sent on purpose from Hea¦ven, deliver and rescue me from‖ 1.478 the multitude of my adversaries.

17. He delivered me from my strong enemie, and from them which hated me, for they were too strong for me.

And this at a time when they wanted neither power nor will to destroy me, being much superior to me in strength, had not he thus seasonably come to my rescue.

18. They prevented me in the day of my calamity; but the Lord was my stay.

When my distress was greatest, (see note on Psalm xvii. k.) and all humane aids were obstructed by them, then God, by his own special pro∣vidence and interposition sustained and supported me.

19. He brought me forth also into a large place: he de∣livered me, because he delighted in me.

He freed me from all my streights, resto∣red me to a prospe∣rous condition: and this upon no other account, but only of his kindness and mercy to me.

20. The Lord rewarded me according to my righteous∣ness: according to the* 1.479 cleanness of my hands hath he re∣compensed me.

Thus hath God vin∣dicated my upright∣ness, and given me at last those returns which were answe∣rable to the justice of my cause:

21. For I have kept the wayes of the Lord, and have not wickedly departed from my God.

As seeing that in∣deed I have not knowingly transgrest any command of his, (save only in the matter of Uriah, for which he repented, and obtained pardon from God, 1 King. xv. 5.)

22. For all his judgements were before me, and I did not put away his statutes from me.

But have observed his statutes diligent∣ly, never refusing to be ruled by any of them:

23. I was also upright before him, and kept my self from* 1.480 mine iniquity.

And by so doing preserved my inno∣cence, and guarded me from commission of any sin. (This still, according to Scripture stile, to be un∣derstood with exception of the matter of Uriah.)

24. Therefore hath the Lord recompensed me according to my righteousness, according to the cleanness of my hands in his sight.

And accordingly hath God, out of his abundant mercy to me, accepted and rewarded my up∣rightness, and given testimony to the sincerity thereof.

25. With the merciful thou wilt shew thy selfe merciful; with an upright man thou wilt shew thy self upright;

26. With the pure thou wilt shew thy self pure; and with the froward thou wilt shew thy self froward.

For God is a most just impartial rewar∣der, sees the heart, and accordingly re∣compenses. To a merciful pious man he makes returns of mercy and pity; to the upright he will administer justice, vindi∣cate his cause from the oppressor and injurious. He that keeps himself pure from sin, with him God will deal most‖ 1.481 faithfully; perform his promise to him exactly; never leave any degree of goodness in him unrewarded. And on the other side the rule holds as true, that those that deal frowardly and stubbornly with God, shall be sure to be opposed and punished by him. (See note on Mat. ix. k.)

27. For thou wilt save the afflicted people, and wilt bring down high looks.

For it is Gods con∣stant method, to re∣lieve the oppressed, and destroy (in his due time) the oppressor, be he never so confident.

28. For thou wilt light my candle: the Lord my God will inlighten my darkness.

And on this ground I have built my con∣fidence, that how hopeless soever my present condition can at any time be, the powerful Lord of Hea∣ven, and my gratious God, will rescue me out of it.

29. For by thee I have run through a troop; and by my God* 1.482 have I‖ 1.483 leaped over a wall.

By him I have been inabled to subdue and bring down the strongest forces.

30.† 1.484 As for God, his way is perfect: the word of the Lord is tryed: he is a buckler to all that trust in him.

He is most just and faithful, his promi∣ses without all de∣ceit or possibility of failing: he will certeinly protect all those that rely and depend on him.

31. For who is God, save the Lord? or who is a rock, save our God?

This cannot be said of any other. The deities of the hea∣thens are not able to yeeld them any defense, nor any, but the one God whom we adore.

32. It is God that girdeth me with strength, and ma∣keth my* 1.485 way perfect.

From him I have received all my strength, to him I acknowledge it wholly due, that I have been preserved in safety.

33.* 1.486 He* 1.487 maketh my feet like hinds feet, and set∣teth me up upon my* 1.488 high places.

When I was pursu∣ed by Saul, he ina∣bled me by swif••ness of flight to escape to the wildernesse and mountains, and so to secure my selfe.

34. He teacheth my hands to warre, so that a bow of steel is* 1.489 broken by my arme.

At other times he gave me strength for battel, and inabled me to obtain most wonderfull victories, (by mine own hand on Goliah, on all other my enemies by my armies.)

35. Thou hast also given me the shield of thy salvation, and thy right hand hath holden me up, and thy† 1.490 * 1.491 gen∣tlenesse‖ 1.492 hath made me great.

Constantly he hath protected me from all evil, in time of distresse supported me, and at last, by his continued multiplyed acts of providence, raised me to the greatest height.

36. Thou hast inlarged my steps under me, that my feet did not slip.

I am now by his mercy brought to a condition of safety, no enemies to distresse or streighten me, no dangers to apprehend:

37. I have pursued my enemies, and overtaken them: neither did I turn again till they were consumed.

38. I have wounded them that they were not able to rise; they are fallen under my feet.

Having put all my e∣nemies to flight, pursued my victory, and finally subdued, and destroyed them,

39. For thou hast girded me with strength unto the battell: thou hast subdued under me those that rose up against me.

And all by that strength with which thou hast furnisht me: my victories are all thy gifts of mercy.

40. Thou hast also given me the necks of mine enemies, that I might destroy them that hate me.

Tis thou that hast by thy wise and power∣full providence sub∣jected them to me. (see Jos. x. 24.)

41. They cryed, but there was none to save; even unto the Lord, but he answered them not.

When thou wert thus their enemy, there was none to yeeld them any relief; the aid from heaven failed them, and no other would stand them in any stead.

42. Then did I beat them as small as the dust before the winde: I did cast them out as the dirt in the streets.

Being thus assisted by thee, I put to flight and destroyed all their forces.

43. Thou hast delivered me from the strivings of the people, and thou hast made me the head of the heathen: a people whom I have not known shall serve me.

And now I am lan∣ded in a calme har∣bour, after all the stormes that incom∣past me, not onely mine own kingdome being quieted, but the neighbouring heathens, Philistims, Moa∣bites &c. added to my dominions,

44. As soon as they hear of me, they shall obey me: the strangers* 1.493 shall‖ 1.494 submit themselves unto me.

Some of them over∣come & subdued by me, others through their dread of my power paying a feigned obedience to me;

45. The strangers shall† 1.495 fade away, and* 1.496 be* 1.497 afraid out of their close places.

And these living in a languishing conditi∣on of fear and dread, keeping close, not daring to appear abroad, for the terror that thy signal presence with me hath brought upon them.

46. The Lord liveth, and blessed be my rock: and let the God o•• my salvation be exalted.

Blessed and exalted be the name of the living Lord, which hath given me strength, and rescued me from all my distresses.

47. It is God that avengeth me, and‖ 1.498 subdueth the people under me.

All this work of exe∣cution on mine ene∣mies, and of subdu∣ing them under me, is to be attributed to him only.

48. He delivereth me from mine enemies, yea, thou liftest me up above those that rise up against me: thou hast delivered me from the violent man.

To him therefore I desire to acknow∣ledge both my res∣cue, and my victory over all the forces that have been raised against me.

49. Therefore will I give thanks unto thee (O Lord) among the heathen, and sing praises unto thy name.

And for this will I laud and magnifie his holy name among all the people of the world. And this shall be the summe of my lauds.

50. Great deliverance giveth he to his King, and sheweth mercy to his anointed, to David, and to his seed* 1.499 for evermore.

O thou which hast wrought these won∣derfull deliverances for him whom thou hast set up on the throne, which hast exalted me to this dignity, and since incompast me with thy signal favour and mercy, and wilt perpetuate the same to all my posterity, that shall suc∣ceed me in the regal power, (if they continue to adhere faithfully to thee) and wilt at length shew forth thy power and mercy, in a most illustrious manner in the Messias, the son of David, whose Kingdome shall never have end; To thee be all honour and glory and praise to all eternity.

Annotations on Psalm XVIII.

[ a.] V. 1. Rock] Though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.500 pri∣marily signifie a rock, and so is used, and rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rock in most places; yet by Synecdoche it sometimes signifies a towre or fort, 2 King. xiv 7. because such are commonly, for security, built on rocks or hills; and by Meta∣phore also any refuge, to which any whether man or beast is wont to resort, because (as Psal. civ. 18. is affirmed) to rocks and hills they are wont to fly from ap∣proaching dangers. Thus Psalm xlii. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my rock] is by the Chaldee rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my hope, by the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my help∣er. So when Isa. xxxi. 1. Israel is reproved for going down to Ae∣gypt for helpe, as to a refuge, it is said v. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: we render, his rock, or strong hold; it must be his refuge (or those to whom he went down for helpe) shall passe

away for fear. This therefore is the fittest rendring of the word in this place; the primitive noti∣on of rock being after exprest by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies that exactly, and the Synecdochical notion for a fort or tower, in the very next word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my tower, or fortresse: and to that the Chaldee agree who render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my fortitude, or strong hold for resort; the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my firmament, and so the Latine (as Psal. xxx. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 strength.) Apollinar••∣us hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the same sense, the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my confi∣dence, or my hope. All which are meant to signifie the Metapho∣ricall, and not Originall notion of it.

[ b.] V. 3. Worthy to be praised] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.501 literally signifies laudatum, praised, and so it is rendred both by the Interlinear, and Castellio; but the meaning of it will be best resol∣ved on by the antient Interpre∣ters, that have not followed the phrase so literally. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say the LXXII. praysing I will call upon the Lord; not reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as some sup∣pose,) but thus choosing to ex∣presse the sense: and so the La∣tine, laudans invocabo; the Chal∣dee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in a song or hymne I poure out prayers; A∣pollinarius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prai∣sing thee with prayers, or joyning my praises and requests, my doxo∣logies and litanies together. But the Arabick more expressely, I will praise the Lord and call upon him: and R. Tanchum, I will call upon him, and seek him with celebra∣tion and praise. And this, with∣out question, is the meaning of the Poetick phrase, I will call on him being praised, i. e. I will first praise, then call upon him; praise him for his past mercies, and then petition for fresh: the uniting of these two being the condition, on which they may hope for delive∣rance from God. A like phrase we have in Latine, laudatum di∣misit, he dismist him being praised; i. e. first praised him, then sent him away; and many the like.

V. 5. Sorrows] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.502 signifies two [ c.] things, a cord, and a pang of a womans travaile; and which it signifies, must be resolved still by the context. 1. Here, where 'tis joyned with incompassing, it is most fitly to be understood in the former sense, because ropes or cords are proper for that turne, as for holding and keeping in, when they are inclosed. And thus I con∣ceive it most proper to be ren∣dred in the next verse, where it is joyned with snares, to which cords very well agree (see Psalm CXL. 5. The proud laid a snare for me, and cords) but pangs of travail do not. The Chaldee indeed pa∣raphrase it in that other sense of pangs, d stresse hath compast me as a woman in travail, which hath not strength to bring forth, and is in danger to dye; and the LXXII. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the pangs of death: But it is usual for them thus to doe, when the same He∣brew signifies two Greek words, to take one of them for the other; and accordingly 'tis from them taken by S. Luke Acts ii. 24. where yet the mention of loosing] and being holden] must needs re∣strein it to the other sense of cords and not pangs, (see Annot. c. on A••t. ii.) And thus the Interline∣ar reads funes here, and the lear∣ned Castellio, Lora, Cords. And in the next verse the Chal∣dee reads the same word by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a troupe, or an army; which may well be the meaning of the figurative expression; for a company (which we call a band) of souldiers, much more an army, incompasse and girt in, as cords

doe: and the Syriack there ex∣pressly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the cords of scheol besieged me, and so the margin of our English; and there∣fore in all reason it must be so al∣so in this verse.

[ d.] V. 9. Come down] This whole passage of 9.* 1.503 verses from v. 7. to 15. is but a Poetical description of Gods executing vengeance on Davids enemies. And as in the New Testament, Christs ven∣geance on his crucifiers (the Jews,) is frequently called the coming of Christ, and sometimes coming in clouds, (see Mat. xxiv. note b. and 2 Thess. ii. note b. and 2 Pet. i. e.) and as Psal. xcvi. 13. Gods judgments are exprest by, he cometh, he cometh, and Psal. xcvii. 5. by the presence of the Lord, and many the like: so here we have the representation of a glorious and terrible coming of God, bowing the heavens, and coming, inclosed with a dark cloud, v. 11. as being invisible; riding on a cherub, or Angel, v. 10. (all Gods appea∣rances being by Angels,) and this in a tempestuous manner, haile, thunder, and lightning, v. 12, 13, 14. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (thrice repea∣ted) coals of fire, thereby repre∣senting the bolt, or thunder-shaft, which is with great fitnesse thus exprest poetically, as the lightning by brightness, the congealed moi∣sture of the cloud by haile (which in those countries accompanied thunder, as rain does with us, Exod. ix. 23.) so that missile shot out of the cloud with so much terror both of noise and splendor, what is it but the earthy sulphureous part, made up of the same ingredients as a fie∣ry cinder among us, and all this to denote the terriblenesse of it; and lastly, after the manner of his de∣stroying of the Aegyptians, by dry∣ing up the channels of the Sea, that deep whereon the earth is oft said to be founded, and so ingaging them in it, and then bringing the waters upon them, to the over∣whelming them all: and all this but preparatory to Davids delive∣rance, which follows v. 17.

V. 14. Shott out] The Hebrew [ e.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.504 signifies to multiply, and to shoot or dart. In the latter sense 'tis Gen. xLix. 23. the archers grie∣ved him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and shot at him. And thus by the comparison here made between arrows and light∣ning, we may conclude it to sig∣nifie. Yet the antient Interpre∣ters generally render it in the for∣mer notion. The Chaldee read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and many lightenings, the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and he multiplyed lightnings, and so the Syriack and Vulgar Latine, and Arabick, and Aethi∣opick from them; and so also the Interlinear, multiplicavit, and Castellio, crebris fulgoribus, with frequent lightnings: and onely our English seems to have pitched on the right rendring it, cast forth, in the old, and shot forth, in the new translation.

V. 20. Cleanness] What is here [ f.] me••nt by the cleannesse of Davids hands, to which he here pretends, may to some seem difficult, espe∣cially when so many other ex∣pressions are added to it; keep∣ing Gods wayes indefinitely, not wick∣edly departing from him, v. 21. ha∣ving all Gods judgments before him, and not putting away his statutes, v. 22. being upright before him, and keeping himselfe from his iniquity, v. 23. and again, righteousnesse and cleannesse of hands in his eye-sight, v. 24. when yet if we consider the series of the history, this Psalm 2 Sam. xxii. was indited after the commission of those great sins, of Adultery with Uriahs wife, making him drunk, contri∣ving his death, and these lived in a long space, at least a twelve

moneth, before Nathan came to him from God, and brought him to repentance; which as it was a conjunction of many known de∣liberate wilful sins, and a long course and stay in them, so no doubt it could not be reconcilea∣ble with Gods favour, whilst un∣repented of, nor consequently with that uprightnesse in Gods sight, which here is spoken of. With that indeed many sins of weakness or suddain surreption, for which his heart presently smites him, (such as that of numbring the peo∣ple) might be competible, as be∣ing but the spots of sons, such as God is favourably pleased to par∣don in his sons, and sincere ser∣vants; but for these wasting wil∣ful sins, which have none of that excuse of weaknesse at the time of Commission, nor that instant smi∣ting of the heart, humiliation and confession, and change, and sacri∣fice, to allay the poyson of them, but accumulation of more, one on the back of the other, and a long continuance in them, these are not of that sort; they exclude from the favour of God, as long as they remain unreformed. For the answering of this therefore, it must be remembred, 1. that Repen∣tance, when sincere, restores to the favour of God: and David was now in that state, at, and long be∣fore the time of inditing that Psalm, supposing it to be compo∣sed by him after the quieting of Absaloms rebellion, as the series of the story sets it, 2 Sam. xxii. and then be his sins as red as scarlet, God hath made them as white as snow, Gods pardon and acceptance sets him right again; and that may be his ground of confidence, in thus men∣tioning the cleannesse of his hands, viz. such as now was restored to him by repentance. 2. As gene∣ral affirmations have frequently some one or perhaps more ex∣ceptions, which yet comparatively, and in balance with the contrary, are not considered; so his profes∣sion of Universal uprightnesse here, is to be interpreted with this ex∣ception of that matter of Uriah, according to that style of Scri∣pture, which saith of him, that he did that which was right in the eyes of the Lord, and turned not aside from any thing that he commanded him all the dayes of his life, save onely in the matter of Uriah the Hittite; which though it were very foule, yet was not fit to pre∣judice the universal uprightnesse of all the rest of his life, and so is not named here in the Psalm, but must, as an implicite exception, be, from that passage in the Kings, fetcht, to give the true importance of these phrases, which in sound pretend to Universal Uprightnesse and sincerity, but must be taken with this allowance, except, or save only in that one matter.

V. 23. Iniquity] For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.505 from [ g.] mine iniquity] which the LXXII. and Latine and Arabick and Ae∣thiopick follow, the Chaldee seems to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from ini∣quities, in the plural, for so they read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from debts or faults, and so the Syriack also. But the Vulgar reading need not be par∣ted with, being in sense the same, I kept my selfe from mine iniquity, i. e. from my falling into any such.

V. 29. Leaped] In this 29. v. [ h.] where the Hebrew read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will run through a troop,* 1.506 the Chaldee have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will multiply armies, but the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I shall be delivered from temptation; both no doubt by way of Para∣phrase, not literal rendring. In the end of the verse, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.507 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to look, signifies both a wall, from whence to look, and observe the approach of ene∣mies,

and also a watch-tower or fort, from the same ground. Thus wall among us, being light∣ly deduced from vallum, signifies also a fort, Colwal, the fort on the hill; because generally when walls are thus built in war, there are some such forts erected on them. To this is joyned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.508 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to leap or leap over. If we take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the notion of a wall, then 'tis rightly rendred, I will leap over a wall: but if in the notion of a fort, then 'tis to seize on it with force and suddenness, as if one leapt into it, and so will be best rendred to take ti. Thus the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will subdue fortified towers.

[ i.] V. 32. Perfect] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.509 signifies intire or absolute, compleat or perfect, there is no question. Being applied to a way, 'tis ge∣nerally thought to signifie upright∣ness of manners. But the con∣text here will not permit it to be taken in that sense, being joyn'd with strength for the battel. As then sin is the blemish of man∣ners, and the grace to eschew that, is fitly yet figuratively said to make the manners perfect, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 immaculate (as the Lxxii. and Latine and Syriack here read;) so Gods power and pro∣vidence, that delivers from dan∣gers, which are as contrary to the health and safety of the body, as sins are to the safety and health of the mind, may as fitly be said to make the way perfect, or intire, i. e. safe; and to that the context confines it in this place.

[ k.] V. 33. Maketh my feet] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.510 here from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fies [he makes my feet alike,] nei∣ther of them shorter then his fel∣low, (that which the Greeks express by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) from whence proceed fleetness or nimbleness, which therefore the Hebrews signifie by this phrase; as on the contrary a lame man is by them stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one whose legs or feet are not equal, and correspondent one to the other. And this the Lxxii. seem to have considered, when they render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he that made my feet whole, and com∣pleat as they should be, (see note on 2 Cor. xiii. c.) just in the no∣tion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 forementioned, as that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one whose feet are whole and entire, in opposition to any kind of lame∣ness. The Latine also, that read perfecit pedes meos, hath perfected my feet, and other interpreters that follow the Lxxii. must be un∣derstood in this notion. And the Chaldee having retained the He∣brew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 have added agile, or nimble, to it, by way of para∣phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which I suppose is most fully rendred, by evening or fitting my feet he makes them nimble, or he fits my feet, nimble as an hinds feet; and not as the Latine renders it, qui ponit pedes meos agiles, which puts or sets my feet nimble: for though it be true, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Piel is by the Chaldee used for set, yet in this place, where the Hebrew use that word, and the Chaldee take it from them, it is not probable they should use it in a sense wherein the Hebrew did not use it. But however that be with the Chaldee, the Hebrew is sure thus to be rendred, and so is by the interlinear, adaequans, making even.

V. 33. High places] What [ l.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.511 high places] signifies here, may perhaps be question'd. The word signifies any high places, and so is oft taken for altars erected there, which from thence are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Greek. Besides, it may be thought to signifie the Royal throne, to which David was now exalted, and so constituted

by God. But the swiftness of the Hind, that is here joyned with it, doth rather confine it to the most vulgar acception, for the tops of hills, whither both men, and beasts, and birds are wont to fly, for the avoiding any imminent danger; and to such David was forced to fly from Saul, and by that means was then preserved.

[ m.] V. 34. Broken] from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 con∣tritus est, to be broken in pieces, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.512 here, is broken. For it the Lxxii. (and from them the Latine and Aethiopick) seem to have read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou hast given; for according to that, they render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—thou hast set or made my arms a brazen bow; and the Chaldee to the same sense, thou hast strengthened my arms as a steel bow, and so the Syriack and Arabick: unless we may rather resolve, that reading as we now do, they thought thus to para∣phrase, rather than literally to render the place; and then it will be very proper thus to ex∣press the great militarie strength that God had bestowed on Da∣vid.

[ n.] V. 35. Gentleness] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 afflixit,* 1.513 humiliavit, depressit, afflicting, humbling, depressing, comes the noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which pro∣perly notes affliction, humiliation, poverty; and thus most of the an∣tient interpreters render it here. The Chaldee indeed render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by thy word, from another notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 frequent with the Chaldee, for speaking. But the Syriack read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 erudivit, and castigavit) thy teach∣ing or thy correction; and the Lxxii. rendering 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is joyned with it, two wayes, 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath rectified me, and 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall teach me, (in the no∣tion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from whence their teachers or masters were called Rabbines) they have to each of those verbs prefixt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 disci∣pline, by that rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and probably noting affliction or chastisement by it. And thus it is appliable to David, who was afflicted, and chastised, and op∣prest, and kept down for a while; but this in the way to his exalta∣tion, in that notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for increase or making great, in which the Chaldee interpret it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou hast increased me. But there is another notion of the noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for care, but lightly va∣ried from discipline (by which the Lxxii. and Syriack render it,) and so R. Tanchum here, thy care, or thy providence: so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in A∣rabick signifies, and so Abu Wa∣lid understands it, and Kimchi in radic. The Jewish-Arab reads thy answering me, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 respon∣dit. As for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hast made me great] R. Tanchum renders it, thou hast multiplied unto me, ren∣dring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the accusative case, thy care thou hast multiplied unto me: and that may be pitcht on as the clearest rendring.

V. 44. Submit] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.514 in [ o.] Piel, as here it lyes, signifies to ly, or speak falsely, there is no question. And so the Chaldee render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. they shall lie in my presence; the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they lyed unto me; and so the Latine, and Aethiopick, and Arabick. Only the Syriack with some difference, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they shall submit themselves to me: but this I sup∣pose not meant by them in oppo∣sition to the former sense, but in this subordination to it; they shall feign themselves to have been o∣bedient to me, shall fear me when they see my power, and themselves unable to resist it, and thereupon flatter, and pretend they have never opposed me.

And that is the full meaning of the place, which sets out Davids power so great, that all that were near to see it, dissembled their ho∣stility, made fair with him, which is in effect a subjecting them∣selves to him, as long as this his power continued; a forced, and so hypocritical subjection, from awe to his greatness, not from love or unfeigned obedience to him. So Abu Walid, who puts among the notions of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that of submitting ones self, and for that instances in this place, derives it (as the other of being lean) from the first of lying and denying, viz. sub∣mitting feignedly, for want of strength to resist. And to that well accords the conjugation Hith∣pael 2 Sam. xxii. 45. and Abu Wa∣lid thinks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which occurs in the same sense, Deut. xxxiii. 29. ought to be reckoned as of that conjugation, the ת being recom∣pensed by Dagesh in כ: And though here it be in the plain form of Piel, yet the Psalm being but one here, and 2 Sam. xxii. the same must be resolved of both places.

[ p.] V. 45. Afraid] In this place the Hebrew Copies of the Psalms differ from the reading ii. Sam. xxii. 46. One lesser variation there was in v. 44. (See note o.) and in this next verse, a second; whether made by David himself, or by Esdras that collected them into a volume, or by any Scribe that wrote it out, must be uncer∣tain; as also which is the Origi∣nal reading, that in ii. Sam. or this here. There it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.515 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ligavit, and claudicavit: and so 'tis rendred, by the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they shall stumble, there, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, they were la∣med; by the Latine, contrahentur, they shall be contracted, there, and claudicaverunt here, they were lame, as if it were from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 clau∣dicavit in both places. Here 'tis by transposition of a letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.516 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 commotus est, trepidavit, being moved, or trembling. In this sense the Chaldee seems to have read it, and render it here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and shall go or remove, and there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall be moved; both evidently from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was mo∣ved. In this variety what shall be resolved, might be uncertain, were it not for one direction, which we have from Mich. vii. 17. There we read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall move, which the Chaldee render by the same word, whereby they render this, ii. Sam. xxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall be moved. Now as there and here, the adjunct is the same, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from their holes or close or fenced places (from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.517 oc∣clusit to shut up) rendred here by the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 paths, but there more properly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 clau∣strum, close place; so in all reason the sense must be the same. There in Michah, 'tis spoken of worms or creeping things, which move out of their holes, and are afraid, i. e. move in great fear, when they come out of their holes (and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word used here, oft signi∣fies in Arabick to go out, as Psa. xix. 4. Mat. ii. 6.) and so here being spoken of the Heathen people, which stood in such aw of Dav••d, the conqueror, it signifies, that for fear they ran as into holes and Caverns, whether castles, or other places of security, and now they moved out of them, as worms out of their holes, extreamly fearful, (before he assaults, when they do but hear of him, v. 44.) to fall into the hands of this powerful Prince. And this trembling moti∣on of theirs is exprest most fitly by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that signifies both to be moved, and to tremble; or (more fully) to move fearfully, or sollicitously; and is well e∣nough exprest also by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 going

lame, which is used ii. Sam. xxii. and rendred to that sense by the Lxxii. and Syriack, and Latine, and Arabick, and Aethiopick, in this place, and moreover in the Arabick dialect hath the noti∣on of fearful, as in Alkamus the great Arabick Lexicon appears. And so the antient Jews, as they doubt which to prefer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so they resolve one to be the same with the other, only by transposition of letters; and ac∣cordingly the Hebrew Arabick glossary renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to fear. And so this may remove that dif∣ficulty.

[ g.] V. 50. For evermore] That this last passage of the Psalm, which is Prophetical, and extended beyond the person of David, to his seed for evermore, is to be ap∣plied to the Messias, may be con∣firmed from several passages of the Chaldee Paraphrase on this Psalm, especially on v. 29. and 32. On the 29. v. they have these words; Because thou shalt inligh∣ten the lamp of Israel, which is put out in the Captivity, for thou art the author of the light of Israel: The Lord my God shall lead me out of darkness into light, shall make me see the consolation of the age which shall come to the just. And on v. 32. Because for the miracle and re∣demption which thou shalt shew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to thy Christ, and to the re∣liques of the people which shal remain; all the people, nations and languages shall give praises to thee, &c. And v. 49. thou shalt rescue me from Gog —by whom the Jews are wont to describe Antichrist.

The Nineteenth Psalm.

TO the‖ 1.518 chief Musitian, a Psalm of David.

[Paraphrase.] The Nineteenth Psalm is chiefly spent in giving glo∣ry to God for all his works of power and excellence, especially in giving so admirable a rule of life to men, and affording mercy for all but presumptuous sins. It was com∣posed by David, and committed to the Prefect of his Musick.

1. The Heavens declare the glory of God, and the* 1.519 firmament sheweth his handy-work.

The fabrick and mo∣tion and influences of the Heavens do demonstrate to any man, that considers them diligently, how great, and powerful, and wise, and gratious that God is, who formed them in this manner; and the firm∣ness and closeness of all those vast orbs, which are of so fine and subtile a nature, and yet are compacted into a most perfect solidity, together with the aire, and the many meteors, thunder, lightning, &c. therein, are an evidence of his many glorious at∣tributes who thus created them.

2. Day unto day uttereth speech, and night unto night sheweth knowledge.

The vicissitude of dayes and nights caused by the con∣stant certain motions of those heavenly bodies, do continually preach, and instruct men in the glories of the creator of heaven and earth.

3.* 1.520 ‖ 1.521 There is no speech nor language, where their voice is not heard.

They are not fur∣nisht with language, or words, or an ar∣ticulate intelligible voice, as we men are:

4. Their line is gone out through all the earth, and their words to the end of the world. In them hath ^c he set a tabernacle* 1.522 for the sun;

5. Which is as a bridegroom coming out of his cham∣ber, and rejoyceth as a strong man to run a race.

6. His going forth is from the end of heaven, and his circuit unto the ends of it; and there is noth••ng hid from the heat of it.

Yet have they wayes to expresse them∣selves, to make known to all the men in the world, Gentiles as well as Jews, the wonderfull power and goodness, and providence of God. In the midst of them, in an e••i∣nent and principal place, is assigned a royall mansion for the sun, in which he moves constantly, and by his motion inlivens and rejoyceth all that see him. Wheresoever he comes, he hath the day-starre, and a streaming of light, going before him, as the torch-bearers before a bride-groom, when he comes out of his Bride-chamber; and in his circuit he visits all the corners of the earth, and drives on alacriously, like a mighty invinci∣ble champion in a perpetual course or race. He begins in one extreme point of the heavens, and marcheth on through every part, till he comes back to the very same point again, and so in some part of his course or other, takes in every climate of this lower world of ours: there is no corner, which doth not partake of the light and warmth he brings with him. (And in all this is there a farther mystical representati∣on of the Gospel of Christ, that Sun of righteousnesse, with his Baptist before him, to light him into the world; whither when he is come, he sends out his Apostles to preach the Gospel to all the dark heathen corners over all the earth, and by so doing, diffuseth his light and warmth, the knowledge of his will, and strength, and grace (in some mea∣sure) to performe it, and withall pardon, and refreshment to all that doe not love darknesse more than light, and so wilfully refuse to be inlightned by him.)

7. The law of the Lord is| 1.523 perfect, converting the soule: the testimony of the Lord is sure, making wise the† 1.524 simple.

And as Gods glories are visible in the creation, and wise and gracious dispo∣sal of the heavens, &c. so above all, in his giving us such a guide and director of life, as is the law, and revelation of his will unto us. A law made up of such excellent praecepts, that it most eminently conduceth to the satisfying and refreshing, the making all men happy, that obey it. It prescribes us an universal adherence and dependence on God; and so is proper to repair and refresh our hungry souls, which being fallen off from God by sin into a most dolefull state, have no other means of recovery or refection, but this manna from heaven, this spiritual food of ours. 2. It is constant, and in every part agreeable to it selfe, and consequently is a means to settle and establish, and confirme him that is most unsteady and seducible, and carried away with every deceit of sin.

8. The statutes of the Lord are right, rejoycing the heart: the commandment of the Lord is| 1.525 * 1.526 pure, inlighte∣ning the eyes.

As for the particular precepts and com∣mandments thereof, they are made up of perfect justice and equity, so agreeable to our own reason, and the souls with which we are created, that the performance of them is matter of the greatest present delight and joy to a rational man. Gods commands are our spiritual food; and the obeying them is refection and nourishment to the soule, the original of all spiritual strength and vigor to it.

9. The fear of the Lord is clean, induring for ever: the judgments of the Lord are* 1.527 true, and righteous altogether.

The dread of offend∣ing God keeps the man from all impure mixtures, suffers not any worldly or car∣nal aime to have admission with him; and this, and nothing but this, will hold out in time of temptation, and consequently yeeld him a reward from God in another world. As for the things wherein our obedience is expected by God, they are in themselves most just and equitable, fittest to be done by us, (if they were not com∣manded, nor should ever be rewarded in us) and so are acknowledged by all wise men, and cannot choose but be discerned by us to be so, if we seriously weigh them and practice them.

10. More to be desired are they than gold, yea, than much* 1.528 fine gold; sweeter also then honey and the| 1.529 ho∣ney-combe.

And indeed when we come to make that triall of them, to know their true va∣lue by practice and experiences (and not to judge them by those appearances and colours that the world hath of them, and such as consider them at a distance, and so think them rugged and melancholie) we shall finde them much more priseable than the greatest wealth in the world, (all that amasst together cannot yeeld us any true contentment or satisfaction) much more delicious and pleasurable than the richest and choisest sensualities that are most eagerly pursued, and gustfully injoyed by us.

11. Moreover by them† 1.530 is thy servant* 1.531 warned, and in keeping of them there is great reward.

All the splendor and greatnesse, and flou∣rishing condition that I injoy at this time, or ever expect in this or in another world, I hold only by this tenure, as long as I keep my selfe close to the commands of God. For t••us hath God pleased in his infinite goodnesse to deale with us; he gives us most excellent precepts, commanding us to doe those things which are of all others most agreeable to our natures, and so most valuable and pleasurable to us, v 10. and then upon our obedience to this most gracious yoke, heaps all the richest rewards upon us, Godli∣nesse having, besides its own sweetnesse, the promises of this life, and of that which is to come.

12. Who can understand his errors? cleanse thou me from secret faults.

But, alas, how im∣perfect hath my o∣bedience been? How many times have I transgrest these holy commands of thine? Many, many times; which I am not now able to enumerate; many, which I did not observe at the time, sins of ignorance and fra••lty no man is able to number, and particularly to confesse to thee: O be thou pleased to seal to my soule thy free pardon and forgivenesse for all these.

13. Keep back thy servant also from* 1.532 presumptuous sins, let them not have dominion over me: then shall I be upright, and I shall be innocent from the great trans∣gression.

As for any known deliberate sins, which have not that allevi∣ation of ignorance or weaknesse, but are committed against expresse knowledge of my duty, after mature consideration of it, Lord, be thou plea∣sed to arme me by thy speciall assistance of grace, that I never fall into any one such commis ion. Let not any temptation thus get power over my will, when my consci∣ence tells me I ought not to yeeld, whatsoever the profit or pleasure be, that thus comes in competition with known duty. If it doe, then am I a servant and slave of sin, and so no longer the servant of God. But if by the power of thy grace thou shalt up∣hold me from falling into any such presumptuous sins, then shall I not faile to be acquit∣ted by thee; and being free from all ha••nous guilts, I shall, through thy mercy, pro∣mised in thy covenant of grace, be sure to be absolved, and justified from all the other innumerable frailties, v. 12. that I have been guilty of.

14.* 1.533 * 1.534 Let the words of my mouth and meditations of my heart be acceptable in thy sight, O Lord my strength and my Redeemer.

And then all my prayers and praises, being thus poured out of a pure, sin∣cere heart, and so likewise all the performances and designes of my life, shall be as a sacrifice well-plea∣sing and acceptable to thee, whose grace it is by which I have been preserved, and whose abundant mercy by which I have been rescued from all evill.

Annotations on Psalm XIX.

[ a.] V. 1. Firmament] Of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.535 which is by the LXXII. ren∣dred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 firmament, that it is deduced from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Sy∣riac Lu. vi. 38. set for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to presse very close, and is used in that sense, Ezek. vi. 11. and xxv. 6. and there by us rendred to stamp, i. e. to strike and presse together, and that so as plates of gold &c. are, by beating and pressing, ex∣panded to a great breadth, and that in this respect it is by an an∣tient Greek Interpreter (mentio∣ned by* 1.536 S. Chrysostome) rendered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in‖ 1.537 Aristotle signi∣fies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a firme durable compression, and that this is the ground of the LXXII. there ren∣dring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 firmament, and others expansum, see the most learned Nicholas Fuller Miscel. l. 1. c. 6. Now as under this title the heaven is conteined, Gen. 1. as ap∣pears undeniable by the Sun and Moones being created in it, v. 14. so 'tis as certain, that the aire is signified by it also, by the use that is assigned it, to divide the waters from the waters, i. e. the Sea here below from the rain that is in the Clouds. Accordingly, as Jose∣phus, in his description of the crea∣tion, Antiq. l. 1. c. 2. saith of heaven, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that God made it to have raine in it, to benefit the earth by the dew thereof; so Sibylla speaking of the aire, saith that God mixed vapors, and rainy or dewy, i. e. watery clouds with it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Thus when the raine fell that drowned the earth, Gen. vii. the windows of heaven are said to be opened, v. 11. and there∣fore it is so frequently called rain from heaven, according to that of Plinie, Nat. Hist. l. xxxi. Scandunt aquae in sublime, & coelum quoque si∣bi vendicant, The waters climbe on high, and challenge the heaven also for their seat; and again, Quid esse mirabilius potest aquis in coelo stanti∣bus? What can be more wonderfull than waters standing in heaven? And thus in Scripture-style 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the heavens, contein all those superior orbes together with the regions of the aire. So saith the Author of the Questions and Answers under Justins name:* 1.538 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Scri∣pture calls heavens either those that are so indeed, the first hea∣ven and the firmament, or the regi∣ons of the aire (see note on Eph. vi. a.) even the lowest of those where the birds fly, which accordingly are called the foules of heaven. And so all this is fitly comprised under the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; but here (where the heavens are named before) the aery regions peculiarly; the He∣brews having no other word for the aire, but either this, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 heavens, (which also is generally derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be∣cause waters are there.] The word which now adaies they use for the aire 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being clearly taken from the Greek; when yet it cannot be questioned, but the sa∣cred writers had some word by which they called it, viz. this of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which accordingly the Chal∣dee here render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aire.

V. 3. There is no speech] The [ b.] understanding of this verse seems to depend on the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.539 That commonly signifies not, and is perfectly all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, only

with the addition of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Now both of these being oft used for all sort of exclusive particles, without, besides, unless, hence it is that the learned Grotius renders it in this place fine, without, i. e. without the voice or words, pre∣cedent. If this liberty may be taken, I may then propose ano∣ther notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lightly deduced from these. For of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the lexi∣cographers tell us, that in Arabick it signifies sed, but. And the Arabick being but a dialect of the Hebrew, we may thence con∣clude, that thus it antiently sig∣nified among the Hebrews: and if that may be admitted, then the whole verse will be thus clear∣ly rendred, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non sermo, not speech, i. e. they (the heavens and firmament) have no speech, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nor words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but, or notwithstanding, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their voice is, or, hath been heard; i. e. either, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.540 voice frequently signifies thunder, their thunder is heard, or else more generally, they have wayes to proclaim, or make known the attributes of God, though they are not able to speak. Besides this way of interpreting the verse, by this notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for [but] or [yet] or [notwith∣standing] another offers it self, by rendring it non, not, as it, without question, and most vul∣garly, signifies. Thus, they have neither speech, nor words, their voice 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not, or hath not been heard; yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their line we render it, is gone out into all the earth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their words to the end of the world. Which if it be accepted, we must then suppose a difference to be made by the Psalmist betwixt 〈 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 the Heavens are said to want, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which they are said to have. The three former are such as belong to men peculiarly, rendred by the Lxxii. 〈 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 〉, talk, and words, and voi∣ces: and though the last be ordi∣narily used for thunder, yet ta∣king it, by analogy with the o∣ther two, for an humane voice, it may truly be said, that the hea∣vens have none of these. But two other things there are, which are fully equivalent, if not supe∣rior, to these, and those do emi∣nently belong to them. What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here signifies, is a matter of some doubt. It ordinarily de∣notes a line, such as being joyned with a plumbet, marks out any thing in architecture, shews and directs what to do, how to square the timber, &c. as well as words could do. From hence also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Abenezra is found to sig∣nifie book-learning, as when chil∣dren learn one line after another. And thus it may here be under∣stood, that the heavens direct men to the knowledge of God as evidently, as a line directs the workman in architecture: or again, that the heavens are as it were the book (to that they are compared Rev. vi. 14.) wherein God may be read by all the world; and so the lines of that book or volume are the indications of a deity, that may there be read. But beside this, the word is in Arabick found to signifie vociferation or crying a∣loud, (see M^r. Pocock Miscel. c. 4. p. 48.) and to this the Lxxii. re∣fer, reading it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a loud voice, which is more then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 voice, by which they render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the former verse, and general∣ly in other places: which is an e∣vident proof, that the Lxxii. did not here for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it is ordinarily imagined, for then in all reason they must have rendred it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 voices, as in the verse immediately precedent they had done. As for Capellus's

conjecture, that they deduced 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in Chaldee and Syriack signifies to declare, and indeed is so used here v. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sheweth knowledge, there is no need of that; only it may make it more probable, that this sense of declaring, or shewing, belong'd originally to this word, by the near affinity of this other word, that signifies the same. Mean while it is certain, that the Apo∣stle citing this place, reads it, as the Lxxii. did, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their shril or loud voice: which no∣tion of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may therefore deservehere to be preferr'd before that other of line, which belongs to it in other places, and is with∣out any metaphore very really competible to the heavens, as they comprehend the aerial re∣gions, in reference to the loud sounds of thunders, that oft come from thence, and declare the pow∣er of God. Then for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.541 which is also attributed to the heavens, that comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Piel to say, or speak, but this, frequently, not by words, but by any other significative expressions. So Prov. vi. 13. he winketh with his eyes; he speaketh with his feet, he teacheth with his fingers: the Hebrew hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (such lan∣guage as it seems the feet have) which the Lxxii. render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he signifies. The same word sig∣nifies in Chaldee clamorem, a cry or loud voice, and so agrees also with the second notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a loud voice. And then we have the full and clear meaning of the place; that though the heavens and firmament have neither speech, nor words, nor voice pro∣perly so called, yet they have o∣ther wayes of declaring and ma∣king known the attributes of God, whereby they speak much louder than any speaker or teacher on earth can do. This is literally true, in respect of that loud noise and roaring of the thunder; but much more so, in respect of the wonderful order, light, influen∣ces, &c. of those heavenly bo∣dies, which so signally set out the power and wisdome of the Creator of them. This being clearly the importance of the place, the only remaining diffi∣culty is, how that which is thus spoken of the heavens, and the loud voice and noise of them, is applicable to the Apostles purpose, to which it is cited Rom. x. 18. which is evidently to faith in Christ, v. 9. it being not obvious to discern, how the thunder, and other such language of the hea∣vens, do reveal, or declare and preach that. To this the answers may be, 1. That as the faith of Christ is considered more gene∣rally, for the acknowledgement of the one true God of Heaven and earth, in opposition to the gentile idolatry, or moreover of the gratious goodness of God to men, (which we know was most illu∣striously revealed and sealed to us in Christ, and so the belief of that is in effect the believing on Christ;) so this place of this Psalm directly belongs to it, and accordingly such arguments as these are frequently used by the Apostles of Christ, to induce that faith. So Acts xiv. 16, 17. God in times past suffered all nations to walk in their own wayes; nevertheless he left not himself without witness, in that he did good, and gave us rain from Heaven, and fruitful seasons, filling our hearts with food and glad∣ness: where it seems the rain and fruitful seasons were lookt on by the Apostle, as testimonies and proofs not only of the deity, but also of the truth of that whole do∣ctrine, which now the Apostle was about to reveal to them, and so no improper means of indu∣cing

this faith of Christ. And so Rom. 1.20. the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gods works or doings in the world, are lookt on, as competent means to convince men of the divine es∣sence, and attributes, and to render all idol-worshippers unexcusable. And it is not altogether impro∣bable, that the same Apostle, which had oft used this argument to inforce belief, might, in that tenth to the Romans, in passing, touch on it, speaking v. 12. of the no difference betwixt Jew and Gentile, both of them having assurance, that if they sincerely serve and wor∣ship the true God, now revealed in and by Christ, they shall be saved; and all the question being how they shall now thus call on him without belief, believe without a preacher— the answer is given in the words of those places of Scri∣pture, which testifie this know∣ledge or belief to have been abun∣dantly preached or revealed to them. And then why may not this be one inferiour testimony of this kinde, to prove that all sort of men, Jews and Heathens, have heard, i. e. had a competent measure of this knowledge of Gods great goodnesse toward men revealed to them, that the Psalmist speaking of the glory of God, those glorious attributes of pow∣er, mercy, and wisdome, which are to be adored in him, and expres∣sing poetically how the heavens declare, or set it forth, hath these words, their loud sound is gone out into all the world, and their words, or significative expressions, into the ends of the world, meaning thereby this knowledge of God, and his glo∣ries which his works of creation preach aloud to all the men in the world? This, I say, is a possi∣ble, and no very improba∣ble meaning of the Apostle in his citation of these words. But then secondly, as the faith of Christ signifies more strictly the whole Christian saith at large, as it was now promulgated by the A∣postles, and as that was founded in the preaching, miracles, death, and resurrection of Christ, and as it was opposed to the Jewish Mosaical oeco∣nomy, of which this was to be the reformation; so those words, being spoken literally of the heavens, are yet in a more sublime manner of allusion and accommodation ap∣plyable to the Gospel preached, as to all the world, so peculiarly to the Jews: that as the heavens &c. preached a deity, proclai∣med the power and goodnesse of God toward men, and so their loud sound went out over all the world; so, in a much more eminent man∣ner of completion, was this far∣ther accomplisht in the Apostles of Christ, who had a very loud and audible voice, and that, ac∣cording to Christs appointment, was now gone out into all the world, and heard by all the nations thereof, the Jews as well as Gentiles, and indeed the Jews first, who there∣fore have no cause of objection against the proceeding now taken, in departing from them, and go∣ing to the Gentiles. And this indeed seems to be the best solu∣tion of the difficulty, as the words in the Apostle are an answer to the Jews objection, How shall they believe without a preacher, viz. when the Apostles forsake and give over preaching to them. And it is no news that such accommodations, and fuller completions of passages in the old Testament as these, should thus be made use of by the Apostles, the like being frequent among the Evangelists, and some of them expressly styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fulfillings of prophecies, when yet the passages themselves, thus made use of, had a first and lite∣ral truth in some matter of fact farr distant from thence; as when

to Christs returne out of Aegypt is accommodated that of Hoseah concerning the children of Israel, Out of Aegypt have I called my son, Mat. 11.15. (see note on Mat. 11. ^k.) Of the application of this whole passage to Christ, see more Note ^c. and ^d.

[ c.] V. 4. He sett] The Hebrew reading is here most perspicuous, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.542 to the sun he hath set a Taber∣nacle there; and so the Chaldee agrees, to the sun he hath set a Ta∣bernacle of brightnesse, or bright Tabernacle there. And the Trans∣lation which the* 1.543 Author of the Questions and Answers under Justins name mentions, under the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the literal transla∣tion out of the Hebrew tongue into the Syriack, varies but little, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in them he set the Tabernacle of the Sun. But the Syriack, which we now have, and which seems not herein to be the literal rendring of the Hebrew, but of the LXXII (and so also the Latine, and Ara∣bick, and Aethiopick,) give it an∣other sense, as if God were said to set his own Tabernacle in or on the Sun, in the Heavens: In sole posuit, in the Sun he hath set his Tabernacle, saith the Latine, and Arabick, and Aethiopick, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Upon the Sun he fixt his Tabernacle in them, saith the Sy∣riack: and all these, as rendring the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which literally sounds thus; and from thence the LXXII. are supposed by ma∣ny to have read the Hebrew o∣therwise than now we have it. But this I suppose a groundlesse resolution, and shall rather pro∣pose to consideration, whether their Greek version it selfe, being only understood according to the idiome of the Hellenists, be not exactly accordant to our Hebrew. For 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in their dialect,* 1.544 is perfectly all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the Sun in the dative case, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to believe in God] is no more than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God] in the dative, and many the like; and 2.* 1.545 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is as frequently used for [there,] and then the LXXII. shall clearly thus be rendred, To the Sun he hath set a Tabernacle there, i. e. in them, or in the hea∣vens; and that is all that the He∣brew as we now have it, affords. Now for the use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.546 Tabernacle, that Author of the Questions and Answers under Justin Martyrs name, interprets it to the sense of those words of the Psalmist in another place, Psalm civ. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he extendeth or spreadeth out the heavens like a skin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the extension of skins makes a Tabernacle. But if the whole place have a farther completion in Christ, (see notes ^b. and ^d.) then will here be an intimation of it also; Christs incarnation Joh. 1. being thus exprest by that Evan∣gelist, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word was made flesh, and he pitcht his Taber∣nacle or Tent among us.

V. 4. For the Sun] What is here [ d.] said of the Sun, Justin Martyr in his Dialogue with Tryphon affirms to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.547 a Scripture spoken of Christ. Thus we know the title of Sun of righteousness, in the Pro∣phecy of Malac. ii. 2. is mystically understood to denote Christ, who is that true light, which coming into the world lighteneth every man. And so that of the Bridegroom, to which the Sun is here resembled, is a signal title of Christ, in respect of his Spouse the Church: and

so also that of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.548 or strong, whether gyant, or Champion, emi∣nently denoting Christ, among whose titles is that of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mighty God, Isa. ix. 6. and accor∣dingly saith* 1.549 Justine, it is by the heathen Poets transformed into that fable of Hercules, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a strong man, and one that went over the whole earth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that he was the Son of Jupiter, born of Alcmena, who died and re∣turned to heaven again. Now of these two similitudes here used, the former, that of a Bridegroom coming out of his chamber, will not be perfectly understood, but by referring to the customes a∣mong the Jews: among whom the Bridegroom was wont to goe with his Bride into a place of secre∣cy, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.550 as here his chuppa, or bride-chamber, there to talke with her more familiarly; and this as a ceremony of confirmati∣on to the wedlock. Whilst he was there, no person came in, but his friends and attendants waited for him at the dore, with torches or lamps in their hands: and when he came out, he was received with great joy and acclamation by all that were there. To this custome many places of the Gospels refer, especially that of Joh. iii. (see Annot. c. on that chapter) and generally Christ is the person meant by that bridegroom. Now as those bridegrooms were solemn∣ly brought out from under the chuppah by their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lamp-bearers or torch-bearers; (see Mat. xxv. 1.) so when the Sun after some space of darknesse comes to us, as out of his chuppah, or place whither he hath retired, not to be seen (in the morning, at the rising of the Sun, saith the Chaldee) the morning starre, called Phosphorus, light-bearer, is just that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that comes before him. And thus in the mystical sense, when after a long night of captivity, (a cessa∣tion of all sorts of Prophecies and Revelations of God to the Jews, whether by Urim and thummim, or by voice from heaven) at last this sun of righteousnesse was ready to come forth, then in Zacharie, and his son John the Baptist (of whom it is peculiarly said, he was a burning and a shining lamp,) this light from heaven, that of Pro∣phecy, began to shew it selfe as the Phosphorus or Daduchus, the light-bearer or torch-bearer, to bring out this bridegroom into the world, who, when he was come, should imitate the Sun in his course, inlighten and warme all the parts of the habitable world, be∣fore he set again. This, we know, Christ did, by sending out his raies (by those his Apostles are to be signified) into all the world; which makes it still the more rea∣sonable to interpret the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.551 their loud voice, of the Apostles of Christ, and not only of the in∣dications of the Deity in the creature.

V. 8. Pure] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the verb, [ e.] to make pure, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pure, and of that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.552 here is thought to be the feminine, and so to signifie pure; so the Chaldee rendring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pure, and the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as purity and clarity, are all one. But it is not so regular, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 should be the feminine of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but rather 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and then it may not be amisse to remember a notion of the verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to take food, and from thence the noune 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 esca, cibus, meat or food. So Lam. iv. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for food in the plural, the Chaldee renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for food: so Psal. Lxviii. 22. they gave me gall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for food; so 2 Sam. xiii. 5, 7, 10. And

to this sense the context seems here to incline it; First, by rejoycing the heart, precedent, which being the effect attributed to wine, 'tis agreeable that this second part of the verse should belong to meat, and the effects thereof: and so secondly it follows, it enlightens the eyes. That that is an effect of taking food peculiarly, hath been noted at large Psal. xiii. note ^a, from that passage of Jonathan, when the tasting a little honey was the inlightning his eyes; and so the phrase is used to expresse any refection of minde or body. And so it will be most agreeable here, the law of God, and obedience there∣to, being the most proper aliment to the soule, (as it is said to be Christs meat to doe the will of him that sent him,) and the effect thereof all manner of refresh∣ment to the spirit; when on the other side, sin puts men into a sad, weak, famishing condition, such as the prodigal in the Gos∣pel is described in. To this sense of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for food the reader will be more inclined 1. by the con∣text,* 1.553 v. 7. where the law of the Lord is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to make my soule or life returne, which is the ordinary expression of foods refreshing us, when we faint with hunger. So Psal. xxiii. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he restores my soule, a consequent of the green pasture, and still waters, v. 2. he refresheth me. so 1 Sam. xxx. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and his spirit return∣ed to him, as an effect of eating and drinking, after fasting three dayes. so Lam. i. 16. the comforter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 restoring or bringing back the soule, i. e. he that should refresh me. And then this restoring of the soule, and being food to it, are in effect all one. This food being as that of Paradise, without the curse annext to it, afforded us by God without our labour, the fruit both of the tree of knowledge, and of life. 2. By the nature of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in the no∣tion of food is deduced from both the roots, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the for∣mer as a dimensum, or portion of meat, in the latter, as 'tis pur∣ged and drest, before 'tis fit for use.

V. 10. Fine gold] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.554 sig∣nifies, [ f.] will be uncertain. The Chaldee renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 obry∣zum fine gold, or gold of Ophir: so S. Hierome conceives obryzum to signifie, Ophirinum, that which comes from Ophir, which yeelds the finest gold. But the LXXII. render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pretious stone, and Psal. cxix. 127. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 topaz, which is a pretious stone. And this latter is very agreeable to the word, and is but a light variation of it in other languages, if we may believe Hesychius. For so he speaking of the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is but this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the Greek termination, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Paz is also called Topaz, and is a preti∣ous stone. Mean-while it is also clear, that it is used for fine gold also, of which the Crown is made, Psal. xxi. 3. and of which are vessels, Job xxviii. 17. and so it may be here also.

V. 11. Warned] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.555 [ g.] here used hath three significati∣ons: First, to shine, and is rendred, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to shine forth, Dan. xii. 3. Secondly, by a metaphore to admonish and warne, and then is rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ezec. xxxiii. 3. to signifie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ezech. xxxiii. 9. to de∣clare before hand; and Thirdly, to flourish, in the Chaldee Paraphrase Hos. xiv. 6. and Psal. xc. 6. From the second of these, most of the Antient Interpreters render it here: the Chaldee, thy servant was circumspect in them; the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 keeps them, and so oft elsewhere; and from them

the Syriack, Latine, Arabick, and Aethiopick. But the context seems rather to determine it to the first, or (which is all one) to the third sense, the glorious and flourishing condition that is to be attained to either in this, or in another world, by this means of careful obedience unto Gods com∣mands, and by no other; for to this it follows, that in keeping of them there is great reward.

[ h.] V. 13. Presumptuous] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ebullivit,* 1.556 intumuit, to boil, to swell, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 proud or insolent, one that on set purpose, deliberately commits any ill, and also the action that is so committed. This the Lxxii. render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Latine, ab alienis, from strangers, or strange sins, or other mens sins; most probably mis∣reading the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and ta∣king 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from strangers, for it.

[ i.] V. 14. Let the words] The He∣brew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.557 in the future is literally to be rendred, shall be, and so the Lxxii. and Latine read it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, et erunt; and the words shall be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ut complace∣ant, such as shall be acceptable be∣fore God, or in his sight, or, more expresly, an acceptable sacrifice. So 'tis used Exod. xxviii. 38. Lev. xxii. 20, 21. Isa. Lvi. 7. Jer. vi. 20. in all the places where it oc∣curs. And to this sense the con∣text confines it, speaking of that abstinence from all wilful known presumptuous sins, which is requi∣red of all men to make their prayers, or any other their best performances or sacrifices, ac∣ceptable before God; according to that of the Apostle, exhorting to lift up clean or holy hands, 1 Tim. ii. 8. and the Prophet Isa. i. 16. Wash ye, make ye clean: till then surely God heareth not sinners— John ix. 31.

The Twentieth Psalm.

TO the‖ 1.558 chief Musitian, a Psalm of David.

[Paraphrase.] The Twentieth Psal. is a form of Prayer to be used by the congregation for their Prince, in all times of danger, that God will protect and assist him. It was indited by David himself, and committed to the Prefect of his Musick, to be used as occasion requited.

1. The Lord hear thee in the day of trouble, the name of the God of Jacob* 1.559 defend thee;

Whensoever any di∣stress or danger be∣falls the King, we beseech the Lord of heaven to interpose his hand for him, to hearken to all his petiti∣ons, and perform them gratiously, and by his own almighty power to preserve him safe, as in an impregnable tower or fortress.

2. Send† 1.560 thee help from the sanctuary, and strengthen thee out of Zion;

Whatsoever aid or assistance he shall at any time want, that holy Majesty that exhibites himself in the ark of the tabernacle, which is now placed in Sion, and hath promised to grant those prayers which are duly addrest to him there, be gratiously pleased from his heavenly throne to send it down to him;

3. Remember all thy offerings, and‖ 1.561 * 1.562 accept thy burnt sacrifice. Selah.

Receive and answer all the requests that he hath at any time made to God, accept and reward all his oblations of piety, as signally, as when by fire sent from heaven to consume a sacrifice, he evidenceth his acceptation of it.

4. Grant thee according to thine own heart, and ful∣fil all thy counsel.

Whatsoever he doth now want and wish for, whatsoever de∣signe he hath in his heart to accomplish, the Lord of Heaven by his power and wisdome gratiously dispose, and perform it for him.

* 1.5635. We will rejoyce in thy salvation, and in the name of our God will we set up our banners. The Lord fulfil all thy petitions.

It is thy strength and guidance and pros∣pering hand, thou Lord of hosts, on which only we de∣pend for success and victory: to thee therefore alone will we give the praise of it, when either we go out to battel, or return with conquest; it shall be only in confi∣dence of thy aid, and with acknowledgement of thy mercy. And therefore now that our King goes out to battel, we have nothing to do, but to invoke thy assistance, that thou wilt be present with him in all his wants, prosper him whatsoever he undertakes.

6. Now know I that the Lord saveth his annointed; he will hear him from his holy heaven, with the saving strength of his right hand.

And of this are we confident, that he which hath advan∣ced him to be King over his own people, will interpose his hand for his rescue and deliverance, the God of heaven is of abun∣dant strength to secure him, whatsoever the distress be; and he will certainly do it, as illustriously, as if by his own right hand from heaven, his holy seat of mansion, he should reach out deliverance to him.

7. Some‖ 1.564 * 1.565 trust in chariots, and some in horses; but we will remember the name of the Lord our God.

Let others talk of their military prepa∣rations, that they have so many chariots and horses, are so strongly provided for the approach of their enemies, and therein place their confidence; that is not our method, but only to make claim of Gods protection, that through him we go out to battel, and on him de∣pend for the victory, and on no strength or preparations of our own.

8. They are brought down and fallen, but we are risen and stand upright.

And as they that thus go out, talking of their own strength, are sure to miscarry by that confidence, so shall not we fail of victory, through this far surer dependance, the strength of our God of Heaven.

9.† 1.566 Save, Lord,* 1.567 let the King hear us when we call.

O Lord of Heaven, preserve and deliver the King out of all his streights, and let all the congregation resound Amen, confident∣ly beseech God to grant this their devout petition, which they believe to be most ac∣ceptable to him, their duty to offer, and such as he will not fail to grant to their im∣portunate and fervent prayers.

Annotations on Psalm XX.

[ a.] V. 3. Accept] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.568 signifies pinguis fuit, was fat, or, was made fat, and so 'tis rendred here by the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let thy holocaust be made fat, i. e. (as fat and good sacrifices are wont to be) accepted: so the Latine, pingue fi∣at. But the word hath yet a far∣ther notion: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies ashes, Lev. i. 16. Jer. xxxi. 40. and from thence the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in∣cineravit to turn to ashes; which for God to do to a sacrifice, (to send fire from heaven, and burn it to ashes, 1 Kings xviii. 38.) is a sure token of his accepting the sa∣crifice, and him that offers it, as there he did Elijah: and accord∣ingly in Arabick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath the no∣tion of receiving or accepting, as is to be seen in Alkamus. And thus, I suppose, it is taken in this place; the Lord consume to ashes thy burnt offerings in token of accept∣ing them. Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 remembring] in the beginning of the verse, be∣ing, as here, applied to sacrifices, is taken in a peculiar notion, so

as to include acceptance.

[ b.] V. 5. Set up our banners] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.569 is questionless from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to lift up a banner, (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nifies) and this as a token of mili∣tary courage, going out alacriously to battel. Thus the Chaldee renders it, we will display our ban∣ners; but the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we shall be magnified, and so the Latine, Syriack, Arabick, and Aethiopick. This is general∣ly thought to proceed from their mis-reading the word, inverting or transposing the letters, and reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 magnus fu∣it, was great. But it may also well be, that they thus thought fit to paraphrase the word in the true reading; for so displaying or setting up of banners is a mode of triumph and military magnificence, and so seems to be used here.

[ c.] V. 7. Trust] It is not certain what the verb is, that is to be supplied in the former part of this v. 7. That there is an ellipsis is manifest, yet none of the antient interpreters have supplied it, but read just as the Hebrew doth, some in chariots, and some in horses, but we—Our English, as being directed by the sense, putteth in [trust,] some trust in chariots— But the surest way will be to let the beginning of the verse depend on that verb which follows in the end of it, for so certainly it lies: some do recount, or make mention of their preparations for the war, their chariots or horses, how strong or well provided they are in these; but we will recount the name of the Lord, as depending only on his blessing, or prospering hand. And if the preposition [ב* 1.570 in] seem to resist this, the account is obvious, that the same is also prefixt before 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 name, and in∣deed seems to be superfluous (as oft it is) in both places; and then being left out in the rendring the latter part of the verse, we will re∣member the name—there is little reason it should be conceived to have any weight in the former part of it, (but either be rendred in all the three places, or equally be omitted in all the three.) And then the sense will be clear; some make mention of their chariots, and some of their horses; but we will make mention of the name of the Lord our God: or, some recount their chariots—but we will recount the name of the Lord our God, and thus the Jewish Arabick trans∣lator interprets it. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.571 we will recount, or remember, the Lxxii. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we will be magnified, or we will tri∣umph, the same word that they had used v. 6. instead of lifting up banners; which makes it the more probable, that in both places they chose to paraphrase, rather than render the Hebrew, and did not mis-read the Hebrew, as there it is thought, but here it is not pre∣tended. The Latine use the like liberty, and from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (another reading of the Lxxii.) read invocabimus, we will call up∣on the name of the Lord. But the Syriack, Aethiopick, and Ara∣bick follow the Lxxii. in their for∣mer reading.

V. 9. Save Lord] The ren∣dring [ d.] of this last verse is very un∣certain among interpreters. The Chaldee, free from all ambiguity, render it, Lord, save us, O strong King, receive our prayer: and so the Syriack, The Lord shall save us and our King shall hear us: but both these adde the Pronoun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 us, above what we read in the He∣brew. The Lxxii. on the other side render, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, O Lord, save the King, and hear us —and the Latine, Arabick, and Aethiopick follow these, and so Apollinarius,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉— O eternal God, save the King, and hear when—Here the Lxxii. ad∣here exactly to the Hebrew in the first part,* 1.572 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lord save the King; but in the second render it, as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the second person, which they render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hear us; whereas the Hebrew reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.573 in the third person, let him hear us. This Joseph Scaliger will have understood of King David him∣self, by way of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, taking it for granted, that as the people prayed to God for the King in the five first verses of the Psalm, so the King answers them v. 6, 7, 8. and then that the people again in the beginning of the last verse wish, or pray, that the King may answer them as he had done in those three verses, i. e. that he might be victorious, and so be able to an∣swer them in that Eucharistical manner. But there is neither need nor ground for this phansie. For 1. the whole Psalm is equally sung by the people, some part of it by way of prayer for the King particularly, the rest for them∣selves going out to battel with him, and so imbarkt in one common concernment. And 2. if the former part be a prayer to God for the King, (as the whole pre∣cedent Psalm will inforce, especi∣ally v. 1. The Lord hear thee—) then certainly the latter part must also concern God, as the hearer of prayers, (his known peculiar stile;) and setting it, as the He∣brew doth, in the third person, 'tis most formally a prayer to God, and as much so, as if it were in the second, as v. 1. The Lord hear thee, in the third person, is certainly a prayer to God to hear. And for the transition from the second to the third person, 'tis very ordinary in Hebrew; and the account of it may here be ve∣ry reasonable, that having pray∣ed solemnly for David, Lord, save the King, (which sure our Liturgy hath from hence) the whole congregation joyns in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of confidence, that their prayer shall be heard, as in an Amen, (of which that is the full importance) the Lord shall hear us when we call upon him. And so this seems to be the undoubted meaning and rendring of the verse; a prayer for the King in both parts, in the one by name, in the other comprehensively. And that makes it more probable, that the Lxxii. should by way of expli∣cation put both in the second per∣son, (as fittest for the petitionary address) than that they mis-read the Hebrew, the sense of which they retain'd so perfectly. From this form of acclamation to, and prayer for the King, and the like, Psalm cxviii. 25. is the Hosannah taken, Mat. xxi. 9. being but a corruption of the Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Save] heer, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 save now, or, save I pray] in that other Psalm. See note a. on Mat. xxi.

The Twenty First Psalm.

TO the| 1.574 chief Musitian, a Psalm of David.

[Paraphrase.] The Twenty first Psalm was indited by David himself, and committed to the Prefect of his Musick, to be sung by the quire, in the assembly of the people, as a form of thanksgiving to God, upon occasion of any victory over his and Gods enemies.

1. The King shall joy in thy strength, O Lord; and in thy salvation how greatly shall he rejoyce?

O blessed Lord, thou hast gratiously inter∣posed thy hand of power for our soveraign thine annointed, thou hast delivered him out of all his dan∣gers; in this thy gratious and seasonable exhibition of thy self, he hath all cause to re∣joyce and triumph exceedingly. (This hath a more eminent completion in the Re∣surrection of the* 1.575 Messias.)

2. Thou hast given him his hearts desire, and hast not withholden* 1.576 the† 1.577 request of his lips. Selah.

Thou hast given him a most liberal return to all the most ear∣nest requests, that with tongue or heart he hath addrest to thee.

3. For thou* 1.578 * 1.579 preventest him with the blessings of goodness, thou settest a crown of pure gold on his head.

Thou hast bestowed on him, of thine own free bounty, all sorts of the most valuable mercies, thy special favour, and all the effects thereof: and as thou didst first advance him to the regal throne, so hast thou now most eminently se∣cured him in it, and made his crown more illustrious, his glory more conspicuous then ever.

4. He asked life of thee, and thou gavest it him; e∣ven length of dayes for ever and ever.

He besought thy de∣fence, that thou wouldest preserve his life, and not suffer his enemies to prevail against it; and thou hast heard him a∣bundantly, granted him a very long, and peaceable, and prosperous reign, and by thy faithful promise secured the Crown to his posterity, to the time of the coming of the Messiah, who must be born of his seed, and when he comes, be install'd in a glori∣ous kingdome, that never shall have an end.

5. His glory is great in thy salvation: honour and ma∣jesty hast thou laid upon him.

Thou hast, by inter∣position of thy hand for his deliverance, brought great glory and dignity to him, made all men see, how he is valued by thee, and thereby exalted him to the greatest honour and majesty of any man in the world.

6. For thou hast| 1.580 made him most blessed for ever; thou hast made him exceeding glad with thy countenance.

Thou hast blessed him in such a degree, that, as it was pro∣mised Abraham Gen. 12.2. thou shalt be a blessing, so it is now performed to this son of Abraham, they that will bless any, shall use this form for time to come, Let him be blessed by God as David was; thy special favour and kindness toward him hath been matter of most triumphant joy, and exultation to him.

7. For the King trusteth in the Lord, and through the mercy of the most high he shall not be moved.

And as he hath al∣wayes reposed his trust and affiance in God, so hath he never miscarried in his undertakings; Gods most powerful hand hath been most seasonably and mercifully reacht out to him, and secured him in all his dangers.

8. Thine hand shall finde out all thine enemies; thy right hand shall finde those that hate thee;

9. Thou shalt make them as a fiery oven in time of thine anger: the Lord shall swallow them up in his wrath, and the fire shall devour them.

Those that oppose or set themselves a∣gainst God, shall be sure to be brought down, and discom∣fited by him. They that hate God shall meet with effects of his hatred. Gods displeasure is very heavy, and flaming, and insupportable, and the effects of it no lesse than a most formidable and utter destruction.

10. Their fruit shalt thou destroy from the earth, and their seed from among the children of men.

And this ruine that falls on them shall proceed to their po∣sterity, even to the utter eradication of their families.

11. For they‖ 1.581 * 1.582 intended evill against thee; they imagined a mischievous device† 1.583 which they were not able to performe.

And this is a just vengeance on them, for the evil designes which they had a∣gainst him whom God had set in the throne: The malignity of their purpose is thus punisht, though they were not able to bring it to effect, God thus blasting and frustrating them.

12. Therefore shalt thou* 1.584 * 1.585 make them turne their back, when thou shalt make ready thine arrows upon thy strings against the face of them.

In reward to their evil intentions God shall set them in a battalio before him, and then assault them most hostilely, and with the weapons of his sharpe displeasure most sadly infest and destroy them.

13. Be thou exalted, O Lord, in thine own strength; so will we sing and praise thy power.

And this his venge∣ance on his enemies, as it is an exalting of his almighty power in the sight of all men, so is it that for which we, that receive the advantage by it, are eternally obliged to rejoyce, and blesse and magnifie his holy name.

Annotations on Psalm XXI.

[ a.] V. 2. Request] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to espouse, Deut. xxi. 7. he that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath espoused a woman; so Exod. xxii. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.586 a virgin espoused, and Deut. xxii. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And so the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the same sense. And if from that root came the noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here with ש, it would elegantly be rendred the espousal of his lips, i. e. his most important considera∣ble desire, which he had set his heart upon, and so often begg'd of God. What that was, appears v. 3. setting the crown upon his head, setling him peaceably in the throne. Thus Cant. iii. 11. Solo∣mons day of Coronation is called po∣etically the day of his espousals, and the day of the gladnesse of his heart, i. e. the day that he desired so ear∣nestly, set his heart on, and was so glad when it came. But if the roots be distinguished by the posi∣tion of the point over ש, then as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is not else-where to be met with in Scripture; so there may be place for conjecture, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 had originally the same sense, that now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Chaldee and Syriack hath for effudit, pou∣ring out. For the Lexicographers (that render it elocutio and exposi∣tio, and yet produce no other place but this, wherein they pre∣tend it to doe so) are well recon∣cileable with this, and so are most of the antient Interpreters, though they have rendred it vari∣ously; the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the will, or as other copies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the prayer of his lips, that which the

lips poure out in prayer; and the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the interpretation or exposition of the lips, agreea∣ble to the Arabick notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) for indici∣um. But the Syriack have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the preparation of his lips, that which he hath first prepared in the heart by meditation, and then pou∣red out at the lips.

[ b.] V. 2. Preventest] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.587 in Piel hath several significations; ordinarily to pre∣vent or anticipate, but withall to meet. Deut. xxiii. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we render, they met you not with bread and water; and so the Chaldee renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 occurrerunt me, and the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: so Nehem. xiii. 2. they met not— so Isa. xxi. 14. we read they preven∣ted not; it should be, they met not with bread him that fled: In all which the LXXII. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to meet. So Mich. vi. 6. where∣withall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall I meet the Lord? and again 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall I meet him with burnt-offerings? we read, come before; which if it be in the noti∣on of preventing, certainly be∣longs not to that place. And thus it most probably signifies here, thou shalt meet him with benediction of good, as when Melchizedeck met Abraham, and brought forth bread and wine, and blessed him: So Gods coming out to meet us with blessings is a very proper expression of his bounty in obliging and loving us first; as Job xLi. 2. who 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath begun any kindnesse to me, obli∣ged me first, and I will repay him? The rendering of Castellio is here most perspicuous, and fully ex∣pressive of the sense, eum egregiis affecisti beneficiis, thou hast bestowed most eminent favours on him.

[ c.] V. 11. Intended] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from whence is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here,* 1.588 sig∣nifies two things; 1. to incline or decline, and 2. to stretch out, ex∣tend, distend. But how in either of these notions it shall be joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, it will not be easy to judge. The LXXII. render it in the former notion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they bow'd down evill things on thee; and the Latine, declinaverunt in te mala; and the Syriack seems to accord, rendring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the Arabick, they bow'd down. If this be the notion of the word, then it will best be rendred, they wrested, or perverted evill things against thee, (as Exod. xxiii. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to decline, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to pervert, is used, and a∣gain v. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou shalt not pervert) i. e. by perverting or di∣storting thy words, framed accu∣sations, calumnies (which are sty∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 evill or wicked words or things Matth. v.ii.) against thee. In the second notion it is ordinarily applyed to lines & cur∣tains; and then to spread evill a∣gainst any, may be a phrase taken from the spreading of nets, (as Ps. CXL. 5. they spread a net with cords) for the insnaring of any. But the Chaldee, which render it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies first to beate out and compresse, and thence to machinate, contrive, or forge in the brain (in which sense it best agrees with imagining, that follows) make it probable to be taken from the Metallists, who beat out, and so extend or distend their metalls, and so frame them into any fashion: from whence, by an easy metaphor, it may be drawn to that of designing, or forging any evill against ano∣ther.

V. 11. Make them turne their [ d.] backs] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.589 signifies a shoul∣der or shoulder-blade, there is no question, Scapula, that part of the body which from the neck reacheth on both sides, before, and behinde, to the arme. But what the mean∣ing

is here of the Poetical phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou shalt set them a shoulder,* 1.590 is not so easie to resolve. The Chaldee reads it, Thou hast set them to thy people 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one shoulder. The sense of it seems to be best fetcht from that which follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.591 to thy strings, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nervus, a bow-string, Psal. xi. 2. The LXXII. seem not to have understood it, rendring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in thy re∣mainders, as if it were from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 reliquus fuit. But sure it sig∣nifies the strings of a bow, as the instrument of shooting or wounding: and then whether we joyne that to the praecedent words, Thou shalt set them a shoulder for thy bow-strings,] or to the subsequent words, Thou shalt set them a shoul∣der, with thy bow-strings thou shalt prepare against the face of them,] the latter part must have some in∣fluence on the former; and then either way, the setting them a shoulder] will be either the setting them in aray, drawing them up in a full and fair battalio, that so his arrows may freely play upon them, which in the end of the verse are said to be prepared against the face of them; or, to the same sense, thou shalt make them as one neck (so the Jewish Arab. renders it) for slaughter. Somewhat parallel to this we have Hos. vi. 9. where it is said of the Priests 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they killed shoulderw-ise, or by the shoulder. The Chaldee render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one shoulder, in the same words, as here they use to ex∣pound 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shoulder: which shews it to be a proverbial forme, to signifie sure, and uniforme slaughter. This the learned Castel∣lio saw, and paraphrastically, but very significantly, exprest; Nam tu eis pro scopo collocatis, rectâ in eos tuis nervis collineabis, For thou shalt set them as thy butt or marke, and with thine arrows aime straight at them. And this sure is the perspi∣cuous meaning of this darke place. For the souldier in pro∣cinctu, both in the antient and mo∣dern wars, was, and is wont to oppose onely the shoulder to the enemy, that being the most com∣modious posture both for defence and offence. Thus the Phalanx was drawn up; thus our stand of pikes are accustomed to charge; thus the Archers draw the bows, the Musketiers give fire; so the swordmen receive the enemy, co∣vering the left shoulder with the buckler, and they that use no buckler, yet stand upon a guard of like nature, and hold it for a rule, never to leave open the whole body to the opposite. All which gives the account clearly, why the phrase of setting them a shoulder] is here used, because that was the military posture. Abu Walid interprets it, thou shalt set them as one side, or on one side, viz. to deale with them all alike, comparing the use of it here with that in Hoseah c. vi. 9.

〈…〉〈…〉

The Twenty Second Psalme.

TO the‖ 1.592 chief Musitian* 1.593 upon† 1.594 Aiieleth Shahar, A Psalm of David.

[Paraphrase.] The Twenty Second Psalm was composed by David, on occasi∣on of his own flying from his persecutors, and the calamities that befell him at that time, and belongs mystically to the crucifixion of Christ, and was therein most lite∣rally fulfilled in several passages, see Matth. xxvii. 35.43. and was by Christ recited upon the Crosse, either all, or at least some part of it, Matth. xxvii. 46. The Psalm thus composed by David, was committed to the Praefect of his Musick.

1. My God* 1.595 my God, why hast thou forsaken me? * 1.596 why art thou so farre from helping me, and from the words of my roaring?

O my God, O my God, I am forsaken by thee, mine ene∣mies prevail against me, and all my lou∣dest and most importunate cryes to thee for helpe, bring me no relief: How long wilt thou thus leave me to this state of destitution? I beseech thee at length to look upon me (This was farther completed in Christ upon the Crosse, when his divine na∣ture suspended the exercise of his omnipotence so farre, as to deliver up his body to that reproachfull death, and reall separation from his soule; Mat. xxvii. 46.)

2. O my God, I cry in the day time, ‖ 1.597 but thou hearest not, and in the night season, and† 1.598 am not* 1.599 silent.

O my God, I call and cry unto thee continually, day and night, and thou givest me no redresse, nor least cessation to my afflictions.

3. But thou* 1.600 art holy, * 1.601 O thou that inhabitest the praises of Israel.

Yet am I not discou∣raged by this; I am sure that thou con∣tinuest faithful and true, such as canst not forget thy promises; thou art he that hast, and wilt continue to doe all wonderfull things for thy people: and even when for a time thou permittest them to be opprest by their enemies, thou art still most worthy to be magnified and praised by them.

4. Our fathers trusted in thee; they trusted, and thou didst deliver them.

We thy people have had long experience of thy mercy and fidelity: our fathers before us in all their distresses have placed their full affiance in thee, for rescue and deliverance, and never failed to receive it from thee.

5. They cryed unto thee, and were delivered; they tru∣sted in thee, and were not† 1.602 confounded.

Upon their humble and constant, and importunate addres∣ses to thee, they continually obtained deliverance from thee, and never were discom∣fited, or put to shame, in their trusting or relying on thee.

6. But I am* 1.603 a worm, and no man, a reproach of men, and despised of the people.

7. All they that see me laugh me to scorn; they* 1.604 shoot out the lip, they shake the head, saying,

8. He* 1.605 trusted on the Lord that he would deliver him: let him deliver him, seeing* 1.606 he delighted in him.

Mean while I am an abject, weak, con∣temptible person, reviled and set at nought by the vul∣gar and baser sort. All that behold my present low condi∣tion, think that I am utterly forsaken, and so mock me, and scoffe at me, for trusting in God, or rely∣ing on any aid of his, or taking any comfort or ground of hope from my being in his favour. (That these three verses have a largest and most literal completion in Christ in his crucifixion, see note e.)

9. But thou art he that took me out of the womb; thou didst make me hope| 1.607 when I was upon my mothers brests.

10. I was cast upon thee from the womb; thou art my God from my mothers belly.

But all this doth not discourage me. I know thy protection hath hitherto suppor∣ted me in my great∣est distresses and weaknesses. Thou broughtest me out of the womb of my Mother; which, duly con∣sidered, was a greater deliverance than that I now want from thee; and from that time didst sustain and uphold me, when I was not able to do the least for my self. When I came forth into the world, I had no inheritance, but thy special providence and preservation, which if it had been but one minute suspended, or withdrawn from me, I had been immediately lost: but this thou hast from my first conception thus long continued to me, and thereby testified to me convincingly, that as I have none to depend on but thee, so I may on thee confidently repose my trust.

11. Be not far from me, for† 1.608 trouble is near, for there is none to help.

Now therefore, in the approach of the greatest straits, and the most absolute destitution of all humane aids, be thou seasonably pleased to inter∣pose thy assistance, and not to forsake me utterly.

12. Many| 1.609 bulls have compast me;* 1.610 * 1.611 strong bulls of Basan have beset me round.

My enemies are very strong and puissant, and have besieged me very close, brought me to great straites.

13. They gaped upon me with their mouth, as a ra∣vening and a roaring Lyon.

And now are they ready to devour me: and therefore as a Lion, when he is near his prey, makes a terrible roaring, by that means to astonish the poor creature, and make it fall down, through the fright, before him; so do they now rave, and vaunt, and threaten excessively.

14. I am poured out like water, and all my bones† 1.612 are out of* 1.613 joynt; my heart is like wax, it is melted in the midst of my bowels.

My outward estate cannot better be re∣sembled, than by a consumptive body, brought extream low, dayly pining and falling away very fast, the bones starting one from the other (see v. 17.) and the very heart and most vital parts quite dissolved,

15. My strength is dryed up like a potsheard, and my tongue cleaveth to my jaws, and thou hast brought me into the dust of death.

The radical moisture so dryed up, that there is no more left, than in a brick or tile that comes scorcht from the kiln, the tongue dry, and not able to speak, and the whole body ready to drop into the grave.

16. For dogs have compassed me, the assembly of the wicked have inclosed me: they* 1.614 pierced my hands and my feet.

For my enemies come about me as fiercely as so many dogs, to rend and tear me; a multi∣tude of malitious people, like a ravenous Lion, have now got me into their power, beset me, and inclosed me, on design to wound and destroy me. (This was most e∣minently fulfilled in Christ at his crucifixion, that being a real piercing of his hands and feet, and that caused by the importunate clamors of the Jewish sanhedrim and people; and a more literal accomplishment of the words, than belonged to David.)

17. I may tell all my bones, they look and stare upon me.

My civil state, I say, is as low as their state of body, who have no flesh left on it, whose bones consequently are so wide and distant one from another, that they may be numbred (as Christs were to be, on another occasion, by being naked and distended on the cross) and are thereupon lookt on as a prodigy, and scofft at by all beholders (as Christ also was upon the cross, Matt. xxvii. 39.)

18. They part my garments among them, and cast lots upon my vesture.

They look on me as their prey, and all that I have as their lawful spoil or pillage, to be divided as by lot, and distributed among them. (This also was more literally fulfilled in Christ, John xix. 23.24. when the souldiers having divided his upper garments into four parts, finding his inner garment to be without seam, would not tear it, but rather cast lots who should have it.)

19. But be not thou far from me, O Lord: O my strength, hast thee to help me.

But be thou, O Lord, who art my only aid, in a speci∣al manner present, and with speed assistant to me.

20. Deliver my soul from the sword, my| 1.615 darling from the power of the dog.

Rescue me now, I beseech thee, that am lest destitute, and helpless, from the power and malice of these bloody men. (Or, as applied to Christ, thou shalt deliver me out of the grave, and not permit the very jaws or power of death, though it seize on me, to detain me under its dominion.)

21. Save me from the Lions mouth; for thou* 1.616 hast heard me from the horns of the Unicorn.

And as formerly thou hast answered my prayers, and pre∣served me from the strongest enemies, when they most insolently exalted themselves against me; so be thou now pleased to deliver me from those violent men who now are ready to devour me. (And thus was it fulfilled to Christ in his resurrection.)

22. I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.

And this shall give me continual matter of rejoycing, and proclaiming thy wonderful goodness toward me, and of making the most publick mentions of these thy unspeakable mercies, and ascribing the glory to thee, (this also was fulfilled in Christ, in the Apostles preaching his resurrection in all their assem∣blies, and magnifying God for it: See Acts ii. 47.) after this manner:

23. Ye that fear the Lord, praise him, all ye the seed of Jacob glorifie him, and fear him all ye the seed of Israel.

O bless and praise the name of our gra∣tious Lord, all ye that profess to be his servants, all ye whom he hath thus taken to himself to be his pe∣culiar people, and shewed such marvelous works of mercy among you; let this be a perpetual obligation to you to magnifie him, and perform all faithful obedience to him for ever. (Of this, as it respects Christ, see St. Peters Sermon Acts iii. 26.)

24. For he hath not despised nor abhorred the* 1.617 † 1.618 affli∣ction of the afflicted, neither hath he hid his face from him, but when he cryed unto him, he heard.

Because he is faith∣full, and constant∣ly ready to hear and answer the petitions of them that are brought to the lowest condition, and instantly answers them with timely relief, and never finally casts out, or rejects their supplications. (How this was fulfilled in Christ, see Heb. v. 7.)

25. My praise shall be‖ 1.619 of thee in the great congrega∣tion: I will pay my vows before them that fear him.

From these gratious revelations of thy self unto me, shall I fetch abundant matter of praise and thanksgiving, when I come to thy holy assem∣bly; and there will I constantly offer those sacrifices, which I now devote and conse∣crate unto thee, that all thy faithful servants may joyn with me in this duty. (This had its completion in Christ, in respect of the commemorative Eucharistical oblations, offered up daily in the Church, in remembrance of Christs death and resurrection.)

26. The meek shall eat and be satisfied; they shall praise the Lord that seek him: your heart shall live for ever.

As remembring what certain returns thou makest to the pray∣ers of the distressed, supplyest all their wants, givest them matter of thanksgiving, whosoever make their addresses to thee, and comfortest and revivest them with durable refreshments, when their condition is most disconsolate and destitute. (This is also fulfilled in the Evangelizing and com∣forting of the poor humble Christian, and in the Eucharistical spiritual food, and the vital effects thereof, of which Sacramentally and by faith they are made partakers.)

27. All the ends of the world shall remember, and turne unto the Lord; and all the kindreds of the nations shall worship before thee.

These miracles of thy mercy shall be recounted through all the world, and bring in many spiri∣tual subjects to thy Kingdome, to serve and adore thee. (This also was most eminent∣ly completed in the effects of the resurrection of Christ, that mighty work of Gods pow∣er, and mercy, and fidelity, when the Apostles preaching of it to all the world, brought in such multitudes of proselytes to Christ.)

28. For the Kingdome is the Lords, and he is the go∣••rnor among the nations.

Acknowledging that as the managery and sole government of all the nations of the world doth certainly belong to thee, so all subjection and faith∣full uniform obedience is most due unto thee. (This also was an effect of the promul∣gation of the resurrection of Christ.)

29. All they that be be fat on earth shall eat and wor∣ship, all they that goe down into the dust shall bow before him, and* 1.620 none can keep alive his own soule.

30. A seed shall serve him, it shall be accounted to the Lord for a generation.

31. They shall come, and shall declare his righteousness unto a people that shall be borne,* 1.621 that he hath done this.

And all this for the confirmation of all sorts of men in Gods service: 1. of those that enjoy prosperity in this world, as knowing that they have received it from God: 2. of those that dy, and live not themselves to see thy wonderfull work, yet shall their posterity behold and adore thee for it; or, all mortal men shall confesse that all life, and preservation, and deliverance is from God, and so they and their posterity shall betake themselves to thy service. (How this is fulfilled in Christ, see note n.) And so all successions of men shall declare to their followers, those that are not yet borne to those that shall come after them, how richly God hath performed all his promised mercies, and how seasonably and miracu∣lously, at this time of greatest need, he hath granted me his protection and de∣liverance.

Annotations on Psalm XXII.

[ a.] Tit. Aijeleth] For the meaning of the title of this Psalm, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the LXXII.* 1.622 may first be considered, which render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Latine pro susceptione matutina, for the morning help. This is by the Learned Grotius thought to proceed from their reading the Hebrew otherwise than now we have it; not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which v. 20. is by them rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 help. But that is a very remote conjecture, the words having no affinity in sound or writing. It is more probable, that from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 robur, strength, which is made use of for the aid and relief of others (as in that v. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou art my strength, hasten unto my help) they deduced the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and took it in the notion of relief, and so render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 help. Upon this conceited notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it is that Psal. cvii. 17. where the He∣brew hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.623 fools, they trans∣forming 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fool into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 robur, do consequently render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he helped them, the La∣tine suscepit, and the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 helped, or strengthened: and then joyning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.624 of the mor∣ning, with it, as denoting the hast or earlinesse of the helpe, they ren∣der it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for morning, or speedy, or early help. From this notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for strength, the Chaldee also para∣phrase it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. for a strong or powerfull oblation, perpe∣tual for the morning; perhaps from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a ramme (such as were usually offered in sacrifice) pitching on the notion of oblation. But the notion which the antient fathers, and from thence the interline∣ar, and most modern transla∣tions have pitcht on, is that of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an hind: so Prov. v. 19. in the forme wherein here 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an hind, and so frequently 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an hart, or stagge, Psal. xLii. 2. Gen. xLix. 21. Psal. xviii. 34. Cant. ii. 7. And this beast being general∣ly taken notice of for swiftnesse of foot, (as in that Psal. xviii. 34. thou

hast made my feet like hinds feet, in respect of his flight to some place of safety, in the following words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 swift as the hind saith the Chaldee) it is therefore here set to denote David in time of his flight from his persecutors; and the rather, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.625 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nifies also a Prince, Ezek. xxxi. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Prince of the Nations, Nebuchadnezzar, and Ezek. xv. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.626 say the Lxxii. the Princes of Moab: and so 2 King. xxiv. 15. we render the mighty of the land, the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Princes, and so Isa. Lxi. 3. And thus the title belonging primarily to David in time of his persecuti∣on, it very fitly also belongs to Christ at his crucifixion, he being that Hart, and that Prince, which was then pursued to death, and slaughter'd by the Jews; and the Psalm following in many passa∣ges more literally belonging to Christ than to David himselfe, in the first completion.

[ b.] V. 2. My God] In this verse the LXXII. their rendring is ob∣servable. First, for the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.627 My God my God, they read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God my God, look on me; and so the La∣tine: the Arabick and Aethio∣pick adde [my] in the first place, My God, my God, look upon me; the Jewish Arabick, my strong God, my potent God. Here 'tis evi∣dent, as oft in other places, that they gave a double signification of the latter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; first as reading it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my God, and then a∣gain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to me, which they chose to paraphrase by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 look, or give heed to me. But our Savi∣ours reciting these words upon the crosse, is an evidence, that this was not the Hebrew reading, but only the descant of the LXXII. Then in the end of the verse, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.628 my roarings, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rugi∣vit, they read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my errors, my incogitances, (as from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ignora∣vit, peccavit) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Latine delictorum meorum, of my faults; and so the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of my follies, and the Arabick in like manner. And this is a mistake also. But then thirdly, where the Hebrew hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.629 which taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adverbially (as oft it is) is literally rendred thus, the words of my roaring are farre from my help, i. e. from helping me; the LXXII. have followed this construction, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉— the words— are farre from my deliverance, or, from delivering me; and so the La∣tine, (and Aethiopick) longè à sa∣lute mea verba—the words are farre from my salvation. And to this the Chaldee agrees, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 farre from my redempti∣on are the words of my cry: and so the learned Schindler renders them, as an instance of the ad∣verbial use of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, procul à salute meâ verba rugitus mei, the words of my roaring are farre from my help; and Seb. Castellio to the same pur∣pose, only continuing the inter∣rogation from the beginning of the verse, cur à meis verbis queru∣lis remota salus est? why is delive∣rance removed from my complaining words? And thus in all reason are they to be rendred, to denote the ineffectualnesse of his com∣plaints, or how little help they brought him. The other rende∣ring puts in [ו and] where the Hebrew hath it not, and joynes together 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 deliverance, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 words, which cannot well joyne in sense; whereas this is most simple, only understanding the verbe [are] which is seldome exprest in these writers. Only one thing may deserve to be ad∣ded from the Jewish-Arabick, who as he concurs in this latter part of

the verse, [my words, and my groan∣ing far from my helpe,] so he puts the whole verse in forme of de∣precation, not of complaint, ex∣pressing the interrogation, why, as usually he doth, by the nega∣tive, Forsake me not, so as that my words and my groaning be farre from my helpe:] and that sure is the adae∣quate importance of them.

[ c.] V. 2. Silent] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.630 signifies rest or quiet; either of the tongue only, and then 'tis si∣lence, or of the whole body. And so here it is most probable to be taken, to answer the former part of the verse: There 'twas, I cry in the day time, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and thou hearest not; and here, and in the night, (repeating 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I cry) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and not, i. e. there is not any quiet to me, i. e. no answer to those prayers of mine which were addrest for qui∣et or deliverance from my perse∣cutors: and therefore the Syri∣ack, by way of Paraphrase, ren∣der it, thou attendest not to me, and so the Arabick also. As for the LXXII. their rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Latine fol∣lows, & non ad insipientiam mihi, and not for folly to me, it will be hard either to give any intelligi∣ble account of the meaning of it, or of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being rendred by it; unlesse as Exodus xv. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 still as a stone] signifies senselesseness, so here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were thought to signifie senselessnesse, and accordingly, without care of the sense, thus rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by them.

[ d.] V. 4. O thou that inhabitest] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to inhabite,* 1.631 signifies also to remain, or persevere: so Psal. cii. 13. thou, O Lord, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shalt remain, or con∣tinue for ever. And in this sense it will be best taken here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but thou remainest, or perseverest holy, (the derelictions in the former verses doe not tempt him to doubt of it) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the praise of Israel;* 1.632 or, O thou, the praises, or which art the praises of Is∣rael, i. e. the object of all their praises; or yet more simply, (without the least ellipsis to be supplied) But thou remainest holy, the praises of Israel. The LXXII. retain the construction in the lat∣ter part, reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so the Latine, Laus Israel, the praise of Israel, and the Arabick, the glorie of Israel, (as in Simeons song Luk. ii. 32. Christ is said to be the glory of thy people Is∣rael, in whom they should rejoyce or glory:) only in the former part they have somewhat varied, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, But thou dwel∣lest in thy holy place; which yet rightly considered, is but a Para∣phrase of the sense in which we render it; for Gods dwelling in hea∣ven] is but a phrase to expresse his faithfulness and mindefulness of his promise, his not being chan∣ged, and that is it which is meant by his persevering holy. The Chaldee have a little farther re∣ceded, but thou art holy who esta∣blishest the world for the praises of Israel] with reference, perhaps, to the phansy of the Jews, that the world was created for their sakes and their laws; this Paraphrase of theirs being not free from sundry of their dreams. Yet may these words bear no ill sense, and Gods making and establishing the world for the praises or glory of Israel] sig∣nifie his great care, and kindness, and consequently fidelity in per∣forming all his promises to his people. The Syriack differ from all the former, making the whole verse but a compellation of God, in these titles, Thou, O holy, and who sittest in Israel thy glory.

V. 6. A worme] These three [ e.] verses, though they have a first sense historically verified in Da∣vid, at the time of his flying from his enemies, yet are they, in a

much higher, and also more lite∣ral sense, fulfilled in Christ upon the crosse. And 1. the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.633 worme, is thought to have a special energy in it, to denote that kinde of worme, which is begotten of a grain of coccus, or coccinele, a red berry, that yeelds the scarlet juice, with which they dy cloth of that colour, and which is full of those red wormes. So Isa. i. 18. though your sins be as scar∣let, the Hebrew hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as a worme, viz. this scarlet-worme. So Lam. iv. 5. they that are brought up on 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we rightly render it scar∣let. And if it be twice dipt with it, then 'tis a darker and richer co∣lour, Num. iv. 8. and is rendred purple by the Chaldee. And thus is it a sit title for Christ upon the crosse: a worme, in that he is de∣spised, and trodden on, and op∣prest by the Jews; and more pe∣culiarly this scarlet worme, which being prest, yeelds this rich juice, (viz. his blood) of which this roy∣all scarlet or purple garment is made, wherein we may appear before God. In token of which he was araied in a scarlet robe, Mat. xxvii. 28. at this time peculiarly of his crucifixion. In the next place, when he is here styled the reproach of men, and despised of the people, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.634 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to scorne or set at nought, and so by the LXXII. rightly rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one set at nought by the people, this is but parallel to that other prae∣diction, signally pointing at his crucifixion, Isa. Liii. 3. he is de∣spised and rejected of men— and far∣ther parallel'd in the story, when they rejected him, and chose Ba∣rabbas, Matth. xxvii. 21. when they mocked him, v. 29. spit on him, v. 30. and mocked him again, v. 31. Then for the rest of the words, All they that see laugh me to scorne— they are exactly fulfil'd Mat. xxvii. 39. they that passed by, reviled him, wagging their heads, and saying— he trusted in God, let him deliver him now if he will have him, v. 43. As for the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.635 it may best be rendred, they put out the lip, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 emisit, dimisit, laxavit, noting that way of mock∣ing, by the distortion of the mouth or lip; and so it agrees with laugh∣ing to scorne] praecedent, and sha∣king the head] subsequent: so the Syriack renders it, they moved their lips; the Chaldee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they cutt with the lip, as a paraphrase to expresse reproaching or abusing; but the LXXII. only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (and so the Latine, Ara∣bick, and Aethiopick) they spake with their lips, as from the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for opening, which apply∣ed to the lips, denoteth speaking with them.

V. 8. Trusted] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.636 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and [ f.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 volvit, devolvit, roll or devolve, is used for committing, intrusting any thing to another, casting ones selfe on God, which is the phrase used Psal. LV. 22. cast thy burthen upon the Lord. So Psal. xxxvii. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 roll thy wayes upon the Lord, i. e. commit them to him, cast them on him; farther exprest by the next words, trust also in him— The LXXII. have rendered it according to sense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He hath hoped, and so the Latine, and is fully rendred, Matth. xxvii. 43. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he hath confided; so also the Syriack here, and the Arabick by two words, he hath believed and confided. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the imperative mood, and so may fitly be rendred, trust in God, (as a forme of reproach:) so 'tis ren∣dered Psal. xxxvii. 5. But it may possibly be the praeter tense in Kal also, as a contraction of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as that may, by analogy with some other words, be used for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

V. 8. Delighted] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.637 voluit, [ g.] willed, is frequently used for com∣placuit, delectatus est, being delight∣ed or pleased with, when it hath

the preposition ב following it. And accordingly so the LXXII. their [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will in] must be rendred taking pleasure in; and so must the phrase be rendred Mat. xxvii. 43. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not, if he will have him, but, if he love him (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies also) if he delight, or have pleasure in him. And thus it peculiarly belongs to Christ, of whom 'tis testified by God at his baptism, Matth. iii. 17. This is my beloved sonne in whom I am well pleased.

[ h.] V. 12. Strong bulls] The notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.638 here must be resolved by the context. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies strong, and is sometimes applyed to God, Psal. cxxxii. 2; sometimes to Angels Psal. Lxxviii. 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the bread of the strong, we duly render Angels food, from the LXXII. who read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sometimes to men, Isa. x. 13; sometimes to horses, Jer. viii. 16. and xLvii. 3; and some∣times to bulls, when in conjuncti∣on with bullocks, Isa. xxxiv. 7. Psal. Lxviii. 30. and here in this place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.639 bullocks immediately foregoing. So Psal. L. 13. speak∣ing of sacrifice, the flesh of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must be the flesh of bulls or oxen. To this it is not amisse to adde, that Jer. xLvi. 15. the LXXII. for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The words indeed relate to the Aegyptians, whose God Apis was, and as a God, may be so called from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which oft signifies God, the ב, as it is ordinary in several languages, being changed into π, and the ד into ς, as in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 martyr, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 celer, and many others, those letters are per∣mutabiles. But that God of the Aegyptians was originally an oxe, or bull; and then why may it not be thus lightly changed from A∣bir, a bull? And then as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fies a bull also (and in Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from whence the Greek and Latine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and taurus) why may not that praefixt to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 make 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that be lightly changed into Serapis, the other ti∣tle of the Aegyptians God, which also is no more originally but a bull, or oxe? But this by the way. This therefore being clear, the rendring of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must be sim∣ply bulls, and with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.640 joyned with it, bulls of Bashan; which being a rich and fruitful place, and the cattel thereof great, and strong and fat, as the inhabitants gyants, Deut. iii. 13. and formi∣dable, Num. xxi. 34. they are here fitly set (Poetically) to ex∣presse potent enemies, and proud insulters; as the Kine of Bashan, Amos iv. 1. are imperious women. This the LXXII. renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fat bulls, without menti∣on of Bashan; either as reading for it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies fat, or rather thus paraphrastically expres∣sing Bashan, the cattel whereof were fat above any others.

V. 14. Out of joynt] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.641 signi∣fies [ i.] dividing, parting, dissolving, dispersing, and in Hithpael recipro∣cally dispersing or parting them∣selves, so as one leaves or goes from the other. So Job iv. 11. the Lions whelps 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we ren∣der, are scattered abroad, LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, have left one a∣nother, in the notion of dispersing. And so all the antients render it here: the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were dispersed; the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so the Syriack, and La∣tine, and Aethiopick, were disper∣sed; the Arabick, dissolved: and this not to denote dislocation of bones, but their parting one from another, as in a consumption of the whole body, which is here de∣scribed in this, and the rest of the verse; which is the thing which is here represented, and by it the lownesse of his present conditi∣on, or outward estate.

[ k.] V. 15. Pierced] The double reading of the Hebrew here is commonly taken notice of, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.642 they pierced, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as a Lion; and the Chaldee hath put them both together, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bi∣ting me as a Lion. But 'tis evident, the LXXII. read it in the former notion only, and so render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they pierced my hands and my feet; and so the Latine, Syriack, Arabick, and Aethiopick. Of these readings the enquiry must be, 1. what force they have in the first intention of the words, as they concerne David; and 2. what is to be said of them in reference to the Prophetick sense, comple∣ted in Christ. For the former, if we stand to the present He∣brew-reading, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as a Lion, the sense will run thus, the assembly of the wicked hath enclosed me as a Li∣on, both my hands and my feet, i. e. I am brought into a condition per∣fectly helplesse, as when a Lion hath one in his power, and is a∣bout to seize on him; neither my hands nor my feet can stand me in any stead, the former to resist, or the second to fly: where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to en∣close] is of the same importance with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so oft used in Scripture, for such an inclosure, as puts one into the power of another. But if the other reading, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they pier∣ced, be admitted, the same totall impotence is still discernible. To be bound hand and foot] is the pro∣verbial style of Scripture, for one that is delivered up to utter ruine; but to be nailed, or pierced, or fast∣ned hand and foot, is a much high∣er expression of the same thing, both in respect of the certainty, and sharpnesse of the ruine. 'Tis easier to unty a knot, then loosen what is nailed, and 'tis more painfull to be pierced, then only re∣strained from liberty. And so in either of the readings the sense holds fitly to Davids person, as being in a sore distresse, and sad condition. Next then, to consi∣der the place in relation to Christ, prophetically described upon his crosse; many conjectures of lear∣ned men are obvious on this place, but none more worthy to be hearkened to, than our two learned Countreymen, both ex∣quisitely skilled in the Oriental languages, Mr. Nic. Fuller, and Mr. Ed. Pocock. From the† 1.643 Col∣lections of the former we learn, that both from the little Masoreth, and from Rabbi Jacob son of Haym, and from his own ocular experi∣ence of many copies,* 1.644 Joan. Isa∣ac Levita hath demonstrated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they pierced] to be the reading in the text or chetib, and the other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as a Lion, only in the Mar∣gine, or chere. And this farther manifested by the rendring of A∣quila, one very favourable to the Jewish interest, who rendred it as a verbe, not as a substantive, and so only according to the textual, not the marginal reading. From the‖ 1.645 latter we have a more parti∣cular, literal, minute account of the word it selfe: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they pierced, either from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as that is found in the Arabick (and so probably in Hebrew antiently) to be all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sodere, to digge, or pierce, and from whence is Alcaur, the digging of the earth, and Cawar, hastâ confodere, to run through with a spear. Or if it be read, as in their margine, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then also is his conjecture very ingenious, that it be taken for the participle present in Kal in the plural number, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and from thence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of which he brings many examples. To this he addeth also, that the Chal∣dees paraphrastical rendring (which from the likenesse of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as a Lion, took occa∣sion thus to expresse the notion of the participle, and therein the

manner of their savage usage) was the original of that double reading of the Hebrew; and in∣deed not an effect, but the cause of it. As for those who suspect our reading as a falsification of the Christians, besides many o∣ther evidences of conviction, he there gives us the testimony of David Kimchi; who taking no∣tice of the Christians reading in this place, different from the Jews, doth not accuse them of any fraud, as elsewhere he doth Psal. cx. and probably would have done, if he had not known that they had herein followed the most emendate copies.

V. 21. Hast heard me] From [ l.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to speak, or answer, or hearken to another, is the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.646 here, thou hast heard, or answered me. This verbe the LXXII. read, as if it were a noune from the other notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 afflixit, and so read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my affliction or humiliation, (and from them the Syriack and Latine &c.) as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my affliction.

[ m.] V. 24. Affliction] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.647 from the praecedent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may signifie affli∣ction, or low estate: but all the an∣tient interpreters render it in the notion of prayer, and the like; the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the prayer, the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prayer, the La∣tine deprecationem, and so the A∣rabick, and the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the cry; and so the not despising or abhorring or casting out] will best agree with it, and the subsequents also, when I cryed unto him he heard: And so the word will well enough bear, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to speak, as that is here applyed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the poore, of whom the wise man saith, the poor man speaketh supplications.

[ n.] V. 29. Keep alive] Where the Hebrew reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.648 and he hath not quickened his soule, the LXXII. (and Syriack, Latine, Arabick, Aethiopick) render, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and my soule lives to him, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his soule, rea∣ding 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my soul, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to him; and then joyning the mas∣culine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the faeminine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But the Chaldee rendering it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the soule of the wicked he shall not enliven] doe evidence our vulgar reading of the Hebrew to be that which they then used, and so the LXXII. to have mis-read it. The literal meaning of it is somewhat diffi∣cult. Castellio's conjecture is not unfit to be taken notice of, who joyns it with that which follows, thus; and he that hath not quickened his soul, i. e. who is dead, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.649 his seed shall serve him, Eorum pro∣genies, quorum vita non perdurat, eum colent, the progeny of them whose life continues not, shall serve or wor∣ship. And thus may the ellipsis be well enough supplied, and with as little violence as any other way. Yet because both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are in the singular, not plural num∣ber, (and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seed, without any affix of any number, must agree with those) it will be more reaso∣nable to change his plural, eorum, and quorum, into ejus, and cujus, and then reteining that his way of interpretation, the rendring will be literally this; and for him who doth not enliven his soul, i. e. who dies, his seed or posterity shall serve him, i. e. God. This may have a commodious meaning, in respect of David himselfe, that when he is dead, and so can praise God no longer himselfe for these his mer∣cies, yet his posterity shall praise God for them, and by that ingage∣ment be moved to undertake, and adhere to his service. But in re∣spect of Christ, the completion is more signal; that though he dy, yet he should have a numerous posterity, and those begotten, as it were, by his blood-shedding: as

Isa. Liii. 10. when he hath made his soule an offering for sin, he shall see his seed, and this seed of his shall serve him, viz. the multitude of Christians that adore the crucified Sa∣viour; of whom it very agreea∣bly follows, that they shall be ac∣counted to the Lord for a generation, being the men that make up the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the future age, (as Christianity is called) of which Christ is stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the father, in the LXXII. their rendring of Isa. ix. 6. If this be not the meaning of the place, then taking the words by themselves, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and enlivens not his own soule,] must probably be thus supplyed, as our English hath it, and none can keep (or more literally to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath kept alive) his own soule: i. e. in relati∣on to David, 'tis God that hath delivered and preserved him, and none else could have done it, be∣ing destitute of all worldly aides; and the same by way of pious aphorisme, is appliable to all o∣thers, all deliverance from the least to the greatest streight or danger, is totally to be imputed to God. But most eminently and signally to Christ, who being dead in the flesh, was quickened by the spirit; being put to that shame∣full death of Crucifixion in his hu∣mane nature, was raised again by the power of his divine nature; and in that was founded the propaga∣tion of the Christian Religion, as the interpretation of that which follows, His seed shall serve him, and be numbred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.650 or accounted to God for a generation.

V. 31. That he hath done this] [ o.] Where the Hebrew hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.651 that, or, because he hath done it, the Chaldee renders paraphrastical∣ly, and in sense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the miracles which he hath wrought. The LXXII. applying it to the people that should be born, reads, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Lord hath made, (and so the Latine and Ae∣thiopick, and the Syriack also, save that they read it in the fu∣ture.) That which is most exact, and according to the letter, will be to render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because he hath wrought it, by it meaning the righteousnesse praecedent: so Castellio renders it, ut exponant quâ sit usus justitiâ, that they may shew what righteousnesse he hath wrought; by righteousnesse mean∣ing either fidelity, and perfor∣mance of promise, or more fitly, in the sacred notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.652, benig∣nity or beneficence.

The Twenty Third Psalm.

A Psalm of David.

[Paraphrase.] The twenty third Psalm was composed by David, and is a most passionate expression of Gods abundant care and providence toward all those that faithfully depend on him: (And hath its most eminent completion in Christ, the great shepheard and Bishop of our souls, of whom that this Psalm is a prophecy, see Maximus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 3. c. β. and l. 2. 55. &c.)

1. The Lord is my shepherd; I shall not want.

The Lord my God is to me (and all that diligently wait on him) as a Pastor is to his flock of sheep,‖ 1.653 though it be in a wilder∣nesse; he is able to provide for me, I shall not be lest destitute.

2. He maketh me to ly down in green pastures; he lea∣deth me beside the still waters.

He provideth abun∣dantly both for my food and refreshment.

3. He‖ 1.654 restoreth my soule; he leadeth me in the paths of righteousness for his names sake.

He revives and re∣freshes and comforts me by his spirit, af∣fords me a full and plenteous baite, and thereby enables me for the hardship of a jour∣ney; (as he did Ellas 1 King. 19.8.) and then leads me forth in the even paths of pious duties, gently and carefully, as I am able to goe; by this means directing me to that true felicity even of this life, the exercising my selfe, and guiding my steps by his ex∣cellent lawes, and rules of living: and this out of his free mercy to me, the greatest and most valuable that any mortal is capable of.

4. Yea, though I walke through the valley of the shad∣dow of death, I will feare no evill; for thou art with me: thy rod and thy staffe they comfort me.

And though this course should engage me in the greatest di∣stresses, the lowest de∣pression of sadnesse, the most palpable darknesse of despaire, yet am I chearfully resolved not to be discou∣raged therewith, or to apprehend 'twill make me miserable, being confident of the continuance of this special guard about me, and that, as a shepherd still, thou wilt keep me from straying from thee, and protect me from all dangers.

5. Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oyle; my cup* 1.655 runneth over.

Nay more, thou givest me that treatment of the most indulgent possessor 2 Sam. 12.3. that admitted his be∣loved lamb unto his table, to eate of his bread, and drink of his cup with him; thou omittest no expression of respect and tender love to me. By this means thou providest all plenty for me, maugre the malice of my enemies, who grieve to see the riches of thy bounty to me, and care over me. Thou entertainest me with wine and oyle in the most festival manner, affordest me, not only in a sufficient, but in a most plentifull de∣gree, all things that are for the advantage, as well as support, both of my body and soule.

6. Surely,‖ 1.656 goodnesse and mercy shall follow me all the dayes of my life; and I† 1.657 will* 1.658 dwell in the house of the Lord* 1.659 for ever.

And I cannot doubt but this bounty and superabundant mercy of thine shall continue to me all my dayes; and, for my returne to thee, I shall most diligently frequent the publick assembly of thy saints and servants, wheresoever the Arke is placed, and there blesse and praise thy name, and address my prayers to thee, as long as I live. (And this is a farther addition to the felicities of my life, that thou wilt afford me this honourable and glorious way of inhabiting in thy sanctuary, and most amicably conversing with thee.) Or to crown all this, thou shalt enfold me at last in that best of sheep-coats; that place of equal purity and safety, where no unclean or ravenous beast can come; there shall I rest, and there abide for ever.

Annotations on Psalm XXIII.

[ a.] V. 5. Runneth over] The Lxxii. for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.660 exuberant, read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inebriating: but this is their ordinary use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for drinking liberally, not being intoxicated or drunk. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies moist, watered, and (watering being a means of ma∣king ground fertile) plentifull, exu∣berant, and so is fitly applied to the festival cup here. But to this the Lxxii, adde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the Latine, quam praeclarus est? how excellent is it? This they doe, by taking the beginning of the next verse, and adding it to the end of this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.661, which they there∣fore render, how good? But that belongs to the consequent words, and so is rendred by the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but goodnesse or benig∣nity, and so the Syriack and the Arabick; who yet finding 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the version of the Lxxii.

render that there, inebriating as pure wine, accounting that the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 best, the wine which hath no dash of water being such. In this place the Lxxii. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy cup, and from them the Arabick and Ae∣thiopick; but the Hebrew hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.662 my cup, and so the Chaldee and Syriack and Latine; and S. Hierome in his Epistle to Sunia and Fretella saith, that in the edi∣tion of the Lxxii. it was my cup, and that thy cup was an error of the Scribes.

[ b.] V. 6. Dwell] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.663 which the interlinear regularly renders, I shall return, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is commonly taken in that sense, is by all the antient Interpreters rendred I shall dwell, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Chaldee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the LXXII. and so in the rest, from a second notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to inhabite, in which we have it Jer. xLii. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We render it, if ye shall still abide, and the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 if by dwelling ye shall dwell, and so the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if ye shall surely abide, and the Arabick, if ye shall remain firm, and the La∣tine, si quiescentes permanseritis, if ye shall abide quiet, and so the Sy∣riack also. Thus 2 Sam. xix. 32. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in his abiding, the Chal∣dee again 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in his dwelling at Mahanaim. And that thus it was taken here, is much more probable from their general con∣sent, than that they read (as some imagine) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it being ordina∣ry for words of so neer alliance, as are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to dwell, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to re∣turne (and I may adde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to rest) to change significations, the one with the other, and so to sig∣nifie the same thing; especially when 'tis remembred, that he that is returned to a place, is supposed to abide for some time, and so to inhabite there.

The Twenty Fourth Psalm.

A Psalm of David.

[Paraphrase.] The Twenty fourth Psalm, composed by David on occasion of bringing the Arke into Sion, is a declaration of Gods dominion over this world, his providential presence in every part of it, but his special presence in the place assigned for his worship, the Arke of the Covenant; which is therefore joyfully to be received into Sion, and entertain'd by all Israel, being moreover a signal emblem of Christs ascension into heaven.

1. The earth is the Lords and the fulnesse thereof, the world and they that dwell therein.

2. For he hath founded it upon the seas, and established it upon the flouds.

This whole lower or be of ours (and not only the heaven, where he is said to dwell) is the Lords, by all right of creation, and provi∣dence, and preservation; and so are all the sorts of creatures, and every particular, with which he hath replenisht it; the Universe, and all the inhabitants thereof, pro∣duced at first, continued since, and every minute preserved by him: for were it not so, this globe whereon we dwell would suddenly be overwhelmed and covered with waters. For thus the order of nature would direct; and thus we finde in the beginning of the creation, that next under the aire were the waters, encompassing the whole surface of the earth, Gen. 1.7. till God reformed this course, made such cavities in the earth, as should receive the water into them, and such banks, as should bound and keep it in, and such a law, as should bridle this vast Ocean, that it should not break forth, Gen. 1.9. and so now by his providence the water is beneath the earth, and yet the earth stands firme on that fluid body, as upon the most solid foundation: which is a mighty worke of wise disposal and contrivance, for the preservation of mankinde; and though once, for the sins of the old world, these waters were appointed to break out, and so overwhelmed the whole earth, yet God hath firmely promised that they shall never doe so again.

3. Who shall ascend into the hill of the Lord? and who shall stand in his holy place?

But though all the whole Universe be his, and he effectually present in every the smallest corner thereof, yet in a more peculiar manner will he ex∣hibite himself in Mount Sion, at the placing the Arke of the Covenant in, it (that image of heaven it selfe, the special place of his residence) built on purpose for the adoring and worshipping, and performing service to him. And (as to heaven, so) to this, every one promiscuously is not meet to be admitted, nor can expect to partake of his blessing auspicious presence there;

4. He that hath clean hands and a pure heart, who hath not† 1.664 lift up his* 1.665 soule unto vanity, nor sworne de∣ceitfully.

But only such as keep close to the com∣mands of God, that preserve their minds, as well as their bo∣dies, their inward thoughts and consents, as well as their external actions, from all forbidden unlawful objects; that never make use of perjurious deceitfull means for the inriching themselves, or depriving others, but serve and worship God uprightly.

5. He shall receive the blessing from the Lord, and* 1.666 ‖ 1.667 righteousnesse from the God of his salvation.

••uch, and none but such, shall be accept∣ed, and ••ewarded by God, at their approach to his Sanctuary, when they pray unto him, and when they most want and depend upon his mercy. Though God (in Christ) be a Saviour to all sincere worshippers, and servants of his, none, 'tis sure, but such, shall have part in this salvation.

6. This is the generation of them that seek him,* 1.668 that seek thy face,* 1.669 O Jacob. Selah.

These indeed are the men that may proper∣ly be said to pray to, and worship God; these are the true Israelites, that are meet to appear before the God of Israel, whose peculiar presence is exhibited in the Arke of his Covenant, or that associate themselves and joyne with thee, O Jacob, in the worship of the one true God.

7.* 1.670 Lift up your heads, O ye gates, and be ye lift up, ye everlasting dores, and the King of glory shall come in.

For the admission of this Arke of the Lord to a place where it may long continue, the gates of the Fort of Sion are now to be set wide open, those strong invincible gates, as for the cheerful hospitable reception and entertainment of that great King, whose Palace it is.

8. Who is the King of glory? The Lord strong and mighty, the Lord mighty in battel.

And if any aske, what King this is; the an∣swer is ready, That powerfull omnipotent Lord, that hath wrought all Davids victories for him.

9. Lift up your heads, O ye gates, even lift them up, ye everlasting dores, and the King of glory shall come in.

10. Who is‖ 1.671 the King of glory? The Lord of hosts, he is the King of glory. Selah.

And let this be a so∣lemnity to all Israel, as for the most glori∣ous and welcome news, the placing the Arke of Gods Cove∣nant in the Royall city, and so securing to us the presence of God himselfe, the God of all victory in warre, to whom we may daily assemble and make our addresses, with con∣fidence to be accepted and heard, and so be for ever happy, and joyfull in his presence. (This primarily belonging to the bringing the Arke into Sion, doth also literally belong to the ascension of Christ our Saviour into the highest heavens: and so the antient Fa∣thers frequently apply it.)

Annotations on Psalm XXIV.

[ a.] V. 4. Lift up his soule] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.672 to take, to lift up, (which is used in very many senses, accor∣ding to the matter to which it be∣longs) doth sometimes signifie to swear by, there is no question. Thus 'tis in the third Commandment, and generally, when it is the taking Gods name: for Gods name being God himself, the taking of that is the swearing by God; see note on Psal. xvi.c. And though applied to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.673 the soule, it frequently in the Psalmist signifies somewhat else, lifting it up in devotion, as it were a sacrifice to God; yet the con∣sequents here belonging evident∣ly to perjury, and among the forms of swearing, that by the soule or life being one, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Am. vi. 8. God hath sworn by his life or soule) therefore it is here most probable to be taken in that sense, especially having 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.674 in vain] joyned with it: which again makes it more parallel to that in the third Commandment, where by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (saith our Saviour Mat. v.) perjury is denoted. The onely remaining difficulty is, how the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.675 is to be rendred, my soule, or his own soule. The points direct to render it, my soule; and so the Interlinear reads animam meam, my soule, or life, as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, making God the speaker of this verse, and then it is, Gods life, or soule. But the text writing ו not י, and the context according with it, the punctation must in reason give place; and accordingly all the antient interpreters appear to have read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his soule, by that meaning his own soule, or the soule of the swearer. And thus it may probably be. And yet it is as probable also, that the Lord being formerly more than once menti∣oned in this Psalm, the [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his soule, or life] may be the life of God, by whom oaths are wont to be conceived, and are then an acknowledgement of Gods vindi∣cative power, which if it be in∣voked 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to a vain, i. e. a false thing, is a huge degree of pro∣faneness; and so may here fitly be set to signifie those, that are not meet to be admitted into Gods holy place, where he is to be honou∣red and worshipt.

V. 5. Righteousnesse] That [ b.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.676 righteousnesse is oft taken for mercy, is frequently observed, (see note on Mat. 1. g. and Mat. vi. a.) and so 'tis most probably to be taken here, being explicative of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.677 blessing] going before, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the two words for blessing) benefaction and benediction, are frequently used for works of mercy: and thus the LXXII. read it here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (and the Latine, Arabick, and Aethio∣pick in like manner) mercy from God his Saviour.

V. 6. O Jacob] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.678 Ja∣cob [ c.] is set to signifie here, is un∣certain. The LXXII. leaving out the affix of the former word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy face, and reading it onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the face,] for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ja∣cob] read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the God of Jacob; and so the Latine, and Arabick, and Aethiopick: but the Syriack, thy face, O God of Jacob, as our english doth, ma∣king an unusual Ellipsis, which they supply with [O God of.] But it may be more probable, that Jacob is here set (as oft it is) for the children or posterity of Jacob; as Israel the other name of Jacob,

is, we know, very frequently used for the men or children of Israel, the Israelites: so the Jewish Arab here, of the family or posterity of Jacob: and then two rendrings the words will be capable of. For Jacob, i. e. the children of Jacob, will be a fit appellation for those that are diligent seekers of God, truly pious men, and so may be joyned with them by apposition, or as the substantive, to which that participle is to be annext in construction, though it be placed before it: so the Jewish Arab, which seek the light of thy counte∣nance, of the family, &c. And to this the Chaldee may seem to have lookt, who, without any pa∣raphrase, to illustrate it, or sup∣ply any Ellipsis, set it just as the Hebrew doe; onely in stead of [thy face] they read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the sight of his face. To this sense the learned Castellio reads it, thus ex∣pressely; Jacobaeorum qui sunt ejus praesentiae cupidi, the Jacobaeans or Israelites which are desirous of his presence, which love, and earnestly desire and frequent the assemblies where God hath promised to ex∣hibite himself to those that wor∣thily approach him. But there is also a second possible & not impro∣bable rendring, to be fetcht from the importance of the phrase [seeking the face,* 1.679] which is no more than joyning themselves to another. So Prov. vii. 15. Therefore came I out to meet thee diligently, to seek thy face, &c. 'Tis the speech of the whore to the lover, and signifies no more then to get into his society, to joyne her selfe to him. Now the sons of Jacob being the only peo∣ple that had the knowledge of God, and that were owned by him, and that should have liberty to enter into the Temple, the holy hill, the representation of heaven, and this priviledge being communica∣ble to Proselytes, that should come, and seek, and joyne themselves to them, and the Prophets oft fore∣telling, that thus the Nations should flow in to them, (which was most eminently fulfilled in the Gentiles receiving the faith, and so becoming the spiritual seed of Abraham, and Jacob, the true Israelites;) therefore this may very fitly be the rendring of the words, [that seek thy face, O Jacob,] that come in, and are proselytes to Israel, joyne themselves to them, in the worship and lauding of God, and undertaking of his obedience: the seeking of Jacobs face, in this sense, being all one with being proselytes to their Jewish Religion, as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 coming to God, Heb. xi. 6. (the periphrasis of a proselyte to Christ) is all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seeking him diligent∣ly, in the latter part of that verse. This interpretation will be yet more commodious, if we sup∣pose (see note d.) this Psalm sung by way of antiphona, one chorus an∣swering to'ther. For then they to whom the answer is given, may fitly be meant by the other, in that phrase [thy face, O Jacob;] as those that represented the whole people, and praised God in their name.

V. 7. Lift up your heads] Where [ d.] the Hebrew hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lift up O gates your heads, the Lxxii. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which may be construed, Ye Princes lift up your gates: so the Latine render it, attollite portas principes vestras, and so the Arabick and Aethiopick, and so Apollinarius,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

Ye Rulers lift up your gates. But that rendring can have no accord with the Hebrew, which joynes the affixe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yours to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 heads,* 1.680

not with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gates. Tis there∣fore more probable, that the LXXII. set 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, your Princes, to render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 your heads, so inverting the Syntaxis, your heads, or Princes lift up the gates, for, ye gates lift up your heads. But this is a misrendring of theirs, and the Chaldee and Syriack read, ye gates lift up your heads: what that is, may next be consi∣dered. The gates are specified by the Chaldee to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the gates of the house of the Sanctuary,* 1.681 i. e. of Sion, whither the Arke was to enter, and to be placed there. The Arke, we know, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the glory, 1 Sam. iv. 22. The glory is departed from Israel, for the Arke of God is taken. And God having promi∣sed to be present there, he is, as in other, so peculiarly in that re∣spect, here called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.682 the King of glory, and he to come in, when the Arke enters.* 1.683 Now there be some hanging gates, the letting down of which is the shut∣ting of them, and the lifting them up the opening of them. Such are those which we call Portcullis, of use for fortified places, such as Sion was, the strong hold of Sion, 2 Sam. v. 7. and so the gates of Sion lifting up their heads, is their being opened, for the Arke to come into it. And this, we know, was done with solemnity, 2 Sam. vi. 12. with gladnesse, saith the text: and this Psalm was either made for that solemnity, or else for the commemorating of it. That these gates in the next words are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.684 eternal gates, the reason may be taken from the durablenesse of the matter whereof they were made, as strong holds have iron-gates, or the like. In this place it is not amiss to adde of this Psalm, that being designed for so solemn an occasion, as that of the bringing the Arke into Sion, or the commemorating thereof, it was probably sung by way of Antiphona, or response,* 1.685 or alter∣nation. Thus it seems to be practi∣ced at the Encaenia, or dedication of the wall, Nehem. xii. the solem∣nity whereof was performed by drawing up the whole train of At∣tendants into two companies, or Processions. Then saith Nehemiah v. 31. I appointed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 two great companies, or chori 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and processions, saith the interlinear; we render it, from the vulgar, laudantium, of them that gave thanks; whereof one went on the right hand, and v. 38. the other company of them that gave thanks, went over against them: So stood the two companies of them that gave thanks in the house of the Lord, v. 40. This same usage, on solemn occasions, to divide into two chores, (though without respect to alternations) appeareth also more antiently, (before this of bringing the Arke to Sion) from the performances on Mount Geri∣zim and Mount Ebal, Deut. xxvii. 12. where the quires were after this manner divided: Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin, to blesse the people on the one; and Reuben, Gad, Dan, Asher, Zabulon, and Naptha∣li, on the other, to curse; six on one side, and six on to'ther. And being thus found so long before and so long after this time, 'tis the less to be doubted, but it was practised now, at the bringing of the Arke to Sion. To which pur∣pose 'tis farther to be observed from Psal. Lxviii. (written for the removal of the Arke, and beginning with the solemn forme, Let God arise, &c. prescribed in the law for that occasion, Num. x. 36.) that the manner of this Procession is thus described, v. 24. They see thy goings, O God, the go∣ings of my God and King in the

Sanctuary. The singers went before, the players on instruments followed af∣ter; amongst them were the Damsels playing upon the timbrels. One 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 company, or chorus of vocall Musick went before the Arke, the other of Instrumental of all kinds followed it. Whereon it follows, Bless ye the Lord in the con∣gregations (in the plural, these two companies.) And then it cannot be improbable that, as Neh. xii. 40. [So stood the two com∣panies in the house of the Lord,] so here, at the entry of the Arke in∣to Sion, these two chori should be drawn up at the gates on each side of it; and so stand, and the first be supposed to begin with the three first verses of this Psalm, The earth is the Lords, &c. Who shall ascend, &c. to which the other answered in the three following, He that hath clean hands, &c. Then the first resuming their turne, in the seventh verse, Lift up your heads, &c. the other answered in part of the eighth, Who is the King of glo∣ry? then the former answering, The Lord strong and mighty, the Lord mighty in battel; The other resumes again, Lift up your heads, &c. And then the first asking the question, Who is, &c. the second concludes, The Lord of hosts, he is the King of Glory.

The Twenty Fifth Psalm.

A‖ 1.686 Psalm of David.

[Paraphrase.] The twenty fifth Psalm, composed by David in some time of distresse, is a divine mixture of prayer for pardon of sin, and deliverance from evill, and also of meditation of Gods gracious dealings with his servants.

1. Unto thee, O Lord, doe I lift up my soule.

O Lord, I have none but thee to whom to address my prayers in times of distress; to thee therefore I come with the tribute of an humble heart, the offering of a devout soule: be thou pleased to accept it from me.

2. O my God, I trust in thee, let me not be ashamed; let not mine enemies triumph over me.

In thee; O my graci∣ous God, doe I repose all my confidence; O let me not be left destitute or forsaken by thee; let not my adversaries have occasion to rejoyce and deride me, as one that have been disappointed, or frustrated in my de∣pendences on thee.

3. Yea let none that wait on thee be ashamed: let them be ashamed that† 1.687 transgress* 1.688 without cause.

Yea let all those that rely and depend on thee, be constantly owned by thee: let not any man that hath reposed his whole trust in thee, finde him∣selfe disappointed: Let that be the fate of treacherous perfidious persons, those that rely on their own ungodly policies, let them miscarry and be disappointed of their hopes, and so appear ridiculous among men. (The only way that may most probably work reformation in them, Psal. Lxxxiii. 16.)

4. Shew me thy wayes, O Lord, teach me thy paths.

O Lord, be thou plea∣sed by thy speciall grace to direct me in the performance of all that may be acceptable in thy sight.

5. Lead me in thy truth, and teach me; for thou art the God of my salvation: on thee do I wait all the day.

Preserve me from all straying and wandring out of the right way. On thee I depend for this, and every minute look up to thee, for the directions and support of thy good spirit.

6. Remember, O Lord, thy tender mercies and thy loving kindness; for they have been ever of old.

Lord, thou hast all∣waies abounded to thy servants in compassion and bounty, relieved the distrest, and plentifully supplied all wants to those that have addrest their prayers to thee. Be thou pleased at this time thus in mercy to deal with me.

7. Remember not the sins of my youth, nor my trans∣gressions: According to thy mercy remember me, for thy goodness sake, O Lord.

Lord, the sins of my younger daies are ma∣ny, the breaches innu∣merable, wherewith I have ignorantly or foolishly, for want of knowledge or consideration, offended against thee: Lay them not I beseech thee, to my charge; but of thine own free mercy and compassion to a wretched sinner, be thou pleased to be reconciled to me, O Lord.

8. Good and upright is the Lord; therefore will he teach sinners in the way.

It is an act of the great purity and ju∣stice and rectitude of God, to direct and assist toward the waies of virtue, all those that are by error and weakness fallen away and departed from it, and timely to reduce them to good life.

9. The meek will he guide in judgment, and the meek will he teach his way.

Those that are truly humbled before him for their sins and fail∣ings, and devoutly address to him for pardon and grace, he will never fail to allow them his assistance and direction in the wayes of virtue.

10. All the paths of the Lord are mercy and truth un∣to such as‖ 1.689 keep his Covenant and his testimonies.

God will never faile either in mercy or fi∣delity any man, that walks diligently and industriously in obedience to him. The pardon and the grace that he hath promised to such, the pardon of all their frailties, and the donation of sufficient strength to support their weakness, shall never fail to be performed to them that re∣main thus faithful to him.

11. For thy names sake, O Lord, pardon my iniquity, for it is great.

I have many wayes greatly sinned against thee, and have no ground of hope for mercy, but only from thy free abundant pardon, which, I know, exceedeth my sins, and for which I am the more abundantly qualified, by how much my state is more sadly miserable, without the interposition of this mercy. On that on∣ly account therefore of thy free pardon to the greatest, so they be truly penitent sinners, I beseech thee to be reconciled unto me, who unfeinedly repent and return to thee.

12. What man is he that seareth the Lord? Him shall he teach in the way that he shall chuse.

Where the feare of God is planted truly in the heart, there God will not fail of his directions and illuminations, but will certainly afford him knowledge what will be acceptable in his fight.

13. His soule shall† 1.690 dwell at ease, and his seed shall inherit the earth.

And beside this, all the comforts of this life are his portion here, and his posterity have a greater assurance of prosperity intailed on them, than any other.

14.* 1.691 The* 1.692 secret of the Lord is among them that fear him, and he will shew them his Covenant.

It is part of the graci∣ous decree and Cove∣nant of God, stricken in Christ with all those that truly fear and serve him, and endeavour sincerely to doe what he commands, never to conceal from them the knowledge of his will so farre as their practice is concerned in it.

15. Mine eyes are ever toward the Lord; for he shall pluck my feet out of the net.

What ever my streits are, I shall not fail to wait and attend on thee confidently, assuring my selfe that thou in thy good time wilt deliver me out of them.

16. Turne thee unto me, and have mercy upon me, for I am* 1.693 desolate and afflicted.

And now that I am in such a condition, I have no other motive to invite thy mercy, but my shewing thee that I have need of it. All humane aids failing me, 'tis now thy season to interpose for me.

17. The‖ 1.694 Troubles of my heart are inlarged: O bring thou me out of my distresses.

My anxieties and de∣stitutions daily in∣crease: O be thou pleased to deliver me out of them.

18. Look upon mine affliction and my pain, and for∣give all my sins.

My sins, I know, they are, that have brought these punishments on me: be thou of thine own goodnesse pleased to pardon the one, and remove the other.

19. Consider my enemies, for they are many; and they hate me with† 1.695 cruel hatred.

My adversaries daily increase, and their ha∣tred to me is perfectly causeless, let their power and my innocence move thee at length to chastize the one, and vindicate the other.

20. O keep my soul, and deliver me: let me not be a∣shamed, for I put my trust in thee.

Preserve and deliver me out of their hands: my confidence is wholly in thee, O let me not be disappointed in that hope.

21.‖ 1.696 Let* 1.697 integrity and uprightness preserve me, for I waite on thee.

Let my innocence be supported and de∣fended by thee, for I have none else to depend upon. Or, thy mercy and thy fidelity shall secure me, as one that have no other hold, and therefore wholly depend and rely on thee, that as thou hast promised thou wilt performe for me.

22. Redeem Israel, O God, out of all his troubles.

And in thy good time deliver all those that rely on thee, from all the difficulties that encumber them.

Annotations on Psalm XXV.

[ a.] V. 3. Without a cause] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nifies any falseness,* 1.698 perfidiousness, violation of oath or league; and not simply any kinde of transgres∣sion, but those of lying, or falseness. The onely difficulty is, what is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is joyned with it, an adverbe from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inanis or vacuus, vain, empty, or void. It is by the LXXII. rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the Latine supervacuè, in vain, or to no pur∣pose; and it ordinarily belongs to those that doe any thing, and re∣ceive no reward or advantage by it. So Gen. xxxi. 42. Surely thou hadst sent me away 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we render it empty, the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, without any reward for all my labour. So Exod. xxiii. 15. thou shalt not appear before me (i. e. before God) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 empty, without some present to offer him. So 1 Sam. v. 3. if ye send the Ark, send it not empty, i. e. without some presents to accom∣pany it. And thus it seems to sig∣nifie here, being applyed to the false persidious persons, that had violated their faith to David. Those, if they were frustrated in their mischievous designes, if they prospered not, should be perfidious without any reward, and so be put to shame, rendred ridicu∣lous thereby, as those that are dis∣appointed of their expectations: and so that is the meaning of the phrase.

V. 14. The secret] The Hebrew [ b.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.699 the secret, is by the Lxxii. rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the La∣tine firmamentum, the firmament

or foundation, by the Arabick the strength; all either reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a foundation, or else supposing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is a primitive, to be deri∣ved from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fundavit. But the Chaldee reads it in the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the secret; which signifying a thought also, or counsel, or consul∣tation, the Syriack read it to no ill sense, The thought of the Lord is of them that fear him, as thought signifies care, or consultation, and sollicitude for or about any thing, and so the thought of God, his care∣full providing all that is wanting for them. In the notion of a counsel or consultation we have it, Gen. xLix. 6. My soul come not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into their secret, i. e. into the consultations of those brethren in iniquity. And either this noti∣on, or that for a secret, may most fitly be retaind in this place. If it be the secret, then 'twill be an∣swerable to the shewing or reveal∣ing, that follows in the end of the verse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is thus literally to be rendred; and his Covenant (is) to declare (viz. his secrets) to them. So the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and his Covenant of de∣claring, or, to declare to them; and the Latine, & testamentum ejus ut manifesteturiis, and his Testament or Covenant is, that it, i. e. the se∣cret preceding, be revealed to them, i. e. it is part of Gods Covenant with his faithful, to reveal his will to them, and not to keep it secret, so that they may know it, and practice it, which without know∣ing they cannot doe. See Deut. xxx. 11. And to this sense the Aethiopick paraphrase it his law shall teach them. And this is no incommodious sense of these words. But then considering that this of the Psalms is a Poetical wri∣ting, in which trajections are not unusual or strange, it may, I sup∣pose, yet be more probable, that there should be place here for such an easie trajection, as we observed Psal. ii. 11. and so the whole verse lie in construction thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 'Tis the counsel (or secret) of the Lord, and his Covenant to them that fear him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad notificandum iis, to declare to them, or reveal, or let them know, i. e. to reveal his will unto them, viz. that part of his will, which is so oft mentioned in this Psalm, v. 4, 5, 8, 9, 10, 12. and that which alone is usefull for us to know, his will, or Com∣mandments, wherein we are to walk, if ever we hope to be accept∣ed by him. And this I suppose to be the fullest and clearest render∣ing of these words, which must be acknowledged to have some obscurity in them.

V. 16. Desolate] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.700 unus one,] [ c.] oft used for unigenitus, an onely son, doth also signifie a solitary and desolate person; so Psal. Lxviii. 6. God setteth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the solitary in families, i. e. gives them children that had none. So Psal. xxii. 20. deliver my soule from the sword, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my onely one, i. e. my soule, which is now lest destitute, from the power of the dogge. And so here, as must be concluded from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and afflicted] which is added to it. Yet have the Lxxii. rendred it in the other signification, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, onely-begotten; and so the Arabick, onely son: But the La∣tine more to the letter, unicus & pauper sum ego, I am alone and poor.

V. 21. Integrity] For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [ d.] integrity and uprightness,* 1.701 in the ab∣stract and singular, the Lxxii. read in the concrete and the plural, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the innocent and right: and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.702 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to keep or preserve, is by them render∣ed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stuck or adhe∣red to me, as if it were from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 colligavit, to be bound up in league

with any. But the Chaldee ren∣der it clearly, Perfectness and up∣rightness shall preserve me. And thus also 'tis capable of two sen∣ces; one in relation to himself, the other to God. If it refer to David himself, then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.703 will best be rendred simplicity, that ingredient in Jacobs character, as that is somewhat inferior to goodness, which v. 8. is joyned with upright∣ness, and both spoken of God, be∣sides whom none is good in that sense, as Christ saith. But it may not unfitly refer to God, and then it will signifie perfectness in the highest degree: and as that de∣notes the greatest goodness and mercy, as when Christ saith, be you perfect, as your Father in heaven is perfect, Mat. v. 48. 'tis Luk. vi. 36. be ye merciful, as your heavenly Father is merciful; and then as Psal. xxiii. 6. we have, Surely good∣ness and mercy shall follow me all the dayes of my life, referring questi∣onless to Gods goodness, &c. so here it may well be, Perfectness and uprightness, i. e. Gods perfect∣ness and uprightness, his mercy in promising, his fidelity in perform∣ing, shall preserve me.

The Twenty Sixth Psalm.

A Psalm of David.

[Paraphrase.] The Twenty sixth Psalm was composed by David, as an ap∣peal to God to vindicate his integrity, and deliver him from his enemies.

1.‖ 1.704 Judge me, O Lord, for I have walked in mine in∣tegrity:† 1.705 I have trusted also in the Lord, therefore I shall* 1.706 not slide.

To thee, O Lord, I appeal for patronage and relief; and to qua∣lifie my selfe for so great a dignity, am able only to say this for my selfe, 1. that I have not injured them that invade me, nor by any other wilful prevarication from my duty forfeited thy protection; 2. that I have constantly and immutably reposed my full trust and dependance on thee my onely helper.

2. Examine me, O Lord, and prove me:* 1.707 try my reins and my heart.

For these two I hum∣bly offer my selfe to thy divine most exact inspection, and examination, even of my most inward thoughts; and if thou seest good, to thy casting me even into the furnace of affliction, for the approving my since∣rity herein.

3. For thy loving-kindness is before mine eyes, and I have walked in thy truth.

What ever thy trials are, this thou wilt cer∣tainly finde, that I have never failed to meditate on, delight in, and repose all my trust in thy mercies, and that I have sincerely performed obedience to all thy commandments.

4. I have not sat with* 1.708 vain persons, neither‖ 1.709 will I goe in with* 1.710 dissemblers.

My conversation hath not been tainted with the evil examples of the world; I have not been guilty either of falseness or treachery or any manner of base unworthy dealing.

5. I have hated the congregation of evil doers, and† 1.711 will not sit with the wicked.

On the contrary, I have detested and ab∣horred all assemblies of those that designe such things, and constantly eschewed entring into any of their con∣sultations.

6. I‖ 1.712 * 1.713 will wash mine hands in innocency;† 1.714 so will I compass thine altar, O Lord.

I have indeavoured daily so to preserve my thoughts and actions from all impurity, that I might be duly qualified to offer my oblations to thee, with confidence to be accepted of thee:

7. That I may publish with the voice of thanksgiving, and tell of all thy wondrous works.

To proclaim to all men, in the solemnest manner, thy abundant rich mercies to those that keep close to thee.

8. Lord, I have loved the* 1.715 habitation of thy house, and the place* 1.716 where thine honour dwelleth.

O what a pleasure hath it alwayes been to me to come, and offer up my prayers before the Ark, the place where thou art graciously pleased to pre∣sentiate and exhibite thy self?

9.‖ 1.717 Gather not my soul with sinners, nor my life with bloody men:

This I hope may be ground of assurance to me, that thou writ not deal with me as with wicked and bloody men, that thou wilt not permit me to fall under their fate, to* 1.718 perish as they doe;

10. In whose hand is mischief, and their right hand is full of bribes.

Who designe, and consult, and contrive nothing but injustice, and spare no liberalities that may be useful toward that end.

11. But as for me,† 1.719 I will walk in mine integrity. Re∣deem me, and be mercifull unto me.

Out of such mens pow∣er and malice be thou pleased to rescue me, who have never yet forfeited mine integrity.

12. My foot standeth* 1.720 ‖ 1.721 in an even place; in the con∣gregation will I bless the Lord.

I am constant and steady in my adhe∣rence and relyance on thee: thou, I know wilt support me, and I will make my most solemn acknowledge∣ments of it to thee. Or, And now what have I to doe, but to offer sacrifice to thee, and bless and praise thee for ever in the publick assembly?

Annotations on Psalm XXVI.

[ a.] V. 1. Slide] The only difficul∣ty in this verse is, in what sense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.722 is to be taken. The verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to trip, to totter, to be shaken, or moved, to be ready to fall, inconstant, or not able to stand. And it may be applyed either to the subject matter of his hope, that he shall not be cast down by his enemies, forsaken by God, (and that look't on as a reward of his hope;) and so our English understands it, and accordingly infers it with the illative, therefore: Or else it may be applyed to the hope it selfe, or David hoping; and then it signi∣fies the constancy of his unshaken hope; that however God deal with David, he will immutably trust in him. And thus I suppose it is to be understood here, if the words be simply read, as they are in the original, thus, Judge me, O Lord, for I have walked in mine integrity, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and in the Lord I have trust∣ed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will not be shaken. Where in his appeal to God he proposeth two things to his trial (examine me— v. 2.) 1. whether he have not continued upright be∣fore him; 2. whether he have not, and do not still constantly con∣tinue to adhere and depend on him for his protection: which being the two things to qualifie a man for God: audience and acceptance, (sincerity of obedience to, and of trust in God) he may now chear∣fully

appeal to him, and adven∣ture himself to his divine examina∣tion. And thus all the antient Interpreters seem to have under∣stood it, none of them interpo∣sing the [therefore,] or varying from the simple reading, as our English doth; but, on the contra∣ry, the Arabick interpreting 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by fearing, (which is the shaking of his hope) I have trusted in the Lord, and will not fear,] have con∣fined it to this sense; and so the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and trusting in the Lord I will not be shaken, or as o∣ther copies read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 grow weak: the Latine in like manner, (and the Aethiopick) & in Domi∣no sperans non infirmabor, and ho∣ping in the Lord I will not be weak∣ned, i. e. I doe hope, and will con∣tinue firme in so doing. To this the learned Castellio hath exprest his sense, Patrocinare, Jehova, qui me innocenter gero, immotam in Jehova fiduciam habens, O Lord take my part, who behave my selfe innocently, having an unmoved trust in the Lord. And considering that it is here his request to God to take his part, that which follows in the rest of the period, must in reason be the recital of the qualifications necessarily required to the hearing of this prayer, rather than the in∣ferring or concluding that God will take his part, i. e. that his prayer shall be heard. And this also ap∣pears by v. 3. where, having of∣fered himself to Gods examination, v. 2. for the truth of what he had here pretended, he specifies ex∣presly or instances in these two things; (only by way of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, frequent in sacred style, the latter is mentioned first) For thy loving kindness is hefore mine eyes, (there is his unmoved hope) and I have walked in thy truth, (there is his integrity.)

[ b.] V. 2. Try] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.723 signifies originally so to try, as the metallist doth his gold, by dissolving and melting it. So Psal. Lxvi. 10. thou hast tried me as silver is tried; where the Targum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou hast melted us as the goldsmith melts his silver. So Isa. xLvii. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have melted thee— I have tried thee in the crucible of affliction. And thus the LXXII. renders it here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 set on fire; the La∣tine, Ure, burn; and the Arabick, make to burn. And thus it speci∣ally belongs to afflictions, by which, as by fire, such trials are made.

V. 4. Dissemblers] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [ c.] hiding himself, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here,* 1.724 which therefore literally signifies those that hide themselves; which because all wicked men desire to doe, their actions averting and hating the light, therefore the Lxxii. here render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Latine iniqua geren∣tes, wicked doers, the Arabick, breakers of the law: and so in sense it is to be rendered, but literally the secret dealers; the greatest wickednesses being those that are most secretly contrived: and accor∣dingly the Chaldee so paraphra∣seth it, they that hide themselves that they may doe ill.

V. 6. I will wash] That the fu∣ture [ d.] tense in Hebrew is frequent∣ly taken in the preter tense, is known to all. Here the context requires it to be so, both in v. 5. and 6. being all but an explicati∣on, or recital at large of what had been said v. 1. viz. that he had walked in integrity. And there∣fore as it is v. 3. I have walked in thy truth, and v. 4. I have not sat, and v. 5. I have hated; so in all reason must the futures be rende∣red in the latter part of those ver∣ses, 4. and 5. I have not,* 1.725 (not I will not) goe, and sit. And then by consequence so it must be in this v. 6. I have (not, will, for the

future) washt my hands in innocency, and so compast— Now for the phrase,* 1.726 washing hands in innocency, the Lxxii. render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. literally, among the guiltlesse; and so the Latine render it, inter innocentes, among the innocent. But this sure signifies no more than the ordinary reading of the He∣brew imports, to wash the hands in token of innocence. This we know was common among the Jews (from Deut. xxi. 6.) in any solemn business of protesting innocency, to wash the hands, as a token of it; and so Pilate did Matth. xxvii. But it particularly belong'd as a ceremony preparative to praying; for unless we come pure to that work, there is no hope to be heard. If I incline to wickedness in my heart, the Lord will not hear, saith David: and, surely the Lord heareth not sin∣ners, saith the man in the Gospel that was born blinde: and Isa. 1. when you make long prayers, I will not hear, your hands are full of blood; wash you, make you clean: 'Twas therefore a common usage among all the Jews, alwayes to wash before prayers. So saith Aristeas in his History of the Lxxii.* 1.727 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It is the custome for all the Jews to wash their hands, as oft as they pray to God: whence the Apostle takes that phrase of lifting up holy hands, 1 Tim. ii. 8. (see note ^b. on that chapter) So in the Yad Tephillah c. 4. §. 2. The hands are to be washt before prayers. To this belongs the rule of the Jews, that every one should wash, as soon as he rises in the morning, thereby to prepare himself for the reading of the Shema∣ah, and praying; not accounting him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pure or clean, before he hath washt his hands in water: and this in imitation of the Priests mi∣nistring in the Sanctuary, who were not to perform any sacred office till they had poured water out of the Laver, (that was set in the Temple to that purpose,) and washt their hands in it. In place of which offices of the Priest, is, say they, the reading of the Shema∣ah in the morning, and at other times, which belongs to all, and must be prepared for by wash∣ing. See Mr. Pococks Miscell. c. 9.* 1.728 This then being premised, the on∣ly difficulty remaining is, what is meant by incompassing the Altar;* 1.729 this referring, no doubt, to the Priests officiating or sacrificing, at which time he was wont to goe about the Altar, (as it here follows in the next verse) publishing and telling of all his wondrous works, (in order to which going about the Al∣tar was adapted) praising of God, or praying to him. In reference to this custome of the Priests go∣ing about the Altar, it is, that the Lxxii. Psal. xxvii. 6. have these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I compast and sacrificed in his Taber∣nacle a sacrifice of shouting; and the Arabick reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to walke a∣bout, to perambulate, rendred by the Latine lustravi, so compassing, as in a lustration. The truth is, the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.730 in that place signifies round about me, and so is most rightly rendered by the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (they seem rather to have read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) I compassed: Yet is that mis-ren∣dering of theirs founded in this custome of the Priests going round the Altar, in time of his oblation: And then it being this custome of the Priests washing before his offi∣ciating, from whence came the custome of the peoples washing be∣fore prayers, the whole verse must thus be understood with re∣ference to the Priests practice, who first washt his hands, and then offe∣red sacrifice, and in offering encom∣past

the Altar. In proportion whereto David willing to express his coming with a pure heart to pray to God, doth it by this si∣militude of a Priest, that as a Priest washes his hands, and then offers oblation, so had he constant∣ly joyned purity and devotion to∣gether; which still belong to the two things mentioned v. 1. and again v. 3. as the qualifications to fit him for Gods patronage. The washing hands in innocency being perfectly all one with walking in∣nocently v. 1. walking in thy truth v. 3. as his compassing Gods Altar, i. e. offering up his prayers in a pious hope and reliance on God, is equi∣valent with trusting in him v. 1. and having Gods loving-kindness before his eyes, v. 3. And so still the decorum is observed through∣out the Psalm, and concludes it a∣gain, But as for me, I will walk in∣nocently, v. 11. (there is the for∣mer) My foot standeth in an even place, v. 12. and so steady, firme, to signifie the stability of his hope, (there is the latter.)

[ e.] V. 8. Habitation] The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.731 habitation, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to dwell, is here by the Lxxii. rendered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 comeliness, misreading it, as some think, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by inver∣ting the letters. In another place they render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a cloud, Zach. ii. 13. as if it had been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that so signifies. But 2 Sam. ii. 29. they render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 eye, as if it were from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 oculus. And so probably they took it here, the eye signifying also the aspect, where∣in consists the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or come∣liness of any living thing. The Syriack here render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ministery; but the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 habitation. The only question can be, whether by habitation of thy house] be meant Davids inhabi∣ting Gods house, as Psal. xxvii. 4. One thing have I desired, that I may dwell in the house of the Lord; or Gods inhabiting it himself. And the latter seems most agreeable, so as the the habitation of thy house, be the house which thou inhabitest, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.732 by apposition, thy habitation-house, as we use in Eng∣lish a mansion-house, i. e. a place for daily habitation, such as the Temple or Tabernacle was to God, having promised to be continu∣ally present there. Answerable to which is the latter phrase in the verse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.733 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the place of the Tabernacle of thy glory; so 'tis literally to be rendred (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tabernacle, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 habitavit) and so the Chaldee reads, and so the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the place of the Tabernacle of thy glory, by glory, as formerly, meaning the Ark which was pla∣ced in the Tabernacle.

V. 12. In an even place] From [ f.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rectus, aequus, planus fuit,* 1.734 is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 planicies, a plain or valley. So Deut. iii. all the cities 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the plain, and the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And then 'tis not improbable, the word may here be used for the area, or atrium, the court where the Altar stood, and so bear some analogy with the mention of the Altar v. 6. the habitation of thy house, &c. v. 8. and with the congregation where God is praised, in the end of this verse.

The Twenty Seventh Psalm.

A Psalm of David.

[Paraphrase.] The Twenty Seventh Psalm was composed by David in time of his distress; wherein placing all his trust and confidence in God, he especially expres∣seth his desire of returning to the participation of Gods publick service.

1. The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid?

Whatsoever my di∣stresses are, I have a God of might, who will deliver me out of this dark and for∣lorn condition, will preserve me safe from all the malice of my enemies. It were then great folly in me, to betray any the least fear, or apprehension of the dangers that in∣compasse me.

2. When the wicked, even mine enemies, and my foes‖ 1.735 came upon me to eat up my flesh, they* 1.736 † 1.737 stumbled and fell.

When ungodly men make their approach∣es against me, very bloodily resolved to devour and destroy me utterly, then will God certainly interpose his hand, to discomfit and disappoint my sorest enemies, and rescue me out of their hands: for thus he hitherto hath done in my greatest dangers.

3.* 1.738 Though an host should encamp against me, my heart shall not fear:‖ 1.739 though warre should rise against me, in this will I be confident.

Whatsoever the dan∣ger be, whether by close siege, or by pitcht battail, yet have I still my reli∣ance firme, in confidence of Gods assistance and relief, and that will keep all fear from me.

4. One thing have I desired of the Lord, that I will seek after; that I may dwell in the house of the Lord all the dayes of my life, to behold the† 1.740 beauty of the Lord, and to enquire in his Temple.

There is but one thing that I am much solli∣citous for, or impor∣tunate in my prayers, viz. (not that I be setled in my regal throne, which he* 1.741 seems not yet to be, but) that I may have that benefit of peace to partake of Gods publick service in the assembly, and never to be taken off from it, to injoy that sweetness and transcendent pleasure and delight of conversing daily and fre∣quently with God, and receiving counsel and directions from him in all my doubts. The being but for a time deprived of this felicity is indeed matter of some sadness to me, from which I daily pray to be released. But besides this, I have nothing else to com∣plain of in my present distresses.

5. For in the time of trouble he shall hide me in his pavilion; in the secret of his Tabernacle shall he hide me, he shall set me up upon a rock.

Were I but returned to the Sanctuary, I should look upon it, and make use of it as of a refuge of perfect safety, to which in any difficulty I might confidently resort, and be secured by God, as in a tower or fortresse.

6. And now shall my head be listed up above mine ene∣mies‖ 1.742 round about me: therefore will I offer in his Taber∣nacle sacrifices* 1.743 of† 1.744 joy; I will sing, yea I will sing prai∣ses unto the Lord.

And as now it is, though I am at present withheld from that felicity, yet have I confidence that my prayers shal be heard, that I shall be delivered from mine enemies power, and exalted above them all, and af∣forded all matter of joy and Sacrifices, when I doe come to Sion, and abundant thanks∣givings unto God.

7. Hear, O Lord, when I cry with my voice; have mer∣cy also upon me, and answer me.

And therefore with this confidence I now offer up my prayers to thee, O Lord, for mercy and compassion, and gracious returns to all my wants.

8.‖ 1.745 When thou saidest, Seek ye my face,* 1.746 my heart said unto thee, Thy face, Lord, will I seek.

Whatsoever supply I lack, my heart directs me whither to apply my self, by resounding in my ears those gracious words of thine [seek ye my face,] calling all, that want any thing, to ask it of thee. To thee therefore I make my addresse with thine own words of invitation in my mouth, [Thy face, O Lord, will I seek] making all my application to thee, and to none other.

9. Hide not thy face† 1.747 farre from me, put not thy ser∣vant away in anger: thou hast been my helpe; leave me not, neither forsake me, O God of my salvation.

Lord, vouchsafe me thy wonted presence and favourable aspect, withdraw all expressi∣ons of thy displeasure. Thy former continued reliefs have ingaged me to hope for deliverance from none but thee: O doe not thou leave me, for then I shall be utterly destitute.

10.‖ 1.748 When my father and my mother forsake me,* 1.749 then the Lord will take me up.

It is one of thy won∣derfull works of mer∣cy, to provide for those whose parents have exposed and left them helplesse, (the young Ravens, Psalm cxlvii. 9.) And the like I trust thou wilt doe for me, though all humane aids should utterly faile me.

11. Teach me thy way, O Lord, and lead me in a plain way, because of mine enemies.

Lord, do thou instruct and direct me what course I shall take, that mine enemies may have no advantage against me, but that I may escape safe out of their hands.

12. Deliver me not over unto the will of mine enemies; for false witnesses are risen up against me, and* 1.750 such as breath out‖ 1.751 cruelty.

Permit me not to fall into their power; for as they have begun with slander and ca∣lumny, so will they end, if thou doe not divert or withhold them, in injustice and rapine.

13.* 1.752 * 1.753 I had fainted, unless I had believed to see the goodness of the Lord in the land of the living.

Had I not had a full confidence that I should by Gods great mercy be supported in my distresse, and restored to those injoyments of rest and peace, which God had faithfully promised me. (Here the Psalmist abruptly but elegantly breaks off the speech.)

14.* 1.754 Waite on the Lord; be of good courage,* 1.755 and he shall strengthen thy heart: waite, I say, on the Lord.

O my soul, doe thou patiently expect Gods leasure; be not dis∣couraged with thy present evils, but arme thy self with constancy and fortitude, and never doubt of Gods seasonable reliefes.

Annotations on Psalm XXVII.

[ a.] V. 2. Stumbled] Though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.756 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be in the Praeter tense, yet 'tis usual in Prophetick wri∣tings, that these should be taken in the future tense, when the con∣text inclines that way. And so here it doth, being a profession of his confidence in God, that he will deliver him out of his present di∣stresses; as both the antecedents v. 1. and consequents v. 3. make evident. And accordingly it is most probable that here thus it should be, v. 2. and so the Jewish Arab reads, they shall stumble, and fall; and so the learned Castellio renders it, si invadant— offensuri sunt atque casuri, If they invade me, they shall stumble and fall. Though it be also possible, that it may re∣flect upon his past experiences of Gods mercies, as pledges of his future, and then it may retain the preter tense. And therefore I deemed it safest to take that in also in the Paraphrase.

[ b.] V. 6. Joy] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sacrifices of jubilation,* 1.757 are those of the so∣lemn feasts, attended not onely with the harmony and Musick of the Levites, but the Hosannahs and acclamations of the people. Hence Jeremy compares the military cla∣mours of the victorious Chalde∣ans in the Temple, to those that were formerly made there in the day of a solemn feast, Lam. ii. 7. They have made a noise in the house of the Lord, as in a day of a solemn feast. And this is that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or joyful sound, which they that hear, are by David pronounced blessed, Psal. Lxxxix. 15. Blessed is the peo∣ple that know the joyful sound.

[ c.] V. 8. My heart] For the mea∣ning of this v. 8. little help will be had from the antient interpre∣ters. The Syriack leave out a part of it unrendred, and have only thus much, My heart saith unto thee, and my face shall seek thy countenance. The Lxxii. (and af∣ter them the Latine, Arabick, and Aethiopick,) instead of Seek ye my face,] read, I have sought thy face;] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, My heart said to thee, I have sought thy face; thy face, Lord, will I seek: and other copies with some change, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. My heart hath said to thee, I will seek the Lord; my face hath sought thee, thy face, Lord, will I seek. But the Chaldee keeps close to the Hebrew, only for [seek ye] reads in the singular seek thou. The full meaning of it will easily be gathered, by reflecting on Gods mercy and kindness unto men, ready to defend them, if they will but call to him for his help. This is conteined in this supposed speech or command of Gods, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.758 seek ye my face,] there∣by inviting all to addresse their prayers to him. This gracious speech of Gods, David here medi∣tates upon, and on it founds his confidence, and in his addresses to heaven first minds God of this his command, or invitation, or incouragement to all, to seek to him, (that is the meaning of [My soule said to thee, seek ye my face] laying a foundation of claim in Gods own words;) and then he makes use of this priviledge im∣mediately, answers the invitation in the very words wherein 'twas made, [Thy face, Lord, will I seek.]

This Castellio hath paraphrastically exprest, sic animo cogito, velle te tuum quaeri conspectum; tuum conspe∣ctum, Jova, quaero. I thus think in my minde, that thou wouldest have thy face sought: Thy face, Lord, I seek. The Jewish-Arab hath here ano∣ther construction, making 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my face, to govern, and not be gover∣ned by the verb, thus; My heart said of thee, O my face, seek him (be∣cause saith he, the other mem∣bers are at the command of the heart, to doe what that bids) therefore will I seek the light of thy countenance, O Lord.

[ d.] V. 12. Such as breath cruelty] For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.759 breathers or speakers of injury or rapine, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fying injury or rapine, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to breath or speak) the Lxxii. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 iniquity hath lied to, or against it selfe, and the Latine and Aethiopick (and in effect the Arabick) follow them. How they came thus to vary from the original, is not easie to re∣solve: what is most probable may be briefly noted. Neer un∣to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to breath or speak is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 laqueus (from whence is the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) a snare. One of these the Lxxii. may have mista∣ken for the other. So the lear∣ned‖ 1.760 Schindler supposeth them to have done, Isa. xLii. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which he renders, all the young men have been puft at, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the infinitive to be ren∣dered in the preter tense.) To this the Chaldee paraphrase seems to accord, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were cove∣red with shame or confusion: but the Lxxii. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a snare in their recesses: where as they render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a secret chamber, frequently rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so they took 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and ac∣cordingly rendred it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the snare. And herein the sense fa∣vours them there, and our transla∣tion hath followed them. And if as there, so here, they dedu∣ced 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a snare, then ta∣king 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for iniquity in the nomi∣native case, they might thus (by periphrasis) expresse its being insnared, by its lying against it selfe.

V. 13. I had fainted] In the [ e.] Hebrew there is an aposiopesis,* 1.761 a figure of elegance, purposely brea∣king off in the midst of the speech; yet so as every man can foresee what kinde of conclusion should follow, if he did not purposely divert to the contrary. As Nep∣tune in Virgil, Hos ego— the be∣gining of a threat, but then artifi∣cially breaking off into an exhor∣tation to prevent it,— sed motos praestat componere fluctus, but 'tis your best way to quiet the waves: so here, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.762 except, or unless I had believed to see the goodness of the Lord in the land of the living— The LXXII. render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I believe to see (and so the Sy∣riack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I believed that I should see, and so the Latine &c.) not at all rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 un∣less, nor taking notice of the fi∣gure, or manner of speech, the abrupt breaking off in the midst. But the Chaldee reads just as the Hebrew doth, and thinks not fit to supply what is wanting, but leaves it in suspence. And so sure that is the fullest way of rendring it, that so the figure may be dis∣cernible; which consisting whol∣ly in the breaking off, or concealing somewhat, is lost, if the sense be made perfect by addition of any other words. The only difficul∣ty is, what is here meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.763 the land of lives, or of the living.* 1.764 And the answer will be brief, that though the phrase may very fitly denote (where the context requires it) the future age, whether as that denotes the

age of the Messias, or the life eter∣nal after the end of this; and though there is no cause of doubt, but that David believed both these; yet it being the matter of the whole Psalm to express his confidence, that God would not now leave him in his present di∣stress, but deliver him out of his enemies hands, and return him home in safety and peace; in all reason that is to be deemed the meaning of it here also, as the land of the living oft signifies a prosperous life in this world, but this not excluding, but including also his hopes of the other, which much added to his support also.

[ f.] V. 14. Shall strengthen] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.765 is literally to be rendred, he shall strengthen, and may so be applied to God by way of promise, that he shall strengthen his heart that waits on him. But yet it is also to be remembred, that the He∣brews doe oft use to confound con∣jugations, and use the active in the third person, to denote the passive in some other person: Thou fool, this night shall they take thy soul from thee, i. e. thy soul shall be taken a∣way: So 2 Sam. xxiv. 1. And he moved David, i. e. David was mo∣ved (see examples in note on Luk. xvi. b.) and then so it may well be here, be of good courage, and he shall strengthen thy heart, i. e. (to continue the construction with the antecedents and consequents) let thy heart be strengthened, (all the imperative) wait on, or expect the Lord. And thus all the antient Interpreters render it: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 strengthen thy heart, say the Chal∣dee; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let your heart be strengthened, say the LXXII. and so the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Latine, & con∣fortetur, and the Arabick so also (only reading it, my heart, instead of your, reading the whole verse accordingly, I hope—) So Psal. xxxi. 24. and thus in both places the Jewish-Arabick Translator ren∣ders it.

The Twenty Eighth Psalme.

A Psalm of David.

[Paraphrase.] The Twenty Eighth Psalm was composed by David in time of his distress, and is a fiducial prayer for deliverance.

1. Unto thee will I cry, O Lord, my rock: be not‖ 1.766 silent to me;* 1.767 lest† 1.768 if thou be silent to me, I become like them that goe down into the pit.

O Lord, I have no strength or power to defend my self, but that which wholly de∣scends from thee. To thee therefore I make my humble and most importunate addresse: be thou pleased to hear and answer it gratiously; lest, whilst I call to thee, and am neglected by thee, my enemies begin to insult, and account of me, as of a destitute lost person.

2. Hear the voice of my supplications, when I cry unto thee, when I lift up my hands toward thy holy* 1.769 oracle.

Lord, answer my pe∣titions, which ardent∣ly and solemnly I ad∣dress unto thee, and so, as thou hast promised graciously to answer them.

3.* 1.770 * 1.771. Draw me not away with the wicked, and with the workers of iniquity; which speak peace to their neighbours, but mischief is in their hearts.

And let not me be handled in that man∣ner, as wicked unjust oppressors, and trea∣cherous designers are wont to be handled, perishing in their injurious attempts.

4. Give them according to their deeds, and according to the wickedness of their endeavours; give them after the work of their hands, render to them their‖ 1.772 * 1.773 desert.

5. Because they regard not the works of the Lord, nor the operation of his hands, he shall destroy them, and not build them up.

For them, it is most just that they should be dealt with as they have dealt, that the same measure that they have meted to o∣thers should be meted to them again. That as they have not hee∣ded God, and his actions, and works of providence, but lived in opposition to all his precepts; so he, instead of prospering them as they expect, should remarkably blast all their attempts, and at length utterly destroy them (see note on Psal. x.l.) (But thus sure thou wilt not deal with me, who have kept close to thee in all my underta∣kings, have dealt uprightly with all, and attempted nothing but what I have thy war∣rant for.)

6. Blessed be the Lord, because he hath heard the voice of my supplications.

On which grounds I come confidently to thee with my request, and am so assured of thy hearing and answering it graciously, that I have nothing to doe, but to acknowledge and magnifie thy mercies, as if they were already poured down upon me, saying,

7. The Lord is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart great∣ly rejoyceth, and* 1.774 with my song will I praise him.

The Lord of heaven is my only fortification and defence. I pla∣ced my full trust in him, and never made applications to any other aids, that humane wisdome might suggest, and I am assured I shall reap the fruit thereof, assistance and deliverance in due season; and therefore I am transported with joy, and cannot chuse but triumph, and exult, and make and sing hymns for the acknowledging of his mercy.

8. The Lord is their strength, and he is the* 1.775 * 1.776 saving strength of his anointed.

Those that adhere to God shall certainly be protected by him: he will never fail to come seasonably to the rescue of him, whom he hath by his own ap∣pointment advanced to the Kingdome.

9. Save thy people, and bless thine inheritance: feed them also, and lift them up for ever.

O be thou now plea∣sed to stretch forth thy hand, to rescue thy faithful servants whom thou hast chosen for thy self, to be owned by thee in a pe∣culiar manner: be thou their pastor to take care of them, as of thy flock, and for ever to support them, and raise them up, when they are fallen.

Annotations on Psalm XXVIII.

[ a.] V. 1. Lest if thou] The Hebrew idiome is here observable.* 1.777 The words are literally thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lest thou be silent, or, hold thy peace from me, (from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 siluit) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to speak by parable.) Yet here the adverbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath no influence on that which immediately follows, for thus the sense bears not, [be not silent, lest thou be silent;] but on that on∣ly which is farther off [lest I be likened—] that in the midst being only taken in, in passage to the latter, and is best rendred in sense, lest thou being silent, or lest whilst thou art silent, I be likened. (This idiome frequently occurres in the sacred writings, and will be use∣ful to be remembred from hence.) The Lxxii. render it literally, as it lies in the Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lest thou be silent to me, and I be likened; and so the Latine and Syriack also, and so it must be rendred; the other by [if, or, whilst] being the paraphrase, and not the version, and so used only by the Chaldee, which professeth paraphrasing.

[ b.] V. 2. Oracle] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to speak is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.778 used for the place wherein the Arke was, the holy of holies in the Temple, and so pro∣portionably in the Tabernacle, be∣fore the Temple was built: so sty∣led not only from the Decalogue, or ten 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 words, which were put into the Arke; but specially because from the midst of the Che∣rubim, God was wont to give an∣swer to the Priest, when he inqui∣red of ought, and so to speak there. From this use of it 'tis ordinarily styled the oracle, 1 Kin. vi. 5. 16, 19, 20, 22, 30. and viii. 6, 8. in all which the LXXII. re∣tain the Hebrew word, and ren∣der it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and so 2 Chron. iii. 15. and iv. 20. and v. 6, 8. onely here they render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not as the Latine takes it in the notion of Templum, but as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.779 may best be rendred the Tabernacle, (of the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 see note on Act. xix. e.) or Sanctuary, a part of that, as in the Christian Church 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is but a part of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (by which words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the whole Church or Tem∣ple is signified) and that part par∣ticularly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in which the table of the holy mysteries is set, call∣ed also the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or altar∣place, as we learn from the Scholi∣ast of Nazianzen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This therefore is the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy holy Oracle, in this place, (so Symmachus and Aquila read it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 oracle) the Taber∣nacle, or Sanctuary wherein the Arke was placed, toward which they used to pray, and expect Gods answers from thence, viz. the granting of their prayers: as when in matters of doubt they sought to the oracle for the resolu∣tion of it, the Priest solemnly gave them responses from thence, call∣ed also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.780 oracles, answera∣ble to the origination of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to speak, (see note on Rom. iii. 1.)

V. 3. Draw] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.781 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that signifies both to draw and apprehend, will be best ren∣dered here, seize not on me, as he that seizeth on any to carry or drag him to execution. The Sy∣riack reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Number me not with the wicked, seeming to transferre the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.782 Psal. xxvi. 9. hither, for so that is to be rendred, number not my soul with sinners. In like manner the LXXII. which there read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, destroy me not toge∣ther with— doe here, after they have literally rendred the He∣brew by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, draw not together, adde, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and destroy not together; here∣by evidencing, 1. that the phrase here, and [number not] Psal. xxvi. are all one; and 2. that the mean∣ing and full importance of both is, destroy me not with the wicked, or in such manner as the wicked are de∣stroyed.

V. 4. Desert] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to retri∣bute, [ d.] or render, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.783 here must most probably be rendred, their retribution, or rendering, i. e. accor∣ding as they have rendred to others. In v. 3. 'tis said, they speak peace to their neighbour, but imagine mis∣chief, i. e. designe the hurt of them that are their neighbours, and deserve no ill of them, and to whom they profess great kindness. This there∣fore is their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their rendring, as much unkindness and rudeness as can be, and that as little expected

from them. And then for God to render them their rendering, (which the LXXII. exactly trans∣late 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, render to them their re∣tribution, and so the Chaldee and Latine) is to deal the like measure to them, to bring mischiefes on them unexpectedly; and this, as the clear explication of what is in the beginning of the verse, give them according to their deeds— And thus it belongs to Davids ar∣gument to God in the whole Psalm, that he should not be used as wick∣ed men are used, that as he hath dealt unkindly, or treacherously with none, so he should not be forsaken by God, when he stands in most need of the completion of his promise to him.

[ e.] V. 7. With my song] In this place the Hebrew being very perspicu∣ous, and void of ambiguity, the LXXII. (and from them the Sy∣riack, Latine, Arabick, and Ae∣thiopick) have very farre depar∣ted from it. The account of it is very hard to be given, unlesse we suppose them to have read the words otherwise placed, than now they are. We now read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and my heart exults, and in my song I will praise him: but the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and my flesh hath reflourished, and from my will I will confesse unto him. Here the onely way of according this vast difference seems most probably this; to suppose 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 transposed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 set fore-most, and lightly changed into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.784 and my flesh, which being joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.785 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was merry, (and being appli∣ed to plants, flourished, or lookt green, and so metaphorically ap∣plyed to a body, when it returns to verdure again) ariseth that part of their rendring, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, my flesh reflourished. And then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.786 the heart being not unfitly taken for the will, the other two words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with my heart will I praise him, will be naturally enough rendered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from my will I will confesse to him; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.787 in Hiphil, which we render praise, ordinarily signifying to confess, and that oft taken in the notion of praising.

V. 8. Saving strength] From [ f.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was strong, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 strength, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.788 a strong place, or fortification.* 1.789 So Jud. vi. 26. build an altar in the top of this (rock, we read but in the margine) strong place. So Dan. xi. 7. and shall enter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into the fortress or strong hold; and so it signifies here, and with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 salvations added to it, must be rendered, the fortress or strong hold of deliverances—

The Twenty Ninth Psalme.

A Psalm of David.

[Paraphrase.] The Twenty ninth Psalm seems to have been composed by David after his subduing the Kings and heathen people, 2 Sam. viii. the Philistims, Moabites, Syrians, &c. whom he therefore inviteth to the service of God, and thus bespeaketh them:

1. Give unto the Lord,* 1.790 ye mighty, give unto the Lord glory and‖ 1.791 strength.

2. Give unto the Lord the glory due unto his name; worship the Lord in† 1.792 the* 1.793 beauty of holiness.

O ye Governors of the heathen people, which have now experimen∣ted the power of God in subduing you, there is nothing so reasona∣ble to be done by you, as to come in, and make your oblations and homage to his sanctuary, and acknowledge his supreme power and dominion over you; to magnifie him in all his glorious attributes, and adore him in that sacred Majesty, wherein he hath revealed himself to the world, but especially to the Jews his peculiar people.

3.* 1.794 The voice of the Lord is upon the waters, the God of glory thundereth, the Lord is upon* 1.795 many waters.

Gods thunder in the clouds is most terrible over all the people in the world, when it breaks out of them, it is an emblem of his majestick presence, and almighty power, by which he can subdue, when he pleaseth, the most puissant or po∣pulous nations on the earth.

4. The voice of the Lord is powerfull; the voice of the Lord is full of majesty.

If he send out these weapons of his, there is no possible resisting; they bring with them an awful reverence to all creatures.

5. The voice of the Lord breaketh the Cedars: yea, the Lord breaketh the Cedars of Lebanon.

This same thunder rends the stoutest and tallest Cedars in pie∣ces, even those of Libanus, that is famous for them, (an essay, and evidence to all, that at his pleasure the most powerfull Princes are subdued; as was lately exemplified in the Syrians, which are neer to Lebanon, and were destroyed by David, twenty two thousand of them, that came out to succour the King of Zobah against David, 2 Sam. viii. 5. and became servants to David. v. 6.)

6. He maketh them also to skip like a calfe,* 1.796 Lebanon and* 1.797 Syrion like a young Unicorn.

Both these Syrians that border upon Le∣banon, and all the o∣ther heathen nations neer Mount Hermon, the Amorites, &c. are vanquisht and put to slight, when he once appears to take the part of his anointed.

7. The voice of the Lord divideth the flames of fire.

His presence and in∣terposition of his pow∣er, signified by this terrible majestick meteore, tears the aire, and casts out many darts, or flashes of lightning with it, at once a formidable sound and flames of fire, and withall a succession of those flames: such is the dreadful power, and presence of God against his enemies.

8. The voice of the Lord shaketh the wilderness; the Lord shaketh the wilderness of* 1.798 Kadesh.

And the same omni∣potence of his hath ingaged it selfe for his servant David against the Moabites and Idumaeans, and utterly subdued and subjected them to him;

9. The voice of the Lord* 1.799 maketh the hinds to calve, and discovereth the forrest: and in his Temple doth every one speak of his glory.

Puts them into that terrible fright, into which the thunder puts the hinds, when it makes them calve; drives them out of their holds, as the same thunder frights the beasts of the forrest out of their thickets. This therefore is to admonish all the whole world, every man living, to acknowledge his power and glorious Majesty, and come in and worship him, in these or the like words:

10. The Lord sitteth upon the* 1.800 floud; yea, the Lord sit∣teth King for ever.

The Lord judgeth and ruleth in the clouds, and so he shall continue to doe for ever, and subject the proudest nations to his Kingdome.

11. The Lord will give strength unto his people; the Lord will bless his people with peace.

And for those that he hath chosen and ta∣ken to himself, and that live constant and faithfull in his service, he will protect, and strengthen them, and bestow upon them all the prosperity and felicity in the world, subjecting all their enemies, and restoring them to a durable, lasting peace.

Annotations on Psalm XXIX.

[ a.] V. 1. Ye mighty] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for∣titude is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 powerfull, strong, of which see note on Psal. xxii. ^a. And though that word come to signifie many other things, yet in the plural 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.801 is sure the compellation of Prin∣ces, under the phrase of [son of the potent or strong.] Thus is Nebu∣chadonozor called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.802 the Prince of the Nations, or the strong among the Nations, Ezek. xxxi. 11. Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Princes, we render, the mighty men of Moab, Exod. xv. 15. and those particu∣larly, in the number of those to whom David is supposed to speak in this Psalm, after his subduing them, 2 Sam. viii. so again 2 Kin. xxiv. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the mighty of the land. The Chaldee paraphra∣seth this by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the assembly of Angels, sonnes of God, taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for Angels. The Syriack read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is rendered filios arietum, young rams, in that notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a ram; though as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hebrew, so in Chaldee and Sy∣riack and Arabick, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the male of any sort. The LXXII. at least these copies which we have of their translation, doe (as it is not unusual in other places) render the words twice; first in the voca∣tive case, by way of compellation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sons of God, and then in the accusative, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 young rams, as doubtfull which was to have place, and therefore setting down both of them: and in this the Latine and Arabick and Ae∣thiopick follow them. But the plain simple rendring it by [ye mighty, or, ye Princes] is most to be allowed of; and to those this Psalm is an invitation, that they will, being subdued by Gods pow∣er, come in to the acknowledge∣ment and worship of him.

V. 2. Beauty of holinesse] [ b.] Where the Hebrew reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.803 in the glory or beauty of holiness, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to honour or beautifie, the Lxxii. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in his holy court, as if it were from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 penetrale, thalamus, area, a closet, a marriage-chamber, a court; and so the Latine and Syriack fol∣low them, and the Arabick, in his holy habitation: but the Chal∣dee have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the splendor, or beauty of holiness, or in the holy

beauty or majesty (as v. 4. the Lxxii. render the same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 majesty;) meaning thereby either the Arke, which the Priests and Levites with their Urim and Thummim carryed, and where God was gloriously present, as in the place of his worship, (see Ps. CX. note a.) or else the sacred ma∣jesty of God himself, sacrâ praedi∣tum majestate Jovam, saith Castel∣lio, Jehova indued with a sacred majesty, the God of heaven and earth, so glorious in all his attri∣butes, that all, even heathen men, ought to give all glory and honour to him. This glory he here calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.804 the honour of his name, by which his attributes are to be understood, his power and domini∣on over all, &c. which for these heathen princes to acknowledge, is in effect to become his proselytes, and servants.

[ c.] V. 3. The voice of the Lord] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 voice in scripture-style frequently signifies thunder, there is no question; and then there will be small cause of doubt, but that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.805 the voice of the Lord here signifieth the same, when in the next words it follows, the God of glory thundereth. For this Psalm being plainly an acknowledgment of Gods majestick presence, and his thunders being in those dayes, 1. the instruments signally to at∣test that, (as to Joshua in the first conquest of Canaan, to Samuel against the Philistims, 1 Sam. xii. 15. and to David also against the same enemies, which therefore is called Gods rebuking the heathen) and 2. the ordinary means of con∣veying Gods oracles to them, which therefore were styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the daughter of thunder, and 3. the ceremony of Gods giving the law from Sina••; it was very fit in this Psalm to make a peculiar elogy of this Majestick meteor, which is done throughout the Psalm. By analogy herewith,* 1.806 the waters upon which this voice is said to be, and the many waters from which, in the next words, he is said to thunder, or to be upon them when he thun∣ders, and the water-floods, upon which he is said to sit, v. 10. are still those waters (Gen. 1.) above the firmament, the clouds; agreea∣bly to Psal. xviii. 11. He maketh darkness his secret place, with dark waters and thick clouds to cover him: At the brightness that was before him the clouds passed, (these watery clouds) hailstones and coals of fire (the thunder shafts:) The Lord also thundered, &c. And these opini∣ons and doctrines of the Jewes might move the heathens, to think that they did adorare nubes, & coeli numen, adore the clouds, and that Deity of heaven, which is thus described in their Prophets to sit and dwell there.

V. 6. Lebanon] Two things are [ d.] here to be observed of Lebanon.* 1.807 First, that it was a very high moun∣tain, and seems thence to have taken the name from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 white, in respect of the snow (mentioned on Lebanon Jer. xviii. 14.) that is alwayes, even in the summer, white on the top of it. Thus saith Saint Hierome on Jerem. L. iv. Nix de Libani summitatibus deficere non po∣test, nec ullo, ut omnis liquescat, so∣lis ardore superatur: Snow cannot sail on the tops of Lebanon, nor is it by any heat of the sun overcome that it should melt. The Chaldee Pa∣raphrase Cant. iv. 11. useth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Olbanem in the same notion, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Olben, which is the Syriack formation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 white. And with this the name of the Alpes, those very high hills, seems to have affinity. Album, saith Festus, quod nos dicimus, à Graeco, quod est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, est appella∣tum, Sabini tamen Alpum dixerant; unde credi potest nomen Alpium à candore nivium vocitatum. The

word Album, white, is from Alphon a Greek word, which the Sabines call∣ed Alpum; whence the name of the Alpes may be believed to come, so called from the whiteness of the snow. And so the Etymologicum; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the mul∣titude of the white snow the name of the Alpes is taken. Thus in Crete the tops of Mount Ida, a very high mountain, are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 white, on the same account, saith Theo∣phrastus de hist. Plant. l. iv. c. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, on the top of them there never wants snow. The second thing to be no∣ted of this high hill is, the situation of it, that it is in Syria: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Stephanus, Li∣banus is a mountain of Syria. So Strabo l. xvi.* 1.808 There are, saith he, two mountains that inclose Coelo-Sy∣ria, Libanus and Antilibanus; Damascus is in Libanus, Zidon in Antilibanus. By both these put together we may conclude, what is poetically here meant by the mention of Libanus, viz. the Kings or chief cities of Syria, first slaughte∣red in great multitudes, and then subdued by David, 2 Sam. viii. 6. With this is joyned Syrion v. 6. another high mountain,* 1.809 known also both by the name of Her∣mon, and Shenir, Deut. iii. 9. (which Hermon the Sidonians call Syrion, and the Ammonites call it Shenir.) So Cant. iv. 8. from the top of Shenir and Hermon. From She∣nir it is that the Syriack here call it Sinir: of this S. Hierome de Loc. Hebr. tells us also, as of Lebanon, that it was so high a mountain, that snow was to be found on it in the sum∣mer; and therefore the Chaldee, Deut. iii. 9. call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the mount of snow, and so also Cant. iv. 8. but here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the mountain producing fruit, in respect of the great sertility of the valleys, which was caused by the snow-water that came down from it. The snow of this mountain, saith S. Hierome, de loc. Heb. was carried to Tyre, and sold there for the cooling of their wines, and was much desi∣red for the deliciousness thereof; and in that respect possibly may by the Lxxii. be here rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the beloved (and thence by the Latine, and Arabick, and Aethiopick;) or rather because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 might by them be deduced from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the notion of looking earnestly upon, as on ones most beloved, from whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jeschiron or Jeschuron (the title of Israel) being by some* 1.810 learned men deduced, and convertible in∣to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by transposition of וfrom the middle to the beginning of the word, is by the LXXII. rendred (as Syrion here) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the beloved, Isa. xLiv. 2. and Deut. xxxii. 15. This mountaine was neer unto Libanus, Pameadi immi∣nens, saith‖ 1.811 S. Hierome, hanging over the City Pameas (or Paneas, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by Ptolemee) and placed at the root of Libanus. And that gives an account of the conjunction of it here with Lebanon, and being all one with Hermon and Sion, by all which 'tis called by the several nations bordering on it, the Amorites, &c. and having on the top of it, saith S. Hierome,* 1.812 Templum insigne quod ab Ethnicis cultui habetur, a famous Temple used for their worship by the heathens, it is here poetically set to denote the heathen nations lying next that mountain on the east of the holy land,* 1.813 (Hermon mons Amorrhaeo∣rum, saith S. Hierome) &c. As for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.814 he made them leap, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to leap or dance (agreeable to Psal. cxiv. 4. the mountains 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 skipped like Rams, &c.) the Lxxii. that render it Psal. cxiv. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 leaped, doe yet here render

it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall beat to pouder, reading it, saith the Learned Schindler,* 1.815 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used in that sense; he should have said from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which is a little more remote, כ for ק as well as ד for ר) for that is it which he renders contudit, contrivit, beating to pou∣der, from Job XL. But to me it seems more probable, that they should use this word rather to paraphrase, than to translate the Hebrew; meaning thereby to sig∣nifie the putting those nations to flight, dissipating and subduing, and so beating them small, as when an Armie is routed, it is beaten to pieces.

[ e.] V. 8. Kadesh] The wilderness of Kadesh was a vast desert in Ara∣bia,* 1.816 in part whereof the Israelites wandered so many years, that part wherein is the city of Kadesh. Of that City it appears by Numb. xx. 16. that it is situate in the ut∣most of the borders of the Edomites. (The wilderness of Zin in which that is, v. 1. and c. xxvii. 14. is this wilderness of Kadesh, Numb. xxxiii. 36. Zin which is Kadesh) It borders also upon the Moabites; and accordingly Jud. xi. from Ka∣desh the Israelites are said to have sent (as to the Edomites v. 17. so) to the King of Moab, in the end of the verse, for his consent to pass through their land; and neither of them consenting, they went along through the wilderness (this wilder∣ness of Kadesh, or Zin, called also here by the Chaldee, Recham) and compast the land of Edom, and of Moab, and pitched on the other side of Arnon, the border of Moab, v. 18. This wilderness therefore of Kadesh is here very fit to signifie poetically the Kings or people both of the E∣domites and Moabites, both which were terribly shaken, i. e. subdued by him, 2 Sam. viii. Moab he smote— casting them down to the ground, and so the Moabites became Davids servants, v. 2. and he put garisons throughout all Edom, and all they of Edom became Davids servants, ver. 14.

V. 9. To calve] As 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.817, from [ f.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be moved or shaken with griefs or fear, signifies the subdu∣ing and subjecting the Moabites, v. 8. so from that there is another Sy∣necdochical signification of the word, for pangs of travail or bringing forth; and so in Hiphil 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to force, or make bring forth: and in this notion the Chaldee understands 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.818 here, applyed to the Hinds, that the voice of the Lord, i. e. the thun∣der, makes them bring forth their young ones. For thus it is obser∣ved of that beast, that through the hardness of the womb they bring forth with much difficulty; but that the noise of thunder af∣frighting them, the womb opens, and they bring forth presently. This seems to be the meaning of the Lxxii. also, that render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 preparing the hinds, viz. to bring forth. This is here set poetically to express the great consternation that the Moa∣bites and Edomites (intimated in the former verse) were in.

V. 10. The floud] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.819, [ g.] from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to wither, signifies a floud of waters or d luge that layes all wast, is certain. Such was that in Noahs time, vulgarly, and by way of eminence thus styled, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the deluge: and of that the Chaldee understands this place, God say they, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the generation of the deluge sat in judge∣ment, and the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God shall make the deluge to be inhabited, or make the world habitable after it: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 called back the de∣luge, saith the Syriack; restrain∣ed it, saith the Arabick (rende∣ring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sits, in the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

habitavit.) And thus it may pro∣perly be understood here, (the only place where the word is used, save in the story of Noah) as reflecting on the great judge∣ments of God on the old heathen sinful world, which he still con∣tinues (although not in the same way of execution) upon the hea∣then princes, Davids and his ene∣mies. But it is also possible, that as [waters] and many waters] signi∣fie no more then the clouds, (see note c.) so here the floud, which is still but a multitude of waters, may be taken for those waters above the firmament, the clouds or watery me∣teors, which when they were let loose upon the old world, the windows of heaven were said to be opened. But these withall very fit, poetically to signifie the ar∣mies of Davids and Gods enemies, which also, if not represt, lay wast as a flood, and come in like a de∣luge. So a flood of mighty waters signifies, Isa. xxviii. 2. and the enemies coming in like a flood, Isa. Lix. 29. See Jer. xLvi. 7, 8. and XLvii. 2. Dan. ix. 26. and xi. 22. Am. ix. 5. Nah. 1.8. And in the like, though not the same style, David speaks of his enemies Psal. Lxix. 2. and Psal. cxxiv. 4. And then Gods sitting on them, will be his judging and executing punish∣ments upon them, i. e. these hea∣then people here formerly men∣tioned.

The Thirtieth Psalm.

‖ 1.820A Psalm and song at the* 1.821 dedication of the house of David.

[Paraphrase.] The Thirtieth Psalm was composed by Da∣vid to accompany the festival at the dedication of his house, (the building whereof is mentioned 2 Sam. v. 11. soon after the end of his warre with Sauls house, and his being anointed King over Israel) and is the commemoration of his own great troubles and dangers, and Gods rich mercy in delivering him out of them.

1. I will extol thee, O Lord, for thou hast† 1.822 lifted me up, and hast not made my foes to rejoyce over me.

I will magnifie thy mercy, O Lord, who hast restored me peaceably to the throne, out of a very low and and well-nigh lost condition. When I was made like water spilt upon the earth, and not only so, but as such water again sunk into the pit, v. 3. thou wert then pleased, as it were, to let down the pitcher into that pit, and from those many waters, that there are lost, to recover and gather up one who could not deserve to be esteemed as a drop of the bucket, and so to lift me, and to draw me out of that pit, to inable me to overcome all difficulties, and not suffer mine enemies to prevail against me, who would have triumpht abundantly, if thou hadst not rescued and delivered me out of their hands.

2. O Lord my God, I cryed unto thee, and thou hast healed me.

When I was in di∣stress, I addrest my prayers to thee, and thou gavest me release.

3. O Lord, thou hast brought up my soul from the grave; thou hast kept me alive,‖ 1.823 that I should not goe down to the pit.

It was thy continued aid and protection that still supported me, without which I had certainly been destroyed.

4. Sing unto the Lord, O ye Saints of his, and give thanks for the remembrance of his holiness.

O let this be matter of rejoycing and blessing God to all pious men; let it excite all such to acknowledge and commemorate his fidelity and mercy to all that wait on him.

5. For his anger endureth but a* 1.824 moment, in his fa∣vour is life: weeping may endure for a night, but joy cometh in the morning.

When he chastiseth his servants for their sins, this endureth but for a small time, but the effects of his fav ur‖ 1.825 never have any end; he exerciseth them with sadness and light affliction for som•• small space, but then presently follow solid and durable joyes.

6. And in my prosperity I said, I shall never be moved.

7. Lord, by thy favour thou hast† 1.826 made* 1.827 my mountain to stand strong: thou didst hide thy face, and I was troubled.

When Saul was dead, and I was crowned both over Judah and Israel, in Hebron, and the Arke, the pledge of Gods presence and powerfull assistance, placed and settled in the hill of Sion, I deemed my quiet and prosperity so complete, that I needed not to fear removing out of it. Gods special favour to me had exalted me to the throne, and, as I thought, now secured me in it: But he was pleased for some time to withhold my rest. For as after my first crowning I was seven years together exercised by enemies of the house of Saul, 2 Sam. v. 5. so after this second, other troubles assaulted me; thereby to instruct me, by what tenure it was that I held my security, meerly by his continued favour and mercy toward me.

8. I cryed to thee, O Lord, and unto the Lord I made supplication.

9. What profit is there in my blood when I goe down in∣to the pit? shall the dust praise thee? shall it declare thy truth?

In this estate I made my moan to God, and besought him, that he would not give me up to the malice of mine enemies, to be de∣stroyed and slaughte∣red by them, but mag∣nifie in me at once his mercy and his fidelity; the one in preserving my life, and re∣storing me to peace, the other in performing those promises, which would seem to have been frustrated by my death.

10.* 1.828 Hear, O Lord, and have mercy on me: Lord, be thou mine helper.

And to that end, that he would now seaso∣nably interpose his hand for my assistance.

11. Thou hast turned for me my mourning into* 1.829 dan∣cing; thou hast‖ 1.830 put off my sack-cloth, and girded me with gladnesse:

And at length my prayer hath been heard, and all my sor∣row and affliction ex∣changed for joy, and a most prosperous condition and establishment in the Kingdome, 2 Sam. v. 12. which is now the more glorious by comparison with my former sadness.

12. To the end that† 1.831 my* 1.832 glory may sing praise to thee, and not be silent. O Lord my God, I will give thanks to thee for ever.

And this obligeth me for ever with soul and tongue to give glory to God, and never to think I have done enough in praising and magnifying his mercy. This therefore shall be my continuall practice, O thou powerfull God, and to me a most gracious Father.

Annotations on Psalm XXX.

[ a.] Tit. Dedication] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.833 is generally used in the Titles of Psalms, to denote the Author to be David, and so here may best be joyned in construction, a Psalm of David. Then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.834 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.835 being joyn'd, and made one word by Maccaph, will be a dedicatory song. All the difficulty is con∣cerning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the house. For from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to initiate, to instruct, and, by a metaphor, to dedicate a house, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the initiation, dedication, either the consecration of an holy house, or Temple, or the dedication, i. e. initiation, or entring on a common house new buil••, when the owner comes first to dwell in it: For this was wont to be observed and celebrated, as a day of so∣lemnity and festivity; so we see (Deut. xx. 5.) care taken for him that hath built a new house, and hath not dedicated it, that he shall be permitted to return from the battel, as he that hath betrothed a wife, and not taken her, or planted a vineyard, and not eaten of the fruit of it, custome among the Jews having made every one of these a solemn time of rejoycing. When a man first eats in a new house, say the Jews, he makes a feast and rejoyceth himself. And thus, I suppose, it was with Da∣vid. When he was quietly sea∣ted in the Kingdome of Israel, as well as Judah, and after his ta∣king of Sion, and dwelling in the fort, and calling it the City of Da∣vid, and building round about from Millo and inward, 2 Sam. v. 9. at length we read that Hiram King of Tyre sent messengers to Da∣vid, and cedar trees, and Carpenters and Masons, and they built David an house, v. 11. And this being finished, this Psalm may reasona∣bly be thought to have been fitted by him for a festivity, at the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as the Lxxii. render it) the dedication of his house. Thus the succeeding Church of the Jewes have made use of this thirtieth Psalm, at the first injoyment of the fruits of the earth, according to that festival manner prescribed Deut. xxvi. 10. Maimonides tells us, this Psalm was repeated by the Levites, in the Court of the Sanctuary, over those that brought their baskets on their shoulders. And the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or dedication of an house was of the same kinde, in a solemn and religious manner of entring on the possession of it. And 'tis not impossible that such dayes might be kept yearly, as the Nata∣les of men and of cities were; and then here will be place for the conjecture of those, which apply this Dedicatory Psalm to Davids victorious return from the danger of Absaloms rebellion. To this the matter of the Psalm fitly agrees, see v. 1, 2, 3, 5, 7, 11. And the building of a royal Palace having been the effect of his establishment in his Kingdome, 2 Sam. v. 'tis not unlikely the festival remembrance of it should be in a special man∣ner observed, after such an inter∣ruption as this rebellion gave it. The Chaldee indeed read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the house of the Sanctuary, and to that the Emphasis in the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the house, inclines, as if Da∣vid had built some such house as he designed, 2 Sam. vii. 2. But we know he was not permitted by God to doe it, v. 5. but the dig∣nity was reserved for Solomon v. 13. Then indeed at the building of the Temple there was a feast, and song

of dedication. Nay, foure such we finde mentioned among the Jews: the first at the building it by Solomon, in Autumn, 1 King. viii. 63. the second in the spring, at the reedifying it by Zorobabel, Ezra vi. 16. the third of the Al∣tar, when Judas Maccabaeus repai∣red it, after Antiochus's profanation, in the winter, Ioh. x. 2. and the fourth at Herods building the se∣cond Temple. But this of Davids here cannot be thought (by way of prophecy) to respect that, un∣less, as Kimchi fansies, taking or∣der for the future building of the Temple 1 Chron. xxviii. 9. and gi∣ving a model of it to Solomon, he gave him also this Psalm for the dedicating it, together with the silver and gold and brass, and other materials for that sacred work. This conjecture of his was not unfit here to be mentioned. But the Psalm more probably be∣longs to his own house, which he built new at his being peaceably setled in the Kingdome of Israel, as well as Judah, and, as 'tis pro∣bable, celebrated with an Anni∣versary ever after.

[ b.] V. 5. Moment] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 subito motus est, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.836 a moment: but the LXXII. read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 anger, either because that is a suddain commotion of the soule, or else taking it for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 anger; (so the Syriack reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in his an∣ger, in the latter part of the verse) meaning, I suppose, the effects of his anger, chiding, increpation, (as the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is rendred) or other such punishments: for otherwise that there should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, anger in his anger, would have no great sense in it; and yet thus hath the Latine rendred it, ira in indignatione ejus.

V. 7. My mountain] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.837 [ c.] (from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mountain) is literally strength in or on my mountain, re∣ferring possibly to Sion the hill of David, since the time of the Arks being placed there. For thus is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in both the notions, both for praise and strength, applyed to the Schechinah, or presence of God in the Arke or Temple; Psal. xcvi. 6. strength and beauty are in his Sanctu∣ary, and Psal. cxxxii. 8. the Arke of thy strength. And then the set∣ting or establishing strength on that mountain, may be the placing of the Arke there. But the Lxxii. for mountain read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, beauty or comeliness: either rea∣ding 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which sig∣nifies that, or else from the affi∣nity of these words both in sound and signification (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mountain and glory) they thought fit to take in the sense of the one, the more fully to paraphrase the other. And thus if applyed only to Davids person, the sense will bear, being in the Hebrew figu∣rative, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thou hast set or establisht strength on my mountain; but in the Lxxii. more clear, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (it should be, I suppose, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou hast afforded strength to my beauty, made my splendor (or pros∣perous state v. 7.) firme and dura∣ble: which may probably enough be the intire meaning of the phrase, without referring to the Arke; yet was it not amiss to mention the other in the Para∣phrase, as the means of his concei∣ved safety.

V. 10. Hear] For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.838 hear [ d.] thou, the LXXII. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath heard, and so for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be thou, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou hast been; and so convert the petition of David, into a report of Gods having granted it, which is the subject of the next verse.

V. 11. Dancing] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to [ e.] bore, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a pipe,* 1.839 or hollow mu∣sical

instrument, ordinarily used in singing or dancing, and from thence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here for dancing. So the Chaldee renders it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in∣to dancing, and so the Interlinear: and though the copie of the Lxxii. antiently, as well as now, read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into joy, and so is followed by the Latine, Syriack, and Arabick; yet the conjecture of our learned countrey-man Mr. Nic. Fuller is very probable,* 1.840 that their original reading was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to dancing, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to gladness, the Hebrew word thus exacting, and the conjuncti∣on with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wailing and la∣mentation not unfitly agreeing thereto, for to that is opposed, and properly succeedeth dancing, see Mat. xi. 17. To this is here added 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.841, literally, thou hast opened my sackcloth. For in time of mourning the manner was to gird it on, so 2 Sam. iii. 3. Rend your clothes, and gird you with sack∣cloth, Joel i. 13. Gird your selves and lament— and so Isa. xxxii. 11. gird upon your loyns. Instead of that melancholy cincture, gladness here becomes a cincture, as if sorrow, like a conquered enemy, were to be carried in triumph, adding to the glory of the victory, and ta∣ken in as an ingredient in our joy.

V. 12. My glory] What is here [ f.] meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.842 glory, is some∣what uncertain. The Chaldee render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the honourable of the earth, that they may praise thee; the Syriack read it, as af∣ter the verb of the first person, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will sing to thee glory; but the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that my glory may sing, (and so the Latine, Arabick, and Ae∣thiopick) in the notion of glory, for the tongue or heart of man, praising God, as elsewhere, and here the context directs to inter∣pret it.

The Thirty First Psalm.

TO the chief Musitian, a Psalm of David.

[Paraphrase.] The Thirty first Psalm is an excellent mix∣ture of prayer and praises, and constant affiance in God: it was composed by David, and committed to the Prefect of his Musick.

1. In thee, O Lord, doe I put my trust, let me never be ashamed; deliver me in thy righteousness.

O blessed Lord, I place my whole affiance and confidence in thee; doe not thou forsake and disappoint me, but make good thy promised mercies and deliverances unto me.

2. Bow down thine eare to me, deliver me speedily: be thou my strong rock, for an house of defense to save me.

Receive my prayer, and hasten to my re∣lief: be thou to me as a fortress, and place of refuge, whereto I may confidently resort, and finde safety.

3. For thou art my rock and my fortress; therefore for thy names sake‖ 1.843 lead me, and guide me.

And such indeed have I constantly experi∣mented thee to be, whensoever I have made my applications to thee, thou hast succoured and secured me; and so, I doe not doubt, thou wilt still continue to doe, and (though I have no title of claim thereto, but onely thy free mercy and most gracious promise) direct and conduct me in all my wayes.

4. Pull me out of the net that they have laid privily for me, for thou art my strength.

Rescue me, I pray thee, out of the mis∣chief that is treache∣rously prepared and designed against me, for thou art my onely helper.

5. Into thy hand I‖ 1.844 commend my spirit: thou hast re∣deemed me, O Lord God of truth.

To thee I offer up my very soul, that part which alone is worth thy having; to thee I give it in pledge, as to one, that having already wrought so many deliverances for me, hast obliged me to be wholly thine, and withall ingaged thy selfe by those pawnes of thy goodness, to doe the like again in all my necessities.

6.* 1.845 I have hated them that regard† 1.846 * 1.847 lying vanities, but I trust in the Lord.

I detest all the Gen∣tile practices, of con∣sulting auguries and divinations, which, alas, never stand them in any stead, deceive and frustrate their confidences: All my addresses shall be made to thee, O Lord, and in thee will I repose all my confidence.

7. I will be glad and rejoyce in thy mercy: for thou hast considered my trouble; thou hast known my soul in ad∣versities;

All my delight and joy shalbe in recount∣ing thy continual goodness toward me, how thou hast had re∣gard to my necessities, and owned me, and relieved me in my lowest condition,

8. And hast not shut me up into the hand of the enemy: thou hast set my feet in a large room.

And not delivered me up into the power and malice of my adversa∣ries, but as yet preserved me in a state of liberty.

9. Have mercy upon me, O Lord, for I am in trouble; my eye is consumed with grief, yea, my soul and my belly.

Yet are not my trou∣bles at an end, O Lord; I have long waited for rest, but have not yet attained to it. This is very grievous unto me, pain∣full to my soul, my sensitive faculty, and to my bowels, the seat of those affections, and of most accurate sense: O be thou graciously pleased to look upon me.

10. For my life is spent with grief, and my years with sighing: my strength faileth because of mine* 1.848 iniquity, and my bones are consumed.

For the continual di∣stresses and troubles wherewith I have been exercised have even exhausted me; thy punishments for my sins have brought me very low: I am ready to sink and fail under them.

11. I was a reproach among all my enemies, * 1.849 but espe∣cially among my neighbours; and a fear to mine acquain∣tance: they that did see me without fled from me.

My enemies scoffe at me; and so also doe my friends in a great degree, seeing me, after all my confi∣dence, to continue thus helpless. This makes them from whom I have most reason to expect relief, to be afraid to afford me any; and so I am avoided, and left destitute by all men.

12. I am forgotten as a dead man out of minde, I am like a broken vessel.

I am no more consi∣dered or cared for by them, than as a man dead and buried, and forgotten by his associates. I am lookt on, as one irrecoverably lost; and am therein resembled to a potters vessel, which if broken, cannot be made whole again, Jer. 18.11. and so as that refuse potsheard, cast out as good for nothing.

13. For I have heard the slander of many; * 1.850 ‖ 1.851 fear was on every side, while they† 1.852 took counsel together against me, they devised to take away my life.

Many, and those no mean ones, I have heard reproaching and taunting me, calling me fugitive, a lost and undone person; hereby indeed expressing their wishes, and enterprizes, being all risen up in armes against me, and joyntly resolving to destroy me utterly.

14. But I trusted in thee, O Lord; I said, thou art my God.

Mean while I reposed my trust in thee, O Lord, incouraging my selfe with the meditation of thy mercy and render care, which would certainly secure me.

15. My* 1.853 times are in thy hand: deliver me from the hand of my enemies, and from them that persecute me.

As for the fittest sea∣son of affording me deliverance, it must in all reason be referred to thy choice, O Lord, when thou seest it most opportune; be thou pleased to doe it for me.

16. Make thy face to shine upon thy servant: save me for thy mercies sake.

Restore thy favoura∣ble aspect unto me: deliver me of thy great kindness and mercy to me.

17. Let me not be ashamed, O Lord, for I have called upon thee:‖ 1.854 let the wicked be ashamed, and let them be* 1.855 † 1.856 silent in the grave.

Lord, I have addrest my prayers to thee, relied and depended on thee, thine honour is concerned and in∣gaged in my preservation: should I be disappointed in my confidence, it would re∣dound to thy reproach. It is the wicked mans portion to exspect and miss deliverance, and so to perish with shame and ignominie.

18.* 1.857 Let the lying lips be put to silence, which speak grievous things proudly and contemptuously against the righteous.

Thus is it ordinary for the slanderer to be disappointed in his designes, and brought to shame, and so for all others that scoffe and deride the faithful servants of God, and that with the greatest pride and contumely.

19. O how great is thy goodness, which thou hast laid up for them that fear thee, which thou hast wrought for them which trust in thee, before the sons of men!

But as for those that serve thee faithfully, and repose their whole trust in thee, and so use no other artifices to advantage themselves, but those which are perfectly allowable in thy sight, there is abundant mercy laid up for them with God, his works of deliverance and exal∣tation are constantly shewed forth to them, in a visible and eminent manner.

20. Thou shalt hide them‖ 1.858 in the* 1.859 secret of thy presence from the pride of man; thou shalt keep them secretly in a pavilion from the strife of tongues.

Thy favour and pro∣vidence over them, represented by the Cherubims wings in the Arke, is their sure refuge and guard, and defence, whatsoever contentious proud men can designe, or threaten against them.

21. Blessed be the Lord, for he hath shewed me his mar∣velous kindness in a strong city.

And thus hath God (his name be ever praised for it) given me evidence of his wonderfull mercies, securing me, as in a fortified city, from all the attempts of mine enemies.

22. For I said* 1.860 in my† 1.861 hast, I am cut off from before thine eyes: nevertheless thou heardest the voice of my sup∣plications, when I cryed unto thee.

I was once in a great sadnes of heart, at the time of my flight from Saul, and did verily think I should have been destroyed; and yet even then, upon the addressing my prayers to thee, thou immediately deliveredst me out of that danger.

23. O love the Lord all ye his Saints; for the Lord* 1.862 preserveth the faithfull, and* 1.863 plentifully rewardeth the proud doer.

Here is abundant cause for all pious men heartily to love God, and admire his good∣ness and admirable excellencies, by considering his constant deliverances afforded to all those that cleave fast to him; and not only deliverances, but victories, all or more than they stand in need of.

24. Be of good courage, and‖ 1.864 he shall strengthen your heart, all ye that hope in the Lord.

And therefore let all that repose their trust in God chearfully pro∣ceed, and firmely and constantly adhere unto him, and never be tempted with any dif∣ficulties to fall off or forsake him.

Annotations on Psalm XXXI.

[ a.] V. 6. I have hated] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.865 I have hated, (which the Chaldee retein in like manner in the first person,) the LXXII. render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou hast hated, (and so the Latine, Syriack, &c.) misreading, it seems, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the second per∣son. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.866, that follows in the verse, seems to be by them most significantly rendered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in vain, adverbially, so as to affect 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those that observe] precedent, and not to joyn with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vanities; for if they be such, the addition of lying] will adde little to them. The sense lies thus, that heathen men, when any danger or difficulty approacheth them, are solemnly wont to ap∣ply themselves to auguries and di∣vinations, and so to false Gods, to receive advise and directions from them: but doing so, and observing their responses most su∣perstitiously, they yet gain no∣thing at all by it; their applicati∣ons and addresses are in vain, re∣turn them no manner of profit. And these David detests, and keeps close to God, hopes for no aid but from him. And thus the Latine and Arabick understand it also, though the Chaldee read paraphrastically [works like to va∣nity and a lye,] and the Syriack, [vain worships.]

[ b.] V. 10. Iniquity] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the verb, is the noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sin, iniquity; and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.867 because of my iniquity. But this the LXXII. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in poverty, (and from thence the Syriack and Latine, &c.) as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in poverty or affliction. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.868 as it signifies sin, so it signifies also the punishment of sin, Isa. Liii. 6. 11; and so here it seems to signifie, so as to con∣nect with grief, and sighing pre∣cedent, and to denote those miseries which his sins had brought upon him. The learned Castellio renders it, in hoc supplicio, in this punishment: and that con∣sideration perhaps, joyned with the affinity of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, might move the LXXII. &c. to render it poverty, for that, as it is evil, is a punishment of sin.

V. 13. Fear was on every side] [ c.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to dwell, inhabite, and with the preposition ם from, to fear, 1 Sam. xviii. 14. Job xLi. 17. Psal. xxxiii. 8. Hence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.869 here signi∣fying fear, is by the Lxxii. rende∣red in that other sense of inhabi∣ting, (and so Psal. xxxiv. 4. for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my fears] some copies of the Lxxii. have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my habi∣tations, but others read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & the Latine and Arabick tribulatio∣nibus,) and as if it were connected with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 many] foregoing, (which it cannot doe) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of many that dwell on every side; whereas the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.870 belonging to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 going before, the reproach of many or of great ones,] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fear must be joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 following, fear on every side, both governed of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have heard, in the be∣ginning of the verse. For it must here be remembred, what Jere∣my saith to Pashur, Jer. xx. 3. the Lord, saith he, hath not called thee Pashur, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we render it there as a proper name, Ma∣gor-Missabib, but in the margent, fear round abou••, or on every side; and the interpretation of the phrase is added, v. 4. For thus saith the Lord, I will make thee a terror to thy self and to all thy friends, &c. even a destruction and

deportation, in the end of that verse. This then was a prover∣bial phrase, frequently used, and fit for a Prophetick and Poetick writing, to signifie utter ruine and destruction; and being here used by enemies against David, as a taunt, it signifies their threat∣ning him utter destruction. I heard, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the re∣proach of many, or of great ones: and then 'tis not strange he should specifie and set down the very form of their reproach, Fear round about, i. e. an abject, lost, ruin'd fellow, as elsewhere he mentions, their crying Ah, Ah, &c. And so this is the most perfect rendring of the place. For as to this no∣tion of reproach, for which this is proverbially used, it is yet more evident from Jer. xx. 10. I heard the defaming of many, Fear on every side; just as here, I heard the slander of many, Fear on every side: and as here it follows, they devised to take away my life; so there, to the like purpose, All my familiars waited for my halting, say∣ing, he will be entised, and we shall prevail against him, and we shall take our revenge on him. Mean∣while fear] here must be taken, as oft it is in Scripture, for the matter and cause of fear, danger. So Isa. Lxvi. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and their fears will I bring upon them, i. e. those things which they feared: and so Psal. xxxiv. 4. where 'tis rendred tribulations.

[ d.] V. 15. Times] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 oppor∣tunè fecit, or locutus est, doing or speaking opportunely, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a season or opportune time; and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.871 signifies here, the fit seasons of Gods relieving him. The Chal∣dee reads it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the times of my redemption. For this the Co∣pies of the Lxxii. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Latine from thence sortes meae my lots; and so Apol∣linarius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my lots, and the Arabick and Aethi∣opick, my inheritance. But the Syriack read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 times; and so the old Roman Psaltery, tempora mea, my times: which makes it ve∣ry probable, that the purer rea∣ding of the Lxxii, was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, my seasons, but that by the Scribes antiently disguised into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, my lots.

V. 17. Silent] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.872 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [ e.] which signifies both to be silent and to be cut off, is here by the addition of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the grave, confined to the latter sense, cut off, destroyed. The Chaldee have been willing to take in both sig∣nifications, Let them be put to si∣lence, and descend into the grave; the Lxxii. no more than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let them be brought down—

V. 20. Secret of thy presence] [ f.] That Gods face or presence, pro∣miscuously exprest by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his faces, is frequently attributed to the Sanctuary, the peculiar place of his gracious residence, appears by the phrases of seeking his face there, and coming before his face, and many the like indications. Now this presence of his being said to be hid under the wings of the Cherubims, the phrase here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.873 the covering of thy counte∣nance, or presence, is evidently de∣signed to signifie this blessing presence and favour of Gods, ex∣hibited in the Sanctuary: as more manifestly appears by the ensuing mention of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pavillion, or Tabernacle, the place of Gods inhabiting, or residence. And this very fitly expresseth a place or guard of perfect security; Gods gracious presence, or interposition, being most eminently such.

V. 22. My hast] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies [ g.] to make hast, so as they that fly;* 1.874 thus Exod. xii. 11. they were to eat the Passeover in hast: and ac∣cordingly

to fly through fear, 2 King. vii. 11. where the Lxxii. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be sore afraid, as Psal. ciii. 8. 'tis rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be afraid, and Psal. xLviii. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they were set a sha∣king: and so also to be in an amazement, as fearful men are un∣der a terror. In this last sense the LXXII. render it here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 astonishment or ecstasie, the Latine, excessus mentis, excess of minde, and so the Arabick and Aethio∣pick: but the Syriack reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in my swiftnesse, and the Chaldee more fully 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when I sought to fly. And this is most probably the meaning of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the time of Davids flight, that his grea∣test danger, and exigence (and so again Psal. cxvi. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in my flying, the Chaldee read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when I fled) or in his great fear, such as he was in, when he fled from Saul.

[ h.] V. 23. Preserveth] Where the Hebrew reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.875 pre∣serveth the faithfull, the Copies which now we have of the Lxxii. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 requireth truth: but 'tis probable the right reading was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to require] being used by them for Gods avenging, or taking the part of innocent persons against those that injure them, they might well set that as the paraphrase for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gods preser∣ving his faithful servants, and evi∣dencing this by avenging them on their enemies. But in the latter part of the verse the difficulty is greater, arising from the ambi∣guity of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying elatus est, eminuit, that is taken sometimes in a bad sense, for pride and arrogancy, Psal. x. 2. sometimes in a good sense, for splendor, magnificence, strength, ex∣cellence. In this latter sense 'tis used of God, Psal. Lxviii. 35. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.876 his height or excellence, and strength are in the clouds. And in this notion of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.877 he that doth high things, or excellent things, is a fit title for God, and so in construction with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and shall abun∣dantly reward,] the rendring is very prompt and perspicuous, the Lord preserveth the faithful, and he that doth excellent things abun∣dantly rewards them; so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.878 (from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 abundavit, superfuit, reliquum fuit) is best rendered full measure, and running over, what they want, and more, shall God give them.

The Thirty Second Psalm.

A Psalm of David,* 1.879 Maschil.

[Paraphrase.] The thirty second Psalm is principally spent in declaration of the nature of true blessedness, consisting in Gods pardon, and justification, and was set to the tune known by the title of Maschil.

1. Blessed is he whose transgression is forgiven, whose sin is covered.

All the felicity that can be attained to in this life, or in ano∣ther, depends wholly not on the merit of any mans performances, but only in Gods free and favourable acceptance, his gracious pardon to our many frailties, and fouler sins, (purchased for us by the merit of the sufferings of the Messias, given to the world in Gods free promise to Adam, immediately after his fall.)

2. Blessed is the man unto whom the Lord imputeth not iniquity, and* 1.880 in whose spirit there is no guile.

Happy therefore, O thrice happy is he, who is thus accepted by God; whose state is such, as that God approveth him (in Christ;) who though he have sinned, yet upon his sincerity of humiliation, confessing, and forsaking all known sin, and his impartial obedience to the whole will of God, (the condition with∣out which Gods reconciliation cannot be regained) is by God received again into fa∣vour and justified. See Rom. iv. 7.8.

3. When I kept silence, my bones waxed old, through my roaring all the day long;

Time was, when my condition was very sad and miserable; whilst with horror reflecting on the soul sins whereof I had been guilty, but not ad∣dressing my selfe, as I ought to have done, to thee in confession and contrition, and begging of thy gracious pardon, the weight of the sorrow consumed me, my grief was violent and continual.

4. For day and night thy hand was heavy upon me, and* 1.881 my moisture is turned into the drought of Summer. Selah.

Thy wrath and dis∣pleasure, under which I lay, was a most un∣supportable weight and pressure; the burthen of it consumed and wearied me out, scorcht and dryed me up, like the earth when 'tis parcht by the scorching heat of the sun about the summer solstice.

5. I acknowledged my sin unto thee, and mine iniquity have I not hid: I said, I will confess‖ 1.882 my transgressions unto the Lord, and thou† 1.883 forgavest the iniquity of my sin. Selah.

But at length, when I better bethought my selfe, I repaired to, and cast my selfe down before God, in true sorrow and humiliati∣on, confessing and bewailing my soul transgressions, laid all open and bare before him, without any disguise, concealment, or extenuation: instead of excusing, I aggrava∣ted my sin against my self: And then immediately upon the sincerity of my confession (and forsaking) I obtained free and full pardon from God.

6. For this shall every one that is godly pray unto thee in* 1.884 a time when thou mayest be found;* 1.885 surely in the flouds of great waters they shall not come nigh unto him.

All this being duely considered, 1. how blessed a thing it is to have God reconciled unto us, 2. what a sad weight, to lye under the guilt of sin unpardoned, 3. how ready God is to be re∣conciled upon our confessing and forsaking, is abundantly sufficient to stir up every man, that hath but any the least care of piety, or his own good, to make all possible speed to return to God, and implore his favour, lest by delay such pretious opportu∣nities be lost; For as for wicked ungodly men, their prayers shall never be heeded by God.

7. Thou art my hiding place; thou shalt* 1.886 preserve me from trouble; thou shalt compasse me about with songs of deliverance. Selah.

In the list of the for∣mer sort I hope to be found, and so to have thee my refuge, to which I may humbly, but cheerfully resort for relief; and approving my selfe to thee, rest securely confident, that thou wilt continue to preserve me, and again, as heretofore, bless me with victory, and gratulatory songs at my return.

8. I will instruct thee, and teach thee in the way which thou shalt goe: I* 1.887 will‖ 1.888 guide thee with mine eye.

Let me therefore in∣struct thee, thou proud obdurate sinner, teach thee a more regular course, than that which thou art in: I will for once take upon me the severer office of a tutor or guide (so Psal 34.11.) and this shall be the summe of my admonition;

9. Be ye not as the horse or as the mule,† 1.889 which have no understanding; whose mouth* 1.890 must be held in with bit and bridle,* 1.891 lest they come neer unto thee.

That at length timely you begin to relent, shew your selves do∣cile and tractable, to follow his guidance obediently, and not to imitate the unmanaged horse and mule, that notwithstanding bitt and bridle, all means of reducing or subduing them, will not be drawn that way that the owner directs; and such are ye, if when ye are out of the way, departed from God by your sins, ye refuse to obey those divine methods of his, which he useth to re∣duce you. Those that are tractable he will draw and bring home to him; but as for the obstinate and imperswasible, their condition is very sad.

10. Many sorrows shall be to the wicked; but he that trusteth in the Lord, mercy shall compass him about.

But if ye be thus ob∣stinate, ye shall dearly rue it. Wicked men shall gain little by their course; many an heavy stroke is their portion (as it is of the undocile mule v. 9.) but the obedient and docible, that relyes and waits on God, and in humility and confidence adheres to him, and observes his directions, all the feli∣cities of all sorts are his inheritance.

11. Be glad in the Lord and rejoyce, ye righteous; and shout for joy all ye that are upright in heart.

This therefore, to conclude, is abundant matter of joy, and delight, and exultation, to all sincere, faithful, and obedient servants of his (though of horror to all others.) Which was the thing undertaken to be proved at the begin∣ning v. 1. and being so fully deduced, may now conclude, as it began the Psalm.

Annotations on Psalm XXXII.

[ a.] Tit. Maschil] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to un∣derstand, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.892 a wise, prudent, intelligent person. It is here, and twelve times more, used as the title of a Psalm, to denote the sort of melody, the tune to which it was set, (so saith Kimchi on Psal. iii.) known among the He∣brews by that name, from some famous song first set to that tune; either from the wisdome contein∣ed in it, as when it is styled Ma∣schil of Heman and Ethan, Psalm Lxxxviii. and Lxxxix. (those be∣ing two eminent wise men, 1 Kin. iv. 31.) or else, as beginning with that word. The Chaldee render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a good under∣standing, the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of knowledge, or understanding. More literally it signifies the concrete, the wise or intelligent; but being added to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to or of David, it undoubtedly signifies a Psalm of his, set to that tune, and nothing else; and so in all the other Psalms, where it is prefixt in the title. See note on Psalm Lxxxviii. b.

[ b.] V. 1. In whose spirit] Where the Hebrew hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.893 in his spi∣rit, (which the Syriack, Latine and Aethiopick follow, some rea∣ding, in his spirit, some, in his heart, which is all one) the Lxxii. as now we have their translation, have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in their mouth, and so the Arabick also. This 'tis possible, from the dou∣ble notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.894; either for the spirit and soul, or else for the breath, which is the instrument of speech. But 'tis more probable that some scribe may have thus mistaken, by reason of the affini∣ty of the words, and set 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mouth for spirit. S. Hierome in Ep. ad Suniam & Fretill. affirms the LXXII. to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was inserted from Symmachus.

V. 4. My moisture] The last [ c.] part of this v. 4. is so rendred by the LXXII. and Latine &c. as hath no affinity with the Hebrew, as now we have it, and as it is un∣derstood by the Chaldee. The Hebrew hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The chief difficulty is in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Yet that is well cleared by the Chal∣dee, rendring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my freshness or moisture; and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is best rendred from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a dugge or brest, (the ל, saith Abu-Walid, being pleonastical) and that from an old word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to moisten (in which sense the Arabs use 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) So Num. xi. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the fresh∣ness, or juice, or fatness, or moi∣sture of oyle. This, saith the Psal∣mist,* 1.895 was converted (from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to turne) into the droughts (from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exaruit) of summer. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 taedet, molestum

est, because of the wearisomeness of summers heat. But the Lxxii. seem to have misread at least three of these words. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is turned, they read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I was turned, as if it had been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the first person. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my moisture or freshness, they read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into misery, (in which sense also the Jewish-Arab takes it) as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in an∣gustiam (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 grief or calamity, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 proscidit, vastavit.) For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into droughts, they read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in being fixt or strucken into, from that old notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a sword comes from it, the instru∣ment of transfixion; from whence this other notion seems to have been derived, because when an arrow or the like is entred into the flesh, it causeth a burning in it. Lastly, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 summer, they read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a prick or thorn, from the same theme. And by thus varying the sense in every word, they have yet given us but another expression of the same matter, fit enough for a para∣phrase of the Psalmists great sor∣row for sin, thus; I was turned into great misery, when the thorn en∣tred into me, i. e. to signifie the sharp sense of his transgression. The Syriack paraphrase it in a plainer manner, grief turned in my brest to the killing of me; and the Arabick, thou hast reflected on me cares or troubles warring in my heart. But the Jewish-Arab followeth a∣nother construction; day and night thy plague is heavy upon me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 turneth, or is turned upon me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the grieving me, or, and grie∣veth me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the heats or hot winds of summer.

[ d.] V. 6. In a time when thou mayest be found] In this v. 6. the weight seems to be laid on 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.896 a time of finding, a time when God will hear and grant their prayers: and that suggests another rendring of the latter part of the verse, than the antient Interpreters have taken notice of, thus;* 1.897 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but as for the inundation of many or great waters (hereby signifying the wicked man, that like a tor∣rent breaks over the banks, trans∣gresses the laws, and sweeps and carries all before him) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they will not come nigh,* 1.898 or at all approach unto him, i. e. to God; they run on obstinate in their course, they care not, nor ever look after God. Thus the op∣position seems to exact: and the change of the person from thee to him is no objection against it, be∣ing frequent in other places of this poetick writing. On this it regularly follows, thou art my hi∣ding place, I desire to be in the number of the humbly pious, that make a seasonable and successeful address to thee, and so to have my part in thy protection, &c. And then for all other, the obsti∣nate, &c. I will instruct them, v. 8.

V. 7. Preserve me] The Lxxii. [ e.] their reading here is very farre from the Hebrew. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.899 thou shalt keep, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they seem to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou hast besieged, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, besieging me. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.900 acclamations or songs, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to sing for joy, they render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, my rejoycing, as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my exultation. Then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.901 the infinitive in the no∣tion of the gerund in di, they read as in the Imperative, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, deliver me. Lastly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.902 thou shalt incompass me, they ren∣der 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from them that incompass me, as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Thus also the Latine, à tribulatione quae circun∣dedit me, exaltatio mea, erue me à circundantibus me, from the tribu∣lation which incompast me, my exal∣tation, deliver me from them that

incompass me. And so the Arabick and Aethiopick. But the Syri∣ack are nearest the Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. preserve or free me, and imbrace or incompass me with glory and deliverance; and the Chaldee exactly according to the Original, thou shalt preserve me from tribulation, with songs of re∣demption shalt thou incompass me, i. e. with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or gratulatory songs for victory, such as the joy∣ful matrons meeting him at his return from conquest, incompas∣sing him, or casting themselves in∣to a ring, chanted out unto him, 1 Sam. xviii. 6. one side answering the other.

[ f.] V. 8. Guide thee] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 con∣suluit, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.903 here, I will coun∣sel thee, i. e. direct, instruct, or guide thee, meaning the proud and haughty sinner, v. 6. exprest by the irregular overflowings of many waters, I will teach thee in what channel thou shalt pass, and so guide thy course. To which is added 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.904 mine eye upon thee, by way of explication of the former, I will counsel or guide thee, so as the eye of the rider doth the horse, of the Tutor the Scholar, but especially the guide of an unknown way, who is in∣stead of eyes, Num. x. 31. The Chaldee read, I will counsel thee, and set my eye upon thee for good: but the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will confirme, or strongly set my eye upon thee, most probably reading it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be firme or strong.

[ g.] V. 9. Lest they come neer unto thee] The difficulty of this v. 9. will, I conceive, be best expli∣cated by observing the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:* 1.905 which is literally [not to understand,] being in the infi∣nitive mood; but may best be rendered in the notion of a ge∣rund, thus, Be not like the horse and mule, in not understanding, i. e. which understand not; their [not understanding] being the thing, wherein the parallel betwixt such beasts, and obstinate men, ex∣prest by inundation of many waters, v. 6. consists. This being obser∣ved, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.906 in the end of the verse, being another infinitive mood, must in reason agree with that, and in like manner be ren∣dered, in not coming neer, (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, accessit, appropinqua∣vit) or they come not neer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to thee: and then that which is be∣tween,* 1.907 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with bit or bridle his jaw or mouth to be held, or must be held (as ל with an infinitive mood oft signi∣fies, Hos. ix. 13. Ephraim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 literally, ad educendum to bring forth, but in sense as we render it, shall bring forth,) must be under∣stood, not as the means to keep the beast from coming to or nigh, but as the means designed to make the beast come to, but, when used to an obstinate, un∣nurtured, unruly beast, uneffe∣ctual to that end. For it must be observed what is the use of the bit and bridle, when applyed to an horse, &c. viz. to direct and guide which way the rider or leader will have him goe. So Isa. xxx. 28. the bridle in their jaws causing them to erre, is a bridle to lead them into a wrong path; as here to lead them into a right way, v. 8. so Isa. xxxvii. 29. a bridle in thy lips to turn thee back, &c. And so Jam. iii. 3. the bit in the horses mouth is to turn about their whole body. But then a sturdy, untamed, stiff-necked or head-strong horse, will not be thus turned, or lead, or perswaded to doe what you would have him; but like the undisciplinable torrent, the fury of the great waters, v. 6. that would not come nigh him, so these here, they will not come neer to the

owner or master. And so this is the meaning of the whole verse: some unmanaged horses and mules there are, which will not be taught or instructed, will not goe or follow the way that you would teach or lead them, (and so this connects with v. 8. which had tendered them instruction and teaching in the way that they should goe, and guiding—) are so far from being guided with the Masters eye, v. 8. that his bit and bridle together, the most forci∣ble means that are ordinarily used, for subduing or reducing them, will not work upon them, when they are a turning away and going from thee, are not suf∣ficient to compel them to come to thee: But saith the Psalmist, be not ye like to such stiff-neckt cattel. Our English, that renders, lest they come neer unto thee] suppo∣seth, without reason, that the use of the bridle is to keep the horse and mule from doing vio∣lence to thee, as if they were Bears and Tigers, and the like ravenous beasts. The true use is quite contrary, to make them come to thee, or goe, or turn, the way that thou wouldst have them; and their not doing so (meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not come neer thee) is the effect of their ob∣stinacy and want of managery, and that is it wherein we are here forbidden to be like them. Thus I suppose the Chaldees 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be rendred; not, ne accedant, but, non accedent, they will not come to thee. So the Syriack ex∣presly, Be not like the horse and mule which are not wise, (or docile) which they tame with a bridle from their youth, and they come not to him. And the Lxxii. to the same effect, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, binde their jaws with bit and bridle which come not neer to thee; and so the Latine, and Ae∣thiopick. But the Arabick more loosely, by way of paraphrase, Be not like horse and mule, which have not understanding, and are not drawn with the bridles that are in their mouths; so doe thou repress the jaws of those that come not to thee.

The Thirty Third Psalm.

[Paraphrase.] THe thirty third Psalm is an acknowledgment of the great power and wisdome and goodness of God, in his works of creation and providence, wherein all are obliged to sing praises to his name, and faithfully to serve and depend on him.

1. Rejoyce in the Lord, O ye righteous; for praise is‖ 1.908 comely for the upright.

O blesse and magnifie the name of God, all ye that apply your selves to a carefull performance of all offices of justice and goodness, and herein delight and please your selves. 'Tis the imployment of the blessed Saints in heaven, to be continually singing praises to God; and there can be none other more proper for saints on earth, who have innumerable obligations to it, and from whom it is most gratiously accepted by God, and to whom it is also matter of the greatest present delight, to be busied in recounting Gods glories, and abundant mercies to them.

2. Praise the Lord with harp, sing unto him with the‖ 1.909 Psaltery, and an* 1.910 instrument of ten strings.

To this purpose those musical instruments that are in use among men in festivities, the Harp and Viol, &c. will be most fitly used in the singing of Psalms and hymns unto God.

3. Sing unto the Lord a new song; play skilfully with a loud noise.

And the choisest and rarest ditties, and the best composed Mu∣sick, and the most excellent melodious voices, are all to be called in, to perform this great duty of thanksgiving unto God.

4. For the word of the Lord is right, and all his works are done in truth.

For all that God saith or doth is excellently good; his commands are of those things which are infinitely best for us, his promises abundantly gratious, and certain to be performed, and his very threats and prohibitions acts of special mercy, to keep us from those things which are most pernicious to us. As for all his works of providence, they are most just and mercifull.

5. He loveth righteousness and judgment: the earth is full of the goodness of the Lord.

Mercifulnesse and ju∣stice are of all things in the world most approved and valued by him, and are by him exemplified to us, in all the daily acts of his providence among us.

6. By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth.

The whole body of the heavens and all that is in them, the Sun, Moon, and all the planets and lesser stars, were created by his bare speaking the word, commanding that they should have a being. Which as it is a most illustrious evi∣dence of his absolute omnipotence, so is it of his great goodness also to us, for whose benefit they were all created.

7. He gathereth the waters of the Sea together,* 1.911 as an heap;† 1.912 he layeth up the deep in store-houses.

So in like manner did he sever the waters, which covered the face of the earth, and confined them to hollow places; where though they swell much higher then the shore, yet they doe not overrun it, but are gathered into a round gib∣bous form, and so remain constant within their channel. And in those vast cavities of an unfathomable depth he hath laid up the whole Ocean, as safe, and as far from hurt∣ing, or drowning, or overrunning the earth, as corn laid up in a granary, as money in a treasury, is safe from running out of it. (A joynt evidence again of his infinite pow∣er and goodness.)

8. Let all the earth fear the Lord; let all the inhabi∣tants of the world stand in awe of him.

As therefore he is thus able to set bounds to that vast element, so can he and doth he to the most enormous power of men; which may therefore be a just cause of awe and dread to all the men in the world.

9. For he spake, and it was done; he commanded, and it stood fast.

For as a bare word of his immediately cre∣ated all the world: so is every command of his now most certainly obeyed: as he pleaseth to dispose, so shall it infallibly be.

10. The Lord bringeth the counsel of the heathen to nought; he maketh the devices of the people of none effect.* 1.913

Whatsoever godlesse men (see note on Psal. 10. m.) designe, or propose to themselves, contrary to his will, he blasts and frustrates it, dissipates all their contrivances, be they never so prudently managed by whole multitudes and as∣semblies of them.

11. The counsel of the Lord standeth for ever, the thoughts of his heart to all generations.

Onely that which he hath decreed and pur∣posed, shall immutably come to pass.

12. Blessed is the man whose God is the Lord, and the people whom he hath chosen for his own inheritance.

O then thrice happy is that nation and people, which have betaken themselves to the sincere service of so great, and powerful, and gratious a God, and whom he hath in so special a sor•• made choice of, to be peculiarly his, among them to reveal himself in so eminent a manner.

13. The Lord looketh from heaven, he beholdeth all the sons of men:

14. From the place of his habitation he looketh upon all the inhabitants of the earth.

All the men that are in the earth, the inha∣bitants of the whole world, are within the compasse of his most particular providence: though he reside in heaven, in a peculiar manner; yet from thence he exactly surveighs and beholds all and every their actions, and even most secret thoughts.

15. He fashioneth their hearts‖ 1.914* 1.915 alike; he conside∣reth all their thoughts.

As he is severally and equally the creator of them all, and former of their souls, as well as bodies, so he is certainly able to discern particularly all the operations of their very hearts; and is no idle spectator, but weigheth and judgeth all, and accordingly rewards every man.

16. There is no King saved by the multitude of an host: a mighty man is not delivered by much strength.

'Tis not the multitude or strength of an army, that hath power to se∣cure any Potentate; not the valour or puissance of the most giantly person, to pre∣serve himselfe.

17. An horse is a † vain thing for safety,‖ 1.916 neither shall he deliver any by his great strength.

An horse is the most valiant and docile beast, and generally the most used in military affairs, in respect both of his courage, and swiftness, vigour, and activity: yet he that depends thereon for his safety, or good success in a battel, oft finds him a very deceitfull false aid, is pitifully disappointed by him.

18. Behold the eye of the Lord is upon them that fear him, upon them that hope in his mercy;

The only security is to be sought from the favour and protection of God; and the way to qualifie our selves for that is, by conjoyning our uniform sin∣cere obedience to him, and our unshaken constant relyance on his mercy.

19. To deliver their soul from death, and to keep them alive in famine.

To such as are thus qualified, his protecti∣on will not faile, whatsoever the danger be, how great soever the seeming destitution.

20. Our soul* 1.917 waiteth for the Lord: he is our help and our shield.

The Lord is our only aid and protector; to him therefore is all the desire of our souls.

21. For our heart shall rejoyce in him, because we have trusted in his holy name.

And whatsoever be∣falls us, we shall most cheerfully (and not only patiently) support it, as having full assurance, and confidence in him, that he will either rescue us out of it, or else convert it to our greatest advantage.

22. Let thy mercy, O Lord, be upon us, according as we hope in thee.

O Lord, our full trust is in thee; let thy mercy come down upon us, we beseech thee.

Annotations on Psalm XXXIII.

[ a.] V. 2. Instrument of ten strings] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.918 aruit, emarcuit, to be shriveld or withered, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a le∣thern bottle, or vessel to put wine in, 1 Sam. 1.24. and from the likeness, a musical instrument, cal∣led nablium in Latine,

* 1.919Disce etiam duplici genialia nablia palmâ

Vertere, conveniunt dulcibus illa modis.

in Ovid. Answerable to it is the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (and so 'tis here rendred by the Lxxii.) of which Grammarians tell us, that it is an instrument more sweet and pleasant than a harp; like it in forme, but differing from it. Accordingly we render it some∣times a Psaltery, as here, and Psal. cxLiv. 9. sometimes a Viol, Isa. xiv. 11. As for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.920 which is added to it, and signifies deca∣chord or instrument of ten strings, it is not set (as here, and Psal. cxLiv. 11. it is in our English) for a third sort of Instrument, but in apposition with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Psaltery or Viol of ten strings. And so all the antient Interpreters uni∣formly render it: the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, on a de∣cachord Psaltery; the Chaldee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on a nablium of ten strings; who yet Psal. xcii. 4. where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are disjoyn∣ed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon the decachord, and upon the Psaltery] render it, upon the harp of ten strings, and upon the nablium,] sig∣nifying that of ten strings to be∣long to both harp and Psaltery, ci∣thara and nablium, which yet (as was said) differ one from the other.

V. 7. As an heap] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and [ b.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be moved, to flie, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.921 an heap, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a bladder, or skin, or bottle. In this place all the an∣tient interpreters seem to have read the latter of these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as a bot∣tle; signifying the waters of the Sea to be so kept within the banks, as water is which is put into a bot∣tle. And so in like manner it is rendred, Psal. Lxxviii. 13. where yet it belongs to another matter, the receding of the red sea to the Israelites, and not the framing of the Ocean in the creation. But the modern copies of the Hebrew have in both places 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.922 which is best rendred, as an heap. Thus the word is used Exod. xv. 8. the floods stood up 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as an heap: where the Targum read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as a wall; the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as a wall; and so the Samaritan; the Arabick, as mountains: but the Syriack, as in bottles (so as here,) but certainly amiss, as will ap∣pear from the passage of storie (both there and Psal. Lxxviii. re∣ferred to) Exod. xiv. 22. where 'tis said, that the waters were a wall un∣to them. In this variety, the con∣text here will be fittest to deter∣mine, and that may be thought in one respect to incline it in this one place to the former sense, in which the antient interpreters read it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as a bottle. For the matter in hand is the mi∣raculous congregating of the waters in the creation, that is set down Gen. 1.9. God said, let the waters under the heaven be gathered into one place, and let the dry land appear, and v. 10. the gathering together of the waters called he Seas. Here the one place for the waters, or the one place whereto they are

confined, may be fitly compared to a vessel, or bottle, which keeps them from running over, and so severs them from dry land. And this also agrees with what here follows, he layeth them up in the deep, as in store-houses: for thus the words are to be rendred, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 giving,* 1.923 or he gives, or puts them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the trea∣sures of the deeps; so the Chaldee verbatim reads it, he puts them, i. e. the waters, in the store-houses of the deeps: and so the sense exacts, the deep or abysse (the great cavities which God created) being the place wherein the water of the Sea is put, and laid up, as in a reposi∣torie store-house, or treasury, where it is kept safe from hurting any thing. Accordingly Seb. Castellio renders it, undis in cellas conditis, the waters being laid up in cellars or repositories. The Lxxii. indeed read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the deeps in treasures; and so the Syri∣ack and Arabick; but the former, that of the Chaldee, is as literal, and that which the sense exacteth, for 'tis the waters that are laid up in the deeps, and not the deeps themselves. And so still to this consideration very fitly accords the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for bottle, or other such vessel, that gathers and holds water; and not the other of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for an heap, which in Exodus it certainly signifies. But beside this act of Gods mercy in restraining the Ocean, and so keeping it as a bottle doth, there is another act of Gods providence very remark∣able in the creation of the Ocean, viz. that it is demonstrably of a gibbous, circular form, and stands above the shore, which yet con∣fines it. And this instance of providence is most perspicuously adumbrated by this scheme of an heap, viz. that it riseth into a cu∣mulus: and to that most proper∣ly belongs the gathering here men∣tioned, for that any collection naturally makes an heap. And therefore it seems best not to sol∣licite the ordinary reading, but to take it in the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an heap, which most certainly be∣longs to it in those other places, Exod. xv. 8. and Psal. Lxxviii. 13.

V. 10.] In the end of this v. [ c.] 10. the Lxxii. over and above what we finde in the Hebrew, adde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and frustrates the counsels of Prin∣ces; and so from them the La∣tine, Arabick, and Aethiopick. But the Chaldee and Syriack have it not, but agree with our Hebrew copies, and give us reason to resolve that those Greek transla∣tors took the liberty of Paraphrase, and kept not themselves to the strict bounds of literal interpre∣ters.

V. 15. Alike] For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.924 simul, [ d.] the Lxxii. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latine sigillatim severally; they are therefore thought to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unicum, separatum, and that taken adverbially. But 'tis more likely that they took 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in that sense, from the verb that signifies to make one, and so may in the ad∣verb fitly signifie, one by one; and that is all that is meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or severally.

The Thirty Fourth Psalm.

A Psalm of David, when he changed his beha∣viour before Abimelech, who‖ 1.925 drove him a∣way, and he departed.

[Paraphrase.] The Thirty Fourth Psalm was composed by David in remem∣brance of the time when, in his flight from Saul, he was brought to Achish King of the Philistims, (called here after their style Abimelech, i. e. my Father the King;) at which time being by them descryed to be David, so famed for his victories over them, 1 Sam. xxi. 11. he thought fit to personate a mad-man, v. 13. and thereupon was dismist by Achish v. 15. and esca∣ped to the Cave of Adullam c. xxii. 1.

1. I will blesse the Lord at all times: his praise shall continually be in my mouth.

2. My soul shall† 1.926 make her boast in the Lord; the humble shall hear thereof, and be glad.

I will never cease lauding and magnify∣ing the name of God. I will rejoyce, and esteem my selfe most happy that I have such a Protector to betake my selfe to in all my distresses, and proclaim this to all plous men that depend on his aid, that they may rejoyce and give thanks with me, saying,

3. O magnifie the Lord with me, and let us exalt his name together.

O let us all thus joyn hearts and voices to praise and bless his holy name.

4. I sought the Lord, and he heard me, and delivered me out of all my fears.

When I was in my greatest danger, di∣scerned by the ser∣vants of Achish, and brought in to him, as his most powerfull enemy now fallen into his hands, I addrest my prayers to God; and he came in to my relief, inclined the King to send me out of his house, and check his servants for bringing me in to him; and by that means I escaped my great danger.

5.* 1.927 They looked unto him, and were lightened; and their faces were not ashamed.

This dealing of God with David shall be matter of great revi∣ving to all that are at any time in distress; who shall from hence take courage and confidence, and what ever their condition be, apply themselves to God, and not fear being disappointed by him. For thus shall they encourage one another by Davids example;

6.* 1.928 The poor man cryed; and the Lord heard him, and saved him out of all his troubles.

Loe there was a man in a state of extreme distress, and he betook himself immediately to God in prayer; and his prayer was answered with speedy delive∣rance out of all his streights.

7. The Angel of the Lord incampeth round about them that fear him, and delivereth them.

And thus shall it be with all truly pious men, such as obedi∣ently serve, and wait on God; they have the promise of his protection, and, as the instruments thereof, of whole hosts of Angels to incompass them, and secure them from all approach of dangers.

8. O tast and see that the Lord is good; blessed is the man that trusteth in him.

Let any man make the experiment, keep close to God in obe∣dience and relyance on him, and he shall soon discern, that he is a most gracious ma∣ster, and that there is no such assured tenure in, or title to all the felicity in the world, as this, of constant faithful dependance and affiance in him.

9. O fear the Lord, all ye his Saints; for there is no want to them that fear him.

There is no more pru∣dential politick course for any pious man, no greater security from all worldly streights and wants, than to adhere to him, who is the unexhausted spring of all plenty; never taking in any unlawfull prohibited aids, but preserving an uniform obedience to him.

10. The* 1.929 young lions doe lack and suffer hunger: but they that seek the Lord shall not want any good thing.

Such as use themselves to rapine and inju∣stice, by that means to secure themselves of wealth, have oft that curse of God attending and blasting them, and their posterity in this world, that from great wealth they come to great want, and utter destitution: and indeed their very rapacity and covetousness, and perpetuall insatiate desires of gaining, keep them still beggerly, and miserable, in the midst of their greatest plenty, their abundance yeelds no kinde of satisfaction to them. On the other side, the pious man, that keeps him close to God, depends on, and implores his blessing on his honest indeavours, and never admits of any unlawful means, either for the getting or preserving of wealth, he shall never want that which is best for him in this world, and shall have a reserve of all wealth truly satisfactory, all manner of felicity hereafter.

11. Come, ye children, hearken to me; I will teach you the fear of the Lord.

Tis therefore very well worth the consi∣deration of every one that desires to be advised of his own welfare, what rich rewards the pious obedient ser∣vant of God is secured of even in this life.

12. What man is he that desireth life, and loveth‖ 1.930 ma∣ny dayes that he may see good?

If a man would pro∣ject for the injoying a long life in this world, and the greatest tranquillity and prosperity and contentation in it,

13. Keep thy tongue from evill, and thy lips from speak∣ing guile.

There is not a more probable hopeful way for the atteining it, then to begin with his tongue, and restrain that from all contumelious, injurious, and deceitful speaking; which though it be ordinarily designed to the advantage of him that useth it, yet most frequently brings mischievous effects, the greatest reall disadvantages:

14. Depart from evil, and doe good; seek peace, and insue it.

And then to cleanse his actions from all known sin, (which, if continued in, must needs be the forfeiting of Gods protection, and bring his blasts and curses upon him) and so regularly proceed to superstruct all works of piety to God, and justice and charity to men: particularly, to live peaceably with all men, to be as in∣dustrious in that pursuit, as the most malicious person is in pursuing his designes of re∣venge, and withall to be a peace-maker among others.

15. The eyes of the Lord are upon the righteous, and his ears are open unto their cry.

And then, besides the natural tendency of this method to a qui∣et, and so a prosperous and long life, (which on the contrary is frequently shortned, but constantly disturbed and made miserable, by contentions and unpeaceablenesse) there is an assurance of Gods protection and preservation; which duly waits over all obedient, faithfull servants of his, to blesse and prosper all they undertake, and to grant whatsoever they request of him, either in kinde, or in equivalence, what they choose to desire for themselves, or what he chooses (as seeing best) for them.

16. The* 1.931 face of the Lord is against them that doe evill, to cut off the remembrance of them from the earth.

(Whereas, on the o∣ther side, Gods dis∣pleasure and punish∣ments pursue ungodly men, to the utter eradication of them and their posterity.)

17.‖ 1.932 The* 1.933 righteous cry, and the Lord heareth, and delivereth them out of all their troubles.

Whensoever they im∣plore Gods aid, he is ready to answer their request, and send them seasonable deliverance.

18. The Lord is nigh unto them that are of a broken heart, and saveth such as be of a contrite spirit.

All humble-minded men, sincerely chang∣ed from all their for∣mer sins, have assurance of Gods speciall favour to them, and of the effects thereof, his mercifull deliverances whensoever they stand in need of them.

19. Many are the afflictions of the righteous; but the Lord delivereth them out of them all.

Though pious and good men fall into many afflictions, Gods providence, for their exercise and other wise ends, so disposing, or permitting it; yet he in his chosen season rescueth them out of all.

20. He keepeth all his bones; not one of them is broken.

The providence of God perteineth to e∣very the least part of the body of every servant of his, and evidenceth it selfe in a signal preservation of such from all dangers. (This had a more eminent and literal completion in our blessed Sa∣viour, whose legs were not broken, when they were of both the theeves that were crucified with him, Joh. xix. 36.)

21.* 1.934 Evill shall slay the wicked, and they that hate the righteous shall be desolate.

On the other side, the (perhaps fewer) af∣flictions that befall wicked men, shall be the utter destroying of them: and generally the aphorism will be found to hold, That they that designe mischief to good men, shall be remarkably punisht in this world.

22. The Lord redeemeth the soul of his servants; and‖ 1.935 none of them that trust in him* 1.936 shall be desolate.

Whilst the obedient servants of God, that rely and depend on him, have assurance of being delivered, and never forsaken by him.

Annotations on Psalm XXXIV.

[ a.] V. 5. They looked] the LXXII. render the verse in the Impera∣tive, which the Hebrew, as now we have it, doth not bear. This makes some think that they read otherwise than now we doe, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.937 they lookt, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 look, or come, or address; and so render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Latine accedite, come ye; and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.938 being taken, as it may, in the im∣perative, and so rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be ye inlightned, the change will be easie from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.939 their faces, to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, your fa∣ces. But it is more likely, that the LXXII. chose to render the sense, not the words, and so put it into the Imperative mood, there∣by most perspicuously to express it, (and herein the Syriack, as well as the Latine and Arabick and Aethiopick, follow them:) to which they might be inclined, by seeing that there was no an∣tecedent immediately foregoing, to which the relative [they] should be thought to refer. Only the Chaldee adheres literally to the Hebrew, and will both of them be best interpreted by referring to the humble v. 2. and by ma∣king David himselfe to be the [him] to whom the humble look∣ing, and seeing how God had dealt with him, were inlightned, revived, and encouraged by that means; and so to them also may be fitly applyed the sixth verse, as the speech of these humble, The poor man cryed, i. e. David in his distress, and the Lord heard him, &c.

V. 10. Yong Lions] Where the [ b.] Hebrew reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.940 yong lions, (and so the Chaldee from them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sons of lions) the Lxxii. render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the rich; and herein the Latine and Syriack and Arabick and Aethiopick fol∣low them: not that they can be thought to have read the original any otherwise than now we doe, but after their wont rendring the sense, rather than words; and so as in prophetick writings, Ezek. xxxviii. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his yong lions] is by the Chaldee paraphra∣sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his Kings, so here

cruel and rapacious men being compared to lions, they have chosen for [lions whelps] to set rich men] viz. such, whose wealth is gathered by the rapine of their parents.

[ c.] V. 16. The face] What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.941 fa∣ces here signifies, will be best learnt from Maimonides, More Nevoch. par. 1. c. 37. It is used, saith he, for anger and indignation: to which purpose he cites 1 Sam. 1.18. where, saith he, the phra∣ses 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 her faces were no more to her, signifies, her anger continued to her no longer: (and to this sense the Arabick ren∣ders it, her countenance was no more changed for the exprobration of her rival] expressing it to be the pas∣sion of jealousie, and that is anger, which is there spoken of.) So Lam. iv. 16. we read, the anger (it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 faces) of the Lord hath de∣vided them. So Lev. xx. 5. I will set my face, i. e. my anger against that man— and so frequently elsewhere: and so, saith he, it is in this verse. Accordingly the Chaldee read, but the countenance of the Lord is angry, against them: and so the consequents inforce, to cut off— Upon the same grounds it is that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, parts of the face, signify anger, because passion immediately discovers it selfe there. So Dan. iii. 18. the forme of Nebuchadnezzars visage was changed; and Gen. ii. 5. Cain was very wroth, and his countenance fell.

[ d.] V. 17. The righteous cry] The placing of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.942 they cryed, in the beginning of this v. 17. may be worthy to be taken notice of. That it belongs to righteous or pi∣ous men there can be no doubt; and accordingly all the Interpre∣ters thus supply it; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the righteous cryed, say the Lxxii. and so all the rest. But how it comes to be so, when the verse immediately precedent be∣longs to them that doe evill, is the only matter of difficulty. And the answer is obvious; that the sixteenth verse is to be read as in a parenthesis, and the word righteous (v. 15. who are there said to cry) will be the immedi∣ate antecedent, to which [they cryed] must necessarily refer. And therefore it will be best so to include v. 16. and in token thereof, to affix the most literal rendring to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They cryed, and not, The righteous cryed.

V. 21. Evill shall slay] For [ e.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.943 shall slay, which we read from the Hebrew, the Lxxii. seem to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 occision, for so they render it in conjuncti∣on with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.944 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the death of sin∣ners is evil. But the Syriack adhere to our vulgar reading, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Evill shall slay the wicked, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 under∣standing the same that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 19. had signified, i. e. afflictions, or evill of punishment: which being applyed to the righteous, though in the plural, prove not ruinous or hurtfull to him, the Lord delivers him out of them; whereas here evill in the singular slayes the wicked; to signifie the difference of Gods oeconomy toward righteous and wicked men. The former is permitted to fall into many pres∣sures; the latter is not so frequent∣ly exercised with them: yet the many that befall the one, doe him no hurt, but worke good for him; whereas the sewer that befall the wicked, perhaps the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one sin∣gular affliction of his life, is the utter ruine of him.

V. 22. Shall be desolate] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to [ f.] be laid wast or desolate] signifies also to be guilty, or culpable: accordingly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.945 shall not be desolate, which the Chaldee

(with the Syriack) renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall not be condemned, is by the Lxxii. rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the Latine, non de∣linquent, shall not offend; but this certainly after that part of the Hellenists dialect, wherein sin sig∣nifies sometimes the punishment of sin, and accounting guilty is condem∣ning to vengeance.

The Thirty Fifth Psalme.

A Psalm of David.

[Paraphrase.] The thirty fifth Psalm is a complaint of Da∣vids against his ene∣mies, joyned with an appeal to God, and a prayer for his deliverance.

1.‖ 1.946 Plead my cause, O Lord, with them that strive with me: fight against them that fight against me.

Lord, in all the per∣secutions and assaults that are made upon me, be thou pleased to take my part, to espouse my cause, to contend and fight for me.

2. Take hold of shield and buckler, and stand up for mine help.

Let thy protection be my shield and onely defensive weapons;

3. Draw out also the spear, * 1.947 and† 1.948 stop the way against them that persecute me: say unto my soul, I am thy salvation.

Thy strength and prospering hand my offensive, to meet, and discomfit my enemies: be thou gratiously pleased to assure me of thy help and strength, and then I shall not want deliverance.

4.* 1.949 Let* 1.950 them be confounded and put to shame, that seek after my soul:‖ 1.951 let them be turned back, and brought to confusion, that devise my hurt.

Those that design my mischief and my ru∣ine, shall (I perswade my selfe) undoubted∣ly be disappointed, and put to flight, and dissipated.

5.† 1.952 Let them be as chaffe before the wind; and* 1.953 let the Angel of the Lord chase them.

They shall be scatte∣red as chaffe or dust in the winnowing of corn on an high and open place, where the wind comes freely: and if no visible strength of mine be able to doe it, yet the Angels, the ministers of Gods vengeance, shall thus deal with them;

6.‖ 1.954 Let their way be dark and slippery: and† 1.955 let the Angel of the Lord persecute them.

Pursuing them to their greatest mischief, as those that fly in the dark (and tumble into mire and pits,) in slippery places, and so frequently fall and wound themselves in their flight.

7. For without cause have they hid for me* 1.956 a* 1.957 net in a pit, which without cause they have digged for my soul.

For without any in∣jury or provocation of mine, they have de∣signed mischief and treachery against my life.

8.‖ 1.958 Let destruction come upon him at unawares, and† 1.959 let his net that he hath hid catch himselfe; into that very destruction* 1.960 let him fall.

And accordingly when they little expect it, and by wayes which they apprehend not, destruction shall seize upon them, and that by those very means, by which they designed to bring it on other men.

9. And my soul shall be joyfull in the Lord; it shall re∣joyce in his salvation.

And this being a sig∣nal work of Gods de∣livering me, when I am least able to doe it my selfe, obligeth me to rejoyce, and give thanks to him.

10. All my bones shall say, Lord, who is like unto thee, which deliverest the poor from him which is too strong for him; yea, the poor and the needy from him that spoileth him.

And every member of my body shall joyn in the acknowledge∣ment of the mercy, such as could not have been from any other means, and such as is most worthy of a just judge, and gracious father, and omnipo∣tent God, rescuing the weak and impotent from the power of the strong, the oppressed and injured from the violent and oppressor.

11. False witnesses did rise up; they‖ 1.961 laid to my charge things that I knew not.

And such indeed was my condition, being most falsely accused to Saul (1 Sam. xxiv. 9.) of that of which I was most guiltless.

12. They rewarded me evill for good, to ^d the† 1.962 spoiling of my soul.

Those whom I had obliged, made me this very unkinde returne, desiring to have me put to death.

13. But as for me, when they were sick, my cloathing was sackcloth: I humbled my soul with fasting, and my prayer returned into my own bosome.

When any evill befell them, I mourned, and fasted, and prayed earnestly for them. And it seems all was cast away, frustrate, and lost on them: my greatest charity abated not their malice, my fastings and devotions had no effect on them (see Jer. 55.11.) returned empty of the deserved success, as a gift sent to an uncivill person, who instead of gratefull accep∣tance, return it back unto the donour. These are the only returns I receive from them. But my charity shall not lose its reward; God will abundantly recompense it to me.

14.* 1.963 I* 1.964 behaved my selfe as though he had been my friend or brother: I bowed down heavily, as‖ 1.965 one that mourneth for his mother.

In all their sufferings I was affected with the same tenderness of compassion, as to∣ward a friend, or bro∣ther, or child, or parent, (the relations of the dearest affections.)

15. But in* 1.966 mine adversity they rejoyced, and gathe∣red themselves together: yea, the very* 1.967 abjects gathered themselves together against me, and† 1.968 I knew it not; they did tear me and ceased not.

But when any misfor∣tune befell me, they triumphed and scof∣fed; and so in like manner other vile and wicked men, never provoked by me in the least degree, at all their meetings reviled me, and railed at me continually, without any the least cause for what they said.

16. With* 1.969 hypocritical mockers in* 1.970 feasts, they gnash∣ed upon me with their teeth.

Onely, as buffones and flatterers make it their business to please those that give them bread, by bringing them false tales of other men, jeering and scoff∣ing at them, without considering how blameless and guiltless they are whom they de∣ride; so have they dealt with me, most causelessely, yet most contumeliously, inveigh∣ing against me.

17. Lord, how long wilt thou look on? rescue my soul from their destruction, my‖ 1.971 darling from the Lions.

Lord, be thou pleased at length to interpose thy hand, to consider my desolate low estate, and the cruelty of mine enemies; and relieve me in it, or de∣liver me out of it.

18. I will give thee thanks in the great congregation: I will praise thee among much people.

And I shall be eter∣nally obliged to bless and magnifie thy mer∣cies in the solemn assembly.

19. Let not them that are mine enemies wrongfully re∣joyce over me; neither let them wink with the eye that hate me without a cause.

O let not mine unjust causeless enemies have matter of rejoycing and scoffing at me; as they will, if thou lea∣vest me in my distresse.

20. For* 1.972 they speak not peace, but they devise deceit∣full matters against them that are quiet in the land.

For instead of kind∣ness and friendly u∣sage, which is due from them, they designe nothing but fraud and treachery against me, who heartily de∣sire to live most peaceably and quietly under Sauls Government.

21. Yea they opened their mouth wide against me, and said, Aha, Aha, our eye hath seen it.

And not onely so, but they have openly rail∣ed upon me, as one that seek his life, and pretend to speak from their own sight, and certain knowledge, when they deliver that which is most far from truth.

22.‖ 1.973 This thou hast seen (O Lord) keep not silence; O Lord, be not far from me.

Tis certain they have seen no such thing, as they falsely pretend. On the contrary, thou, O God, who seest all things, seest and knowest my innocency, and the integrity of my heart: Be thou pleased to testifie for me, by delivering me from the evill which they designed against me.

23. Stir up thy selfe, and awake to my judgement; even unto my cause, my God and my Lord.

24. Judge me, O Lord my God, according to thy righte∣ousness; and let them not rejoyce over me.

O thou that art my gracious God and powerfull Lord, be thou pleased at length to take part, to de∣fend and to vindicate my innocence, to testifie thy approbation of my doings, and seasonably to interpose thy hand for the relieving me, and disappointing my enemies.

25. Let them not† 1.974 say in their hearts Ah,* 1.975 so would we have it: let them not say, We have swallowed him up.

Preserve me out of their hands, lest they applaud themselves in their actions, their most wicked and bloudy enterprises, if they prove successfull to them.

26. Let* 1.976 them be ashamed and brought to confusion together, that rejoyce at my hurt:‖ 1.977 let them be cloathed with shame and dishonour, that magnifie themselves against me.

And thus I am confi∣dent thou wilt in thy due season disappoint, and discomfit those that are most maliti∣ously bent against me, and most proudly triumph over me at this time.

27.† 1.978 Let them shout for joy and be glad, that favour my righteous cause: Yea,* 1.979 let them say continually, Let the Lord be magnified, which hath pleasure in the prosperity of his servant.

And by so doing thou shalt give matter of joy and gladness to all that wish me well, cause them to blesse and magnifie thy goodness, and fidelity of thy promises, when they see me signally favoured by thee, of whose sincerity and uprightness they have such assurance.

28. My tongue shall speak of thy righteousness, and of thy praise all the day long.

As for me, I shall by this thy mercy be ob∣liged to promulgate and proclaim thy fidelity, and the care thou hast of those that adhere to thee, and for this to laud and blesse thy name continually.

Annotations on Psalm XXXV.

[ a.] V. 3. Stop] It is uncertain what 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.980 here signifies. The Chaldee reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shut] in the Imperative mood, and the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shut up. But if this be the right rendring, and it be applied to that which went be∣fore, [draw forth, i. e. unshea••h, (so the Chaldee read) the lance or spear,] it must then be the di∣rect contrary, viz. shut it up again: and to applie it to any thing else, (as our English applies it to the way, and so supposes an ellipsis, and then supplies it thus, [stop the way] &c.) the context gives us no rea∣son. The Syriack reading (for the lance) the sword, render, un∣shea••h, and make it shine;] and that agrees well to it when it is drawn, but hath no affinity to the notion of the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 occlusit, coercuit. The Arabick therefore reads, repel them, as from the no∣tion of coercere, to repress or re∣pel. But then they take no no∣tice of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in occursum, which follows, (and will not be recon∣ciled with this rendring) but without it read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 repel them that persecute me. In this un∣certainty the learned‖ 1.981 Schindlers observation deserves to be heeded, that the accent Tiphcha joyrs 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.982 lance] praecedent, in the construction, and then being a substantive it must be taken for a sort of weapons; and so it ap∣pears to signifie a sort of sword called from hence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and ordinarily spoken of by Herodotus and other Historians among the Persians: of which saith Hesychi∣us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 'tis a little axe with one edge; and Suidas, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an axe, u∣sed, saith he, without s. in Xeno∣phon joyning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Persian bow and quiver and sagari, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as the Amazons have, adding, that it signifies an instrument to open a vein, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hand-wea∣pons. To these acceptions of the word Hesychius and Phavorinus adde, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a plough, that part which cuts the earth, and is like to the Persian acinaces, or short swords, scimitars. And so this is by much the most probable meaning of the word, and ren∣dring of the place; draw forth the lance and short sword, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in occursum, ••o meet my persecuters. To this agrees Kimchi, both in his Comment, and in his dictionary, making it a sort of weapon; and so Abu-Walid before him.

V. 4. Let them] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.983, [ b.] from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 erubuit, is in the future t••ns••, there can be no doubt: and then the most regular rendring will be not, let them, but, they shall blush; and so in the rest that follow, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.984 they shall be put to shame, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pudore affecit. And so the whole ••salm, instead of so many forms of execration, or imprecation against enemies, shall be really no more than so many testimonies of his assured con∣fidence, that God, that hath made him such sure promises, will make them good to him, in his preservation, and that disap∣pointment and discomfiture of his enemies. And according to this measure, all the other Psalms which seem to be filled with cur∣ses against his and Gods enemies, ought to be understood, and ac∣cordingly are explicated in the Paraphrase. [ c.]

V. 7.* 1.985 Net in a pit] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

is literally, the pit of their snare, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inclinavit, signi∣fying a pit very frequently, though the Lxxii. here render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 corruption, as Psal. xvi. 10. they do (as from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 corruptus fuit,) and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being the known word for a net, or snare, or toyle, to catch beasts or birds, or fish in; and not improbably from it the Latine rete. This the Lxxii. here render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a ginne or snare; and so the Syriack and Latine and Arabick. And then the whole phrase denotes the manner of toyles among the Jews; dig∣ging a hole, and slight covering it over, and hiding it, and setting a snare in it, that they that (not seing) prest the clod, and fell therein, might be caught, and held from getting out again. To this also belongs 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.986, that fol∣lows, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to dig: which the Chaldee therefore renders Paraphrastically 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they insnared, or laid wait for; but the Lxxii. from another notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ex∣probravit, render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 re∣proacht; and so the Latine and Arabick from them.

[ d.] V. 12. Spoiling] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.987 orbitas, deprivation, most frequently applied to loss of chil∣dren, and so here rendred by the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, childlesness, be∣ing applied, as here it is, to the soul, signifies the loss or depriva∣tion of life; the soul being then deprived, when it is by death se∣parated from the body, the only companion which it hath. And accordingly, as the Chaldee ren∣ders it more literally, they seek to deprive my soul, so the Syriack ex∣presseth the sense more paraphra∣stically, they destroyed my soul from among men; and so the Arabick, they destroyed my soul, i. e. indeavou∣red to do so. But the Latine from the Lxxii. read, sterilitatem, bar∣renness; and the Aethiopick, they deprive my soul of the births thereof.

V. 14. Behaved my self] From [ e.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to walk,* 1.988 is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here in Hithpael, I have walked, or made my self to walk, the mourner disco∣vering his passion as by his dress, so by his gate: Thus Ahab walked softly, and Isaiah expresseth mour∣ning by bowing down the head like a bulrush. This the Lxxii. accord∣ing to their wont render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I pleased. So Gen. v. 22, 24. and vi. 9. and xvii. 1. and xxiv. 40. and xLviii. 15. Psal. xxvi. 3. and cxv. 9. they render the same word: and from them the Apostle Heb. xi. 5. But here the context confi∣ning the discourse to mourning, wearing sackcloth, and fasting, go∣ing before v. 13. and bowing down, and mourning, following after, it is in reason to be taken in that sense: (and so 'tis expresly used Psal. xxxviii. 6. I walked mourning, and so Eccles. xii. 5. the mourners are said to go about the streets) I walked 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as if (it were) a friend or brother of mine (that had fallen into some mischief.) But then in that which follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I bowed down as a mourner bewailing his mother, or,* 1.989 as the Jewish Arab, joyning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as a mourning mother, ex∣pressing, saith he, his sorrow by the sorrow of a mother for her child, (which indeed is the fittest in∣stance of a passionate sorrow) the Lxxii. have omitted the word mother, and render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as one mourning and sore lamenting, so was I humbled or bowing down: and thus the Syriack and Arabick and Latine follow them. But the Chaldee read the mother with the Hebrew, as a mourner that mourneth for his mother.

V. 15. In mine adversity] From [ f.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 latus, a side, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.990 inclinatio ad latus, going down on one side, be∣ing lame, falling, calamity, adver∣sity;

and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will best be ren∣dered, at my fall, (see Psal. xxxviii. 17.) the Chaldee read, in my tribu∣lation, the Syriack, in my suffering, but the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 against me.

V. 15. Abjects] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [ g.] percussit, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 any base or vile or wicked person. So the Chaldee here renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.991 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wicked men; and so the Arabick, in the sense that Deut. xxv. 2. of a wicked man 'tis said, if he be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.992 filius percussionis, a son of beating, i. e. worthy to be scourged, a vile person. ••he Lxxii. here render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as if it were from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 flagella) scourges, i. e. men fit to be scourged; and so the Latine, flagella, I suppose in this figurative use of the word. In the end of the verse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.993 they tare, or used me reproachfully, (Abu Walid conjectureth it to sig∣nifie speaking lies, or false things) and ceased not] is by the Lxxii. ren∣dered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they were divi∣ded, (the passive for the Active) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and had no com∣punction; for which the Arabick, they repented not. All the diffi∣culty is, to what belongs 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.994 and I knew not, in the midst. And the resolution will be most rea∣sonable, that we learn the mean∣ing of it from v. 11. where the same phrase is used for those ac∣cusations, whereof he was no way conscious. Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fitly signifies to know] having oft the notion of being conscious of. So 1 King. ii. 44. Thou knowest all the evill, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which thy heart knows, i. e. is conscious of. And so here, the abjects gathered themselves together against me, laid reproachful things to my charge, tare my good name and ceased not, used me most contumeliously, and did so continually; and all this was without any cause or provocation on my part, I knew not, I was not conscious, or guilty of any thing; just as v. 2. without cause they hid their pit, without cause they digged for my soul.

V. 16. In feasts] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to [ h.] bake, comes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.995 a cake, 1 King. xvii. 12. and so here it may signi∣fie a cake, or any kinde of meat, as that which Parasites and tren∣cher-friends, buffones and scoffers desire to gain, by scoffing at others, and making mirth: a meals-meat is their best reward. This verse the LXXII. seem to have ren∣dered onely Paraphrastically; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.996 with the hypocrites of mockings, or hypocritical mockers (or jesters) for a cake, reading, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they tempted me, they jeered or laught at me; and so the Latine, Arabick, and Aethiopick: but the Chaldee, neerer the ori∣ginal, with words of flatteries jeer∣ing and deriding; where the words of flattery seem to be set to inter∣pret 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For those that flatter, according to the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 table-friends or Parasites, doe it on purpose to gain some such reward; and nothing more com∣mon with such kinde of flatterers, than by deriding and scoffing of o∣thers to intertain them who give them their meat: and therefore as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a word of the same originati∣on, signifies both a cake and a jeer; so those that gibe for a cake may here be thought sit proverbially to ex∣press those that scoffe, and jeer, and reproach causlessely, in the former verse, and accordingly they are here styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.997 the very word from which our English knave seems to be deduced. It signifies simulatores, men that act parts, and personate, and particularly dela∣tors, whisperers, backbiters; and with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.998 subsannationum (from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 irrisit) added to it, it signifies that sort of delators, that doe it by way of jeer or derision. As for the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which begins the

verse, it is best rendred cum with, as that signifies like them, or after the manner of them; Im∣purorum helluonum ritu, saith Ca∣stellio, after the manner of such. Another possible notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the learned Mr. Pocock hath sug∣gested to me from the Arabick use of the word for perverse, or crooked; as if it were mockers of perversenesse, i. e. perverse mock∣ers.

[ i.] V. 20. Speak peace] In this verse the Lxxii. have much departed from the Hebrew, as now we have it.* 1.999 For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they speak not peace, they read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they speak indeed peaceable words to me, evi∣dently reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to me, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not;] which both the Chaldee and Syriack retein, though the Latine and Arabick, following the Lxxii. leave it out. Then for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and against the quiet of the land, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1000 quievit, which the Chaldee accordingly renders, against the righteous of the earth be∣ing quiet in the age, they read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in anger; not misreading it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 anger, as some think, but ta∣king 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in that notion of anger, or commotion, as sometimes it is acknowledged to signifie. The Latine follow them herein, but then adde terrae, of the earth; which makes it probable, that so the Lxxii. also read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but that Scribes deceived by the affinity of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the last syllable of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, chanced to omit it: however the Arabick and Aethi∣opick herein follow them, though the Latine do not.

V. 25. So would we have it] the [ k.] phrase of saying to their souls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1001, as a token of joy or satisfaction, is very ordinary. The Lxxii. have literally rendred it by saying to their soul, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, well, well; the Chaldee paraphrastically, our soul is glad; the Syriack, our soul is at rest (agreeable to that of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, soul take thy rest, Luke xii. 19.) The clear meaning of it is, their applauding themselves in their doings, and the prosperous∣nesse thereof, rejoycing and triumph∣ing therein.

The Thirty Sixth Psalm.

TO the chief Musitian, A Psalm of David the servant of the Lord.

[Paraphrase.] The thirty sixth Psalm was composed by Da∣vid in reflection on himself, and his own sincerity and dependance on God, in the time of his distress, (when Saul persecuted him, saith the Syriack and the Arabick;) and it was commit∣ted by him to the Praefect of his Musick.

1. The transgression of the wicked saith within* 1.1002 my heart, that there is no fear of God before his eyes.

The actions of wicked men are such, so abso∣lutely contrary to Gods laws, and threats, and promises, to all that we know of God, that a man that con∣siders them, cannot choose but resolve, that either they doe not believe at all that there is a God, or that they doe not really and in earnest fear or care for him.

2. For he‖ 1.1003 * 1.1004 flattereth himselfe in his own eyes, untill his abominable sin be found out.

For committing these sins that God sees, and hates, and abhorres, and is even ready to punish, they think they can put so fair a gloss upon them, that God shall not finde any fault with them. They pretend, forsooth, that they have done nothing amiss, varnishing over the fouler parts of them with some specious colour of pious in∣tentions, &c. And so impudent they are, that they dare do this, flatter God, and pretend to religion, even then when their sin is ready to be found out, and punished by him.

3. The words of his mouth are iniquity and deceit: he hath left off to‖ 1.1005 be wise, and to do good.

All their speeches are designed to mischief, and cheat others, and advance and benefit themselves; and for justice or charity, they give over all care or study of them, being so far from the practice of them, that they do not so much as de∣sire to understand what belongs to them.

4. He deviseth mischief upon his bed; he setteth him∣self in a way that is not good; he abhorreth not evil.

They plot, and study, and meditate wayes of wronging others: there is nothing so ill, that they will not adventure on, if it be for their turn: they overcome those aversions, that even corrupt nature hath, to some greater more enor∣mous sins; it will go down with them, if it seem contributive to their interests.

5. Thy mercy, O Lord, is in the heavens, and thy faith∣fulness reacheth unto the clouds.

But from all their ma∣chinations I have my sure and safe resort to thy goodness and thy fidelity, O Lord; each of which are infinite, and unmeasurable, and shall never fail them that are qualified to receive benefit from them.

6. Thy righteousness is like the great mountains, thy judgements are a great deep: O Lord, thou preservest man and beast.

What thou hast once promised, shall most certainly be perform∣med; thy faithful∣ness is unmoveable. What thou pleasest to have done, shall certainly come to pass, though by means unfa∣thomable, and unsearchable, such as no man can give account of. Thy over-ruling and wisely-disposing providence it is, by which all creatures have their being and pre∣servation.

7. How excellent is thy loving kindness, O God? Therefore the children of men‖ 1.1006 put their trust under the shadow of thy wings.

Thy mercy and fa∣vour, O Lord, is of all things in the world most highly valuable: and therefore for them that have their hold in it, that have not forfeited their tenure in thy favour, and father∣ly providence, they may be most confident, that no evil shall befall them.

8. They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures.

All the good things of this life shall be in the greatest abun∣dance of satisfaction reacht out unto them; their life shall be filled with pleasures, continually flowing in to them, in all their per∣formances. 'Tis out of an unexhausted magazin, that they are provided for; out of a most fluent stream of divine plenty, that they are filled.

9. For with thee is the fountain of life; and in thy light shall we see light.

God is an ever-flowing spring and vein of all felicity, of this and another life: All the good that any man injoyes, or aspires to, comes only from his free favour and mercy.

10. O continue thy loving kindness unto them that know thee, and thy righteousness to the upright in heart.

The continuance of those comprehends all manner of bliss. O blessed Lord, do not withdraw them from thy servants; make good those exceeding rich promises, which thou hast confirmed to all those that sincerely adhere to thee, and depart not from thee.

11. Let not the foot of pride come against me, and let not the hand of the wicked remove me.

O let not the violence of proud and wicked men be able to do me any hurt.

12. There are the workers of iniquity fallen: they are cast down and shall not be able to rise.

And in this I am con∣fident thou wilt hear my prayer; and so I rely on thee for the performance as chearfully, as if they were already subdued, and brought so low, that they should never recover, or make any more assaults upon me.

Annotations on Psalm XXXVI.

[ a.] V. 1. My heart] For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1007 my heart, the Syriack reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his heart, The wicked man thinks wicke ness in his heart; and the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, within himselfe, as reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his heart. But the Chaldee accords with our reading of the Hebrew, in the middle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of my heart; and so we have all reason to continue it. And the meaning of it, though somewhat Poetically exprest, will not be obscure. For wickednesse, by a prosopopoeia, is made to speak and declare what are the thoughts of that man wherein it is, viz. that he hath no fear of God before his eyes (i. e. I suppose in Hebrew style, before Gods eyes; as to fear be∣fore him, to doe evil in his eyes, and many the like phrases are obvious.) This, saith the Psalmist, it declares in the inner part of my heart; not to my ears, but to my understanding: it saith it in my heart, i. e. gives me reason so to resolve and conclude it.

[ b.] V. 2. He flattereth] The con∣struction of this v. 2. which is some∣what perplext, may best be cleared by observing the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1008 which we render, flattereth, in the beginning. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as it signifies to divide into equal parts, so also it sig∣nifies laevigare, to smooth (and so in speech to flatter;) and so in Hiphil it is here taken, and being applied to sin, whether 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the former verse, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this verse, it signi∣fies to put a soft, and smooth, and fair guise on it, as if there were no∣thing course or rough, nothing amiss in it. Next then, it must be con∣sidered to whom 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1009 to him, refers; which by reason of the double ante∣cedent, the wicked, ••nd God, may seem uncertain, but is by our English re∣ferred to the wicked himselfe. But the designe of the verse being to prove, that the wicked hath no fear of God before his eyes, and that, as was said, before Gods eyes, it will be most reasonable to interpret 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of God, he hath smoothed his sin to him, i. e. to God, made it appear very fair and smooth; but this not really, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in his own eyes,* 1.1010 to his own think∣ing. And thus certainly the Lxxii. understood it, who render it para∣phrastically 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he ha h deal deceitfully before him, i. e. God, hath indeavoured to cheat God, and give him a very fair gloss, and smooth appearance of his sin. And then follows 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1011 when his sin is ready to be found out, to be hated; so ל signifies, see Ios. ii. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when the gate was ready to be shut: the Syriack renders it most fully, when the time was come that the gate is shut in the evening; and the Arabick, when the gate was to be shut, for it follows, they went out. This is a most perspicuous rendering of those words. The LXXII. have followed the letter very close, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, literally rendering the two infinitives by infinitives, but omitting onely the preposition ל in both places, and supplying it by the article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so leaving it free to be rendered as ל imports, when his sin is ready to be found out, meaning still when God is ready to punish, i. e. to finde out, and hate their iniquity.

The Thirty Seventh Psalm.

A Psalm of David.

[Paraphrase.] The thirty seventh Psalm, composed by David, is an exhortation to content∣ment, and chearfull submission to all Gods dispensations; especially his eminent work of providence, in permitting wicked men to prosper for a while; with addition of reasons to inforce that exhortation, the consideration especially of the farre happier condition of godly men.

1.‖ 1.1012 Fret not thy selfe because of evil doers, neither be thou envious against the workers of iniquity.

There is very little reason that any man should envie the prosperous condition of wicked men in this world, or be excited or tempted thereby to* 1.1013 take the same course.

2. For they shall soon be cut down like the grass, and wither as the green herb.

For their prosperity is not likely to be durable: though they flourish for a while, yet is this no more than the verdure of the g••asse or herb of the field, which presently fades away, and then it is cut down, and carried thence.

3. Trust in the Lord, and doe good;† 1.1014 so shalt thou* 1.1015 dwell in the land, and verily thou shalt be fed.

Thy much more prudent and thriving course is, to adhere and cleave fast to God, to place thy full trust in him, and goe on cheerfully in doing all the good thou art capable of; and so to continue and increase, to dwell, and seed and live in faith, to order all thy actions by the rule of Gods will and commands, as long as thy abode is on this earth.

4. Delight thy selfe also in the Lord, and he shall give thee the desires of thy heart.

Let all thy designes, thy pleasures thy satisfactions be placed in God; let it be thy greatest joy to doe what is most acceptable to him: and then never doubt but he will be∣stow on thee that which is absolutely best for thee; and even whilst he withholds from thee what thou most wishest, give thee that which thou shalt finde to be much more for thy turne, and so more eminently the object of thy universal desires, those of craving that which is most for thy advantage.

5* 1.1016 * 1.1017 Commit thy way unto the Lord; trust also in him, and he shall bring it to pass.

Whatever thou wantest or desirest, leave it to God; make all thy applic••tions to him, and depend on him, that he will either give thee in kinde what thou desirest, or by aequivalence somewhat that is better for thee.

6. And he shall bring forth thy righteousness as the light, and thy judgment as the noon-day.

And what slanders or ca∣lumnies soever others shall lay upon thee, God will in his time, by his own wayes, vindicate thine integrity.

7.‖ 1.1018 * 1.1019 Rest in the Lord, and wait patiently for him:† 1.1020 * 1.1021 fret not thy selfe because of him who prospereth in his way, because of the man who bringeth wicked devices to pass.

Never think fit to repine, or complain, or murmure at Gods oeconomy, to ob∣ject, if it be but in thy heart, against the prosperi∣ty of wicked men, and the strange successefulnesse of their ungodly designes; much lesse be instigated by these considerations to imitate them: have patience a while, and thou shalt see much of Gods wisdome, and justice, and even of mercy in this dispensation of his;

8. Cease from anger, and forsake wrath;* 1.1022 fret not thy selfe in any wise to doe evill.

Such as may reasonably su∣persede all thy displeasure and dislikes, and secure thee from so envying their lot, as to think fit to imitate them.

9. For evill doers shall be cut off: but those that waite upon the Lord, these shall inherite the earth.

For the generall common end of wicked doers is un∣timely excision, signal pu∣nishment even in this life, (and that certainly attended with the miseries of another life:) whereas the lot of pious men, that adhere and keep f••st to God, is generally length of dayes, and prosperity in this world, (and if that fail, an abundant compensation of blisse in ano∣ther world.)

10. For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be.

Those that now prosper most, and are lookt on at favoured by providence a∣bove others, shall after a small space, be as remark∣able for Gods judgements and vengeance, even eradication of them and their posterities.

11. But the meeck shall inherite the earth, and shall delight themselves in the abundance of peace.

When the patient waiters on God, that will not en∣terprise any unlawfull course, to deliver themselves from any pressure, by some good motion of the divine provi∣dence, are returned to the most prosperous condition, to abundance of all felicity in this life.

12. The wicked plotteth against the just, and gnasheth upon him with his teeth.

Atheisticall wicked men are bitterly displeased at the righteous, and lay de∣signes of treachery and mischief against such.

13. The Lord shall laugh at him; for he seeth that his day is coming.

But God dissipates their projects, frustrates and dis∣appoints them, by bring∣ing his vengeance upon them.

14. The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, and to slay such as be of upright conversation.

15. Their sword shall turn into their heart, and their bowes shall be broken.

When ungodly men have made all their cruellest pre∣parations, for the oppressing all that are weaker, or more conscientious then them∣selves, and think they have great advantages on their side, by reason of their strength, and policy, and forwardness to adventure on any thing, be it never so unlawfull, especially when 'tis ••gainst those that want strength, make not use of secular wisdome, and abhor the admitting of any unlawful means for the preserving of themselves, it is very ob∣servable, how, against all humane likelyhood, God converts their projects into their own ruine, and secures good men from the evils that were designed against them.

16. A little that a righteous man hath is better than the riches of many wicked.

And therefore as there is an emptiness, and want of satisfaction in all wealth that is ill gotten; so there is also such a curse and blast attending it, that the meanest pittance well acquired is ••uch to be preferred, in these (as in many other) respects, before all the possessions of all the wicked men in the world.

17. For the armes of the wicked shall be broken: but the Lord upholdeth the righteous.

For as God is in justice in∣gaged to subdue the pow∣er, and blast the prosperity of wicked men; so hath he, by his gracious promise, obliged himselfe to support the pious man; and either to deliver him out of his pressures, or to uphold him under them.

18. The Lord knoweth the dayes of the upright; and their inheritance shall be for ever.

The actions of good men are seen, and laid up, and will not faile of being re∣warded by God, not only with the comforts of this life continued to them and theirs, but especially with the greatest and most valuable rewards, a never failing possession in heaven secured to them.

19. They shall not be ashamed in the evill times; and in the dayes of famine they shall be satisfied.

In times of adversity, per∣secution and distresse, they shall be richly provided for; and even when others want, they shall have a competency as long as they rely on God, he will not fail them, nor destitute them.

20. But the wicked shall perish, and the enemies of the Lord shall‖ 1.1023 be* 1.1024 as the fat of lambs: they shall consume, into smoak shall they consume away.

But refractory men, oppo∣sers of the wayes of God, shall be used as Gods sacri∣fices, slain in the midst of their prosperity, burnt to ashes, and consumed into smoak; they shall finally and utterly be destroyed.

21. The wicked borroweth, and payeth not again: but the righteous sheweth mercy, and giveth.

There is great difference in the actions of pious and wicked men, and such as, one would think, should much tend to the inriching the wicked, and impoverishing the pi∣ous. The former parts with nothing, neither gives, nor lends, but on the contrary borrows as much as he can, and never thinks of repaying: but the latter is so farre from such injustice, that he abounds in all works of charity and mercy, and never expects the least return for it. Or the wicked is generally in a broken, indigent, necessitous condition, is forced to borrow, and is not able to repay, and so incurrs the miseries of a wretched debtor, Mat. 18.34. but the righteous is so far from this estate, that he is able to lend and give to others.

22. For† 1.1025 such as* 1.1026 be blessed of him shall inherit the earth: and* 1.1027 they that be cursed of him shall be cut off.

And the reason is clear: God hath the disposing and distributing of the things of this world; and he hath promised his blessing to the pious and just and charitable, and denounced curses to the unjust, impious, and withall penutious, and griping worldling: accordingly so it is, he prospereth the former, and gives them and their posterities a peace∣able and plentifull being here; and blasteth and curseth, and rooteth out the other.

23. The steps of a‖ 1.1028 good man are ordered by the Lord; and he† 1.1029 delighteth in his way.

As long as mens actions are conformable to the will of God, and the directions which he gives for the guiding of them, (as the actions of the just and charitable are) in an high degree, so long are they most acceptable, and well-pleasing to him, and so sure to be accepted by him.

24. Though he fall, he shall not be* 1.1030 utterly* 1.1031 cast down; for the Lord upholdeth him with his hand.

They that are carefull of these practises, when af∣flictions befall, shall not be ruined by them: for God, by his secret wayes of providence, shall support them under, or deliver them out of them.

25. I have been young, and now am old; yet have I not seen the* 1.1032 righteous forsaken, nor his seed begging bread.

From the beginning of my life to this day making di∣ligent observation in this matter, I am now able tru∣ly to pronounce, that I never could see or hear of any example of a just, and pious, and virtuous man, that was emi∣nently charitable and mercifull-minded, that ever brought himselfe or his posterity to want by that means.

26. He is‖ 1.1033 ever mercifull and lendeth; and his seed is blessed.

Though he be continually pouring out of his store, in works of mercy, giving and lending freely to those that want, which a man would think sufficient to wast and ruine his worldly plenty, and impoverish him, or at least his posterity; yet he that observes shall finde it much otherwise, that the posterity of such scatterers generally thrive much the better for it.

27. Depart from evil, and doe good, and dwell for evermore.

And therefore the most prudent thriving course imaginable is this; strictly to abstain from all known sin, and to be carefully exercised in all good works, especially those of mercy; and then thou hast the promise of a long and prosperous life here, and of heaven and immortal glory hereafter.

28. For the Lord loveth judgment, and forsaketh not his† 1.1034 Saints: they are preserved* 1.1035 for ever; but the seed of the wicked shall be cut off.

For the lives of just men are acceptable to God, and to mercifull charitable men peculiarly the promise is made, that God will shew them mercy, and deal with them as they have dealt with others, relieve and support them in their distress, and signally prosper them and their posterity; and yet farther reserve a rich reward for them in another world: whilst his judgments remarkably seise on the posterity of wicked men, especially of the unjust and covetous oppressor.

29. The righteous shall inherit the land, and dwell therein for ever.

Accordingly you shall ob∣serve, that just, pious, and mercifull-minded men, have their peculiar portion of a long and prosperous life in this world, they, and their posterity, if they walk in their steps.

30. The mouth of the righteous speaketh wisdome, and his tongue talketh of judgment.

31. The law of his God is in his heart: none of his steps shall slide.

All such mens thoughts and discourses are busied on the true saving (not worldly, carnal or diabolical) wis∣dome, on the practice of virtue, and the sincere obe∣dience to all Gods commands. And this God is sure to reward with his assistance and sup∣port, and accordingly preserve them from all evill.

32. The wicked watcheth the righteous, and seeketh to slay him.

33. The Lord will not leave him in his hand, nor con∣demn him when he is judged.

'Tis to be expected in∣deed, that wicked men should use all arts, and at∣tempts of treachery, to op∣press, and even to undoe, and kill the pious and meek, charitable person, who is most weakly furnished with worldly aids to repel or secure himselfe from their malice: But then God will interpose for his relief, and avert their de∣signed violence from him.

34. Wait on the Lord, and keep his way, and he shall exalt thee to inherite the land: when the wicked are cut off, thou shalt see it.

Keep close to God, and in obedience to all his laws, and in so doing rely and depend with confidence on him, and prepare thy selfe contentedly to bear whatsoever he shall send; and doubt not but, in his due time, he will bring thee to a prosperous condition, even in this world (unless in his secret wisdome he see it better for thee to expect thy full reward in another world, and that is infinitely more desira∣ble to thee:) and thou shalt live to see his punishments poured out upon the ungodly.

35. I have seen the wicked‖ 1.1036 * 1.1037 in great power, and spreading himself like a† 1.1038 green bay-tree.

It is matter of very vulgar observation, that wicked men are very great and for∣midable for a while, flourish and prosper exceedingly, and have moreover all seeming advan∣tages to aeternize this prosperity to them and their posterity, and are not discern'd to have any thing come crosse, to hinder their thriving in the world:

36.* 1.1039 Yet* 1.1040 he passed away, and loe, he was not: yea, I sought him, but he could not be found.

And yet of a suddain, in a trice, they are destroyed, and no remainder of them is to be found; their very memory is utterly gone.

37.* 1.1041 Marke the perfect man, and behold the upright; for the‖ 1.1042 end of that man is peace.

This you may generally ob∣serve, that sincere and just (especially if they be also charitable, mercifull) men doe (what ever pressures they meet with for a time) at length re∣cover a peaceable and prosperous condition to them and their posterity.

38. But the transgressors shall be destroyed† 1.1043 * 1.1044 toge∣ther; and the* 1.1045 end of the wicked shall be cut off.

But wicked men, on the contrary, come to utter ru∣ine and destruction: and though it be long deferred sometimes, yet it comes with a vengeance at last, to the cradica∣ting them and their posterities.

39. For the salvation of the righteous is of the Lord; he is their strength in the time of trouble.

And the account is clear; God by his providence de∣livers the righteous and mercifull men, defends and supports them in all their distresses.

40. And the Lord shall help them, and deliver them; he shall deliver them from the wicked, and save them, be∣cause they trust in him.

And a sure tenure they have in his mercy for assi∣stance and preservation from all the machinations of wicked men, as being in the number of those that rely and depend on God, according to his own promise; and so may from his fidelity expect and challenge deliverance.

Annotations on Psalm XXXVII.

[ a.] V. 3. Dwell] The latter part of this v. 3. is variously interpreted. And first for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1046 all the anti∣ents agree to render it in the Impe∣rative, inhabite the land, or dwell in it. And then all the difficulty is, whether this imperative have not the sense of a future, (as oft it hath.) If so, then our English hath rightly rendred it, so shalt thou dwell; and so the Lxxii. which render this imperatively, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inhabite the land, render the next word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1047 and seed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and thou shalt be fed. And thus it will bear a probable sense; Trust in the Lord, and doe good; dwell in the land, i. e. by way of promise, thou shalt dwell in the land, and be fed, i. e. provided for, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (adverbially) constantly, continually: as v. 27. Doe good, and dwell for evermore. But I suppose, the imperative sense may also very fitly be reteined, and the force of it be discerned, either first, by taking it by it selfe, (as if the precept were therein terminated, viz. in their dwelling in the earth) in re∣spect of those many commands, gi∣ven to the Jews, of not going down into Aegypt, of not mixing, or con∣versing with any heathen; by force whereof this of dwelling in the land must be looked on as a strict duty: or Secondly, by joyning it with (and making it preparative to) the latter; which that it may be perspicuous, we must next examine the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.1048 And here for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 feed, the Syriack rendering 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and seek, seems to have read, with the change of a letter, ב for ר, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seek; and then the sense is ob∣vious, Seek truth. Nay 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Kal frequently signifies to love, to be a friend, see Psal. xiii. 20. and xxviii. 7. and xxix. 3. Judg. xiv. 20. and then 'tis, love, or be a friend or companion of truth. But all the other Inter∣preters adhere to our Hebrew rea∣ding, and the notion of feeding: the Lxxii. Latine, and Arabick, agree in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou shalt be fed; and the Chaldee, that renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and be strong in the faith, did most pro∣bably mean by that paraphrase to express it, food being the means of strength. Then for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.1049 The noun signifies either faith, or fidelity, or certitude and constancie. The Lxxii. it seems take it to signifie riches, as being the things that worldly men most trust in; and so they render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the wealth thereof, as taking ה for an affix or pronoun, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mammon, riches. And thus also the Latine, and Ara∣bick read from them. But there is no ground for this rendring. The only probable account is, that, if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be taken for feeding, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not taken adverbially, then, as a noune, it here signifie, as ordinarily it doth, faith, so as to accord with trust in the beginning of the verse: and then understanding (as 'tis fre∣quent) the preposition ב, the plain rendring is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and feed in faith; so as Hab. 11.4. the just shall live 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in his faith. To live in, or by his faith, is to spend his life, and order his actions according to the rule of faith, the will and pleasure of God; which is the norma or square of a just mans life and actions. And thus to feed, and live, is all one: and so to feed in, or by his faith, to keep faithfully to the commands and will of God, as sheep, that keep in the fold, as the shepherd would have them. And then here is another probable sense of these two last

branches put together: Dwell in the land, and feed in faith, i. e. all the time that thou livest on the earth, dwell and feed in faith, continue in faith, and affiance, and adherence to God, fall not off from him into any evill course, whatever the temp∣tations may be. Another not im∣probable way of interpreting the place may possibly be fetcht from the use of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 among the Arabs, for observing, or keeping a command, or covenant, &c. as also to observe what will come of a thing: and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will be, keep truth, or faith, adhere constantly to it; or again, observe what will come of it, what will be the end of it.

[ b.] V. 5. Commit] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1050 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vol∣vit, is literally, roll; see note on Psal. xxii. ^f. And so here it clearly signifies, Roll thy way on God, divolve all thy concernments on him. But the antient Interpreters generally render it, as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to re∣veal: so the Chaldee, Manifest thy way to the Lord; the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, reveal; and so the Latine and Arabick; yea, and the Jewish Arabick translator, Discover to him thy occasions, or matters, or needs, but gives no account of his thus ren∣dering of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But the Syriack read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 direct thy way before the Lord.

[ c.] V. 7. Rest] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1051 signifies to be si∣lent, and our English dumbe seems to be deduced from thence; and the silence in this place appears to be that, which is contrary to murmu∣ring or complaining. The Chaldee render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 siluit, quievit, tranquillus fuit; the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be subject, by way of paraphrase, the absolute subjecting and submitting our selves to Gods will, being the full importance of this si∣lence. As for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1052 that follows, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 expe∣ctavit, (and accordingly the Chal∣dee render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 expect) the Lxxii. render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, deprecate, as from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which thus signifies; and because the praying to God is not only reconcileable with patient ex∣pecting, but withall is the ground thereof, (we have no reason to ex∣pect any relief, which we doe not pray for from God) therefore, I suppose, the Lxxii. moved also with the affinity of the words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, chose to explicate it by this paraphrase: and the Syriack do more than imitate them; rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be silent, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seek or aske from] as well as the other by [pray,] Aske of the Lord, and pray before him.

V. 7. Fret] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1053 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [ d.] or the quadriliteral 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to envie, to contend, to emulate, to strive to be like or equal to, will here be best rendered, emulate, or envie not, so as to be incited to doe what the wicked doe, by seeing how well they prosper. Thus the Lxxii. render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, envy or emulate not; so the Syriack, Latine, Arabick, and Aethiopick. The Chaldee also to the same sense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 provoke not, instigate not thy selfe at the wicked, who succeeds in his way, the man that executes or performs the counsell of the wicked. And that this of en∣vying or emulating so, as to be stir∣red up (by way of emulation) to doe the like, is here meant, appears farther by v. 8. where the same word is used again with this additi∣on, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1054 to doe evill also: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say the Lxxii. so as to commit wickedness; and the Chal∣dee, be not incited or instigated that thou doe evill; and the Syriack, emulate him not to commit iniquity; and the Arabick most expresly by way of Paraphrase, imitate not the evill man. And thus it was be∣fore v. 1.

V. 20. Fat] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pretiosum, [ e.] is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1055 here, as the pretious, i. e. the fat, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of rams, or lambs; the fat

being most pretious, and most useful in the sacrifices, and that which is burnt, and, as here it follows 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1056 is consumed in, or into smoak. Thus 'tis ordinary in Scripture to re∣semble wicked men, both in them∣selves, and in their punishments, to sacrifices or holocausts, utterly burnt or destroyed before the Lord. The sacrifice is first fatted, and then slaughtered and killed before the Lord: and so are wicked men permitted to prosper in this world, and grow rich, and proud, and then they are cut off, and destroyed utterly and eternally. The Chaldee, that render it here, the glory of the rams, adde by way of paraphrase, which are first fatted, and then their throats are cut; adding, so shall the wicked faile, and be consu∣med in the smoak of hell. And the Syriack in like manner, not by lite∣ral rendering, but by way of Para∣phrase, The enemies of the Lord being fatted, are consumed, and goe away like smoak. The Lxxii. render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as soon as they are glorified and exalted;] taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the notion of being honoured, and for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1057 of rams, reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exaltatus fuit, and ב servile. And thus also the Paraphrase is good; as soon as they are honoured and exal∣ted, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they faile or consume as smoak: and so the Arabick, when they are glorious and lifted up, they utterly fail, as smoak when it consumes. Other interpretations are given by the He∣brews. Abu Walid and Aben Ezra mention the grass of the pastures, or wood [or bushes] of the fields, which being burnt are turned into smoak. The Jewish Arab reads, like the hea∣vy [clouds] of the meadows (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is by Abu Walid and R. Tan∣chum interpreted, thick, heavy, in∣volved clouds, Zach. xiv. 6.) which seeming to lye heavy over the earth, suddenly turn into smoak, and va∣nish. This seems to have pleased R. Sol. Jarchi.

V. 22. Blessed] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1058 the blessed [ f.] of him, is by the Lxxii. rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the active, they that blesse him, according to the li∣berty that they frequently take of paraphrasing (instead of literal ren∣dering) and taking in words of affi∣nity, in order to that. And thus the sense well bears; Gods blessings generally belonging to those that are liberal, and such being said to bless God, because their liberality is an act of acknowledgement or thanks∣giving, and what they doe to his poor servants, he accounts as done to himselfe. But the Chaldee and Syriack read it in the passive, the blessed of God, or those that are blessed of him.

V. 24. Cast down] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1059 is va∣riously [ g.] interpreted. The Lxxii. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Latine rightly renders, non collide∣tur, he shall not be dasht to pieces, as many things are by falling: but the Arabick, he shall not be troubled, as if they read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which thus signifies: but the Syriack more singly, he is not hurt; the Chaldee by way of Paraphrase, if he fall into infirmity, he shall not dy. The He∣brew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies in Niphal either simply to be thrown, or else to be cast away, as when Jon. i. 5. the wares in the ship are cast into the Sea, or Jonas himselfe v. 12. and 15. and so it may signifie here, viz. so to fall, as to be cast away, or lost by the fall; but more probably, (and with more propriety to the mention of falling) to be thrown (as that notes a real passive, together with the effect thereof, thrown) to the ground, so as to be dasht in pieces by the fall: and to that the Lxxii. incline.

V. 25. Righteous] That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1060 righ∣teous, [ h.] frequently in sacred style signi∣fies a charitable or mercifull man, hath oft been observed, (see note on Mat. i. 9.) And that here it must be taken in that sense, appears by the

context v. 21. the righteous sheweth mercy, and giveth, and v. 26. He is ever mercifull and lendeth— and then there, as here, after all his profusion, his seed is blessed. But this must be taken with one caution, that this of almes-giving is but a part of the righteousness here meant, not the whole of it; the word, as it oft signifies the almes-giver, so oft sig∣nifying other parts of our duty to God, and man, and our selves, and all of them comprehended under it. And so the full importance of it here must be, he that to the o∣ther parts of a pious and good life, is observed to superadde (see v. 27.) a special degree of mercifulness and communicativeness to them that want, though of all other virtues that be most probable to diminish the possessions, yet it is the Psal∣mists observation, that he never saw any man impoverished by the most liberal practice of it, but, on the contrary, that his seed is blessed, his posterity is the more prosperous and flourishing by it.

[ i.] V. 28. For ever] In this place there is a concurrence of two things,* 1.1061 which cast some suspicion on the Hebrew text, which now we have, as if it were some way altered from what the original copies read. For 1. this being an alphabetical Psalm, as it is acknowledged, it is yet ma∣nifest, that the leter ע is omitted: 2. the LXXII. in this place put in two words, which are not found in our Hebrew; some copies read them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the blameless shall be avenged, and so the Arabick, others, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but the wicked shall be per∣secuted, and so the Latine, injusti punientur, the unjust shall be punisht. And then 'tis the conjecture of some, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being the He∣brew word for unjust, began that verse, and then there is the ע that was wanting. But then 1. it is cer∣tain, that neither the Chaldee nor Syriack acknowledge any such in∣sertion, but follow our Hebrew herein exactly: 2. that farre lesse change will afford us the ע which we want, to complete the alpha∣betical order of the verses; viz. by reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for ever are they kept, without the preposition ל, (which elsewhere is omitted) and then beginning the division with that ע, which is in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And this is the most probable account to be gi∣ven of this difficulty.

V. 35. Great power] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ti∣muit, [ k.] is the noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1062 formidable, terrible: The Interpreters general∣ly render it by way of Paraphrase; the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 strong, powerfull; the Syriack, boasting; the LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, exalted above measure, and so the Latine and Arabick. But in that which follows, they use greater liberty. The Hebrew hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sp••eading himself as an indigena flourishing: for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1063 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 effudit, signifies in Hithpael, to dilate and spread it selfe; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1064 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ortus fuit, is indigena, born or sprung up in that place where he continues, and is here generally thought to be limited by the adjunct 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 flourishing, to the notation of a tree, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a tree sprung up in the place, saith the Chal∣dee, any green root, or flourishing plant, saith Abu Walid, and the Jew∣ish Arab, that springs in a moist fruitful place. And this, I suppose, because trees &c. that grow where they first sprang up, without remo∣ving to any other place, doe thrive and prosper fastest. And according∣ly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1065 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be green, signi∣fies it well provided with leaves, and so with verdure. And that per∣haps is the reason, why some late Interpreters have rendred it a bay tree, because that, with some o∣thers, is all the year long green. But the truth is, after all this, the ren∣dering it a tree, hath no certain foundation. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a free-borne

person, or citizen, as that is opposed to a stranger Lev. xxiii. 42. every 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Israel, i. e. Israelite borne, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith the Chaldee, Indi∣gena in Israel. So Lev. xxiv. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as well the stranger as he that is born in the land: &c. xix. 34. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the stranger shall be as one born among you; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a native say the Lxxii. and the word is never pretended to be used in Scripture, elsewhere, for any but a man, a native Israelite. That it should sig∣nifie a tree here, Interpreters have been induced to resolve, from the Epithet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adjoyned to it. But sure that is of no force, being else∣where applied to Nebuchadnezzar the King, Dan. iv. 4. I Nebuchad∣nezzar was at rest in my house, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and flourishing in my palace. As for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 spreading, which is also appliable to a tree, neither is that of any force, in the Targums iudge∣ment, which renders it by no more then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 strong. As for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (fol∣lowing in the next verse) that is ra∣ther a prejudice to the notion of a tree, for a tree doth not use to pass by. And indeed, when the most flourishing tree dyes, it yet remains in the earth, and cannot be said to pass away, &c. untill it be cut down, and carried away root and all. And in brief, they that resolve 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here to be a tree, pretend not to know or determine what tree it is. It may therefore be compe∣tently probable, that it signifies here, as in all other places, a native Israe∣lite: for such had many advantages, above a stranger, to secure his own being, and that of his posterity. For his estate could never be sold out∣right; and as long as he had any brother or kin alive, he could never be without hope of issue, his next of kin was to marry his wife, and raise up seed to him that died without any. Whereas the stranger on the other side had no such priviledge, but was subject to usury, and all exactions. In these respects it is very reasona∣ble thus to interpret David here, that being to express the suddain and miraculous decay of an ungod∣ly person, that was most unlikely for such a fate, he should instance in a native Israelite, which was pro∣vided for, and secured by such pri∣viledges, and moreover was 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 spreading, had many chil∣dren, and branches of kindred, a nu∣merous family, or, as the Targum renders it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 strong, and so vi∣tal; 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 very fresh and flourish∣ing; and notwithstanding all these advantages of stability, past by as a shadow, and left no memorial, or footstep behind him of his being. For all this the LXXII. hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, exalted as the Cedars of Libanus; and so the Latine, Arabick, and Aethiopick. This‖ 1.1066 learned men suppose to be by their reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cedar, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 indigena, and† 1.1067 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lebanon, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 green. But I rather believe, that according to their wont, they choose thus to paraphrase the dark∣er expression; and the rather, be∣cause of this affinity of the words, which is frequently observed to have had force with them. And so the Syriack, that follows not them, doth yet use this other para∣phrase, extol themselves as the trees of the wood; without question read∣ing as we now read, but taking this liberty of expressing the sense by o∣ther not very distant words.

V. 36. Passed] The Lxxii. here [ l.] read in the first person, I passed by, where the Hebrew hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1068 he pas∣sed by: and the Syriack, as well as Latine and Arabick, follow the Lxxii. But the Chaldee adhere to the Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and he passed or failed from the age or world, (according to the usual notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Arabick,) and loe he was not—

V. 37. Mark] This v. 37. is [ m.] somewhat ambiguous in the Original,

and so is very distantly rendered by the antient Interpreters, from that which our English and late Inter∣preters give it. By the Chaldee, Keep integrity, and respect upright∣ness or straightness, for the end of a man is peace. Where 'tis evident that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1069 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1070 which are, as we render them, concretes, the per∣fect man and the upright, are by them rendred in the abstracts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 integrity and upright∣ness. And so the Lxxii. (and Aethi∣opick) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inno∣cence and rectitude; and the Syri∣ack, perfection, or integrity, and rectitude; the Latine, simplicity and equity; the Arabick, mansuetude and rectitude. And so in like manner for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1071 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1072 observe and see, they read keep and see to; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Chaldee, keep and respect; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the LXXII. custo∣di & vide, in the Latine, &c. and the Hebrew words indifferently bear these. Again, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the last part of or to that man is peace,* 1.1073 which the Chaldee also re∣tein, the Lxxii. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there is a remnant to the peaceable man; and so the Latine and the Aethiopick: but the Syriack, with some change, there is a good end to men of peace; and the Arabick, there shall be an end to the peaceable. Here 'tis also clear, that the Lxxii. from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 af∣ter, take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a remainder; and so again v. 38. and so Psal. cix. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1074 they render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his children: and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1075 will well bear, the man of peace. And so still there is nothing strange in that rendering; though that which our English hath given be most literal, and regular to the Hebrew, and the context, the whole Psalm being made up of observa∣tions of this kinde, how in the end, wicked men come to ruine, and good men to prosperity.

V. 38. Together] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to u∣nite, [ n.] and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1076 some∣times rendred together, sometimes, at once; and that when applied to destruction, &c. denotes utter de∣struction; because he that is destroyed at once, is so destroyed, as that there is nothing behinde, nothing wanting, to final and total destruction. The Lxxii. render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, at once Thus Psal. xix. 9. when Gods judge∣ments are said to be righteous, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, at once, say the Lxxii.) the meaning is, they are so righteous, as nothing can be added thereto.

The Thirty Eighth Psalm.

A Psalm of David* 1.1077 to bring to remembrance.

[Paraphrase.] The thirty eighth is a mournfull complaint of Davids, reciting his present miseries, and calling to God to remember, and pity, and relieve him.

1. O Lord, rebuke me not in thy wrath, neither chasten me in thy hot displeasure.

O God of all justice, and yet of all mercy too, let not thy punishments, though most justly deserved by my sins, break out in extremity against me.

2. For thine arrows* 1.1078 ‖ 1.1079 stick fast in me: and thy hand presseth me sore.

They are already very sharp and heavy upon mee.

3. There is no soundness in my flesh, because of thine anger: neither is there any rest in my bones, because of my sin.

My sins have most sadly provoked thy wrath, and the effects of that are very sensible: mine estate is be∣come like to those that are under some sore malady, that hath seised on every part of their bodies, and allows them no intermission of pains and misery, no rest or cessation of their anguish;

4. For mine iniquities are gone over mine head; as an heavy burthen, they are too heavy for me.

Or to those that are plun∣ged deep over head and ears in water, overwhel∣med, and ready to be drowned by it; or to those that, under some insupportable weight or burthen, are prest to the ground: the number and weight of my sins is so great, and from thence my punishments so many, and so heavy, that I am opprest and overcharged by them.

5. My* 1.1080 ‖ 1.1081 wounds stink, and are corrupt, because of my foolishness.

Or again, to one that hath received many sore blowes and bruises; which as they are very painfull at present, so if they be not well lookt to, and the congeled blood careful∣ly drawn out, they will soon putrifie and grow noisome. And mine own absurd and soule fol∣lies have brought all this upon me.

6. I* 1.1082 am* 1.1083 troubled, I am bowed down† 1.1084 greatly: I goe mourning all the day long.

Like to one that with some chronicall disease is ex∣tremely decayed, and bent down toward the earth, and so is forced to goe continually in that sad mournfull posture, that is wont to be used in time of lamentations.

7. For my* 1.1085 * 1.1086 loins are filled with a‖ 1.1087 loathsome disease; and there is no soundness in my flesh.

Like to one that is full of boyles and swellings in se∣verall parts of his body, and so is very sorely and painfully diseased.

8. I am feeble, and† 1.1088 sore broken: I have roared for the* 1.1089 very disquietness of my heart.

Lastly, like to one that with long and terrible pains, through grieving, and sigh∣ing, and roaring for them, is brought into a very weak and low estate, a consumption of the whole body. And all this have my own sins, most absurdly committed, and most bestially continued in for a great space, most justly brought upon me.

9. Lord, all my desire is before thee, and my groaning is not hid from thee.

O blessed Lord, thou seest my wants, and the continu∣all misery that I am in.

10. My heart‖ 1.1090 panteth, my strength faileth me:† 1.1091 as for the light of mine eyes, it also is gone from me.

I am as one in an amaze∣ment or giddiness, ready to sink or tumble, his eyes dimme, so that he cannot make use of them any more than if he had none.

11. My lovers and my friends stand* 1.1092 aloof* 1.1093 from my sore, and my kinsmen stand afarre off.

And in all my distress I was so farre from receiving any relief or comfort from man, that they which were neerest knit to me by the tyes of nature and friendship, were some of them afraid of owning me, others never considered me.

12. They also that seek after my life‖ 1.1094 lay* 1.1095 snares for me; and they that seek my hurt, speak† 1.1096 * 1.1097 mischievous things, and imagine deceits all the day long.

As for mine enemies that projected to take away my life, at least to doe me some great hurt, their actions, their words, their thoughts were continually intent on some kinde of violence, mischief, or deceit, or other.

13. But I as a deaf man heard not, and I was as a dumb man that opened not his mouth.

14. Thus I was as a man that heareth not, and in whose mouth are no reproofs.

And all this I bare with pa∣tience; I took no notice of their behaviour toward me, never rebuked the one, nor the other, for what they did or said unto me.

15. For in thee, O Lord, doe I hope; thou wilt hear, O Lord my God.

My full trust and depen∣dance is on thee, O Lord, and my assured confidence, that thou wilt in thy good time interpose thy hand and deliver me.

16. For I said,‖ 1.1098 hear me, lest otherwise they should rejoyce over me: when my foot slippeth they magnifie them∣selves against me.

To thee therefore I make my petition, that thou wilt not leave me to mine ene∣mies will, to rejoyce and triumph over me, as they are very forward to doe, and to make their boasts what victories they have obtained over me, if at any time any the least evill befalls me.

17. For I am ready to† 1.1099 halt, and my sorrow is conti∣nually before me.

And now indeed this is my condition; for I am in continual danger, and ex∣pectation of ruine, if thou be not pleased to support me.

18. For I will declare mine iniquity: I will* 1.1100 be* 1.1101 sor∣ry for my sin.

And I must acknowledge and confess, that they are my many grievous trans∣gressions, which have brought this anxiety upon me, given me reason continually to fear, left by them I have forfeited thy protection; and then there is nothing but ruine to be ex∣pected.

19. But mine enemies‖ 1.1102 are lively, and they are strong; and they that hate me wrongfully are multiplyed.

And to this my fear agrees the prosperity of my unjust and causeless enemies, who live and increase in strength, their forces are daily multiplyed: And this may well minde me of the increase of my sins, to which this is imputable, for otherwise I am sure I have not provo∣ked them by any injury done to them; only my sins against thee have thus strengthened them.

20. They also that render evil for good are mine adver∣saries, because I follow the thing that good is.

To them I have done no∣thing but good, and yet they persecute me, and make these unkinde returns for all my kindnesse; having no other matter of quarrel to me, but my doing that which is just and good, and never wronging them, how much soever I am wronged by them.

21. Forsake me not, O Lord: O my God, be not far from me.

O God of power, doe not thou leave me to their ma∣lice; O Father of mercy, and that to me thy sinfull servant, let not my sins remove thee from me.

22. Make haste to help me, O Lord my salvation.

O thou, whose title it is to save and deliver those that are in the greatest danger, and even on sinners to have mercy, and rescue them from the due reward of their sins, and hast to me made most gratious promises of his kinde, I beseech thee no longer to deferre, but in my greatest extremity relieve me opportunely and speedily.

Annotations on Psalm XXXVIII.

Tit. To bring to remembrance] It [ a.] is uncertain what 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1103 in the ti∣tle of this Psalm, signifies. Some of the Hebrews apply it to their Musick, but give no clear account of their reasons, or meaning here∣in. That which seems most pro∣bable, is, that, as the meat-offering Levit. ii. 2.9.16. is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a memorial, an offering of sweet savour to God, and elsewhere 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a memoriall, Lev. xxiv. 7. or rather, as Gods remembring any man is his re∣lieving and helping him; so a prayer to God in time of distress, may fitly be stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to cause remem∣brance. Thus this Psalmist else∣where prayes, Lord, remember David and all his troubles, Psal. cxxxii. 1. and, remember, O Lord, thy tender mercies, Psal. xxv. 6. Remember thy congregation, Psal. Lxxiv. 2. and many the like. And accordingly this Psalm, and the seventieth, which have this title, are most earnest prayers for relief. There, Make hast, O God, to deliver me, make hast to help me, O Lord, &c. and here, O Lord, rebuke me not, &c. in the be∣ginning, and forsake me not, O Lord, O my God, be not farre from me; make hast to help me, O Lord my salva∣tion,

in the end. What the distress was, that caused so passionate a prayer for relief, will be hard to define particularly. The outside of the words and expressions signi∣fies a sharpe and noysome disease. And 'tis not improbable that David should have his part in that kinde of affliction, who had so large a portion of other sorts; or that, since his persecutions have furnish∣ed the Church with so many excel∣lent pieces of devotion, his bodily afflictions should proportionably doe so to: especially, since we see King Hezekiah, both in his sickness and his recovery, making attempts of this kinde. But 'tis also possi∣ble, that Davids other distresses, of which we have more certain evi∣dence in his story, his persecutions under Saul, and from his own son Absalom, might by a Psalmist, in Poetick style, be thus resembled, and compared with the sorest and most noisome diseases. And there∣fore I deemed it more safe to set the paraphrase, with this latitude of signification, applying the words to his streights in general, store of which it is certain he had; rather then to confine them to noisome di∣seases, which we read not that he was visited with at any time.

[ b.] V. 2. Stick] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 descendit, are two words in this v. 2. distin∣guishable by the nouns to which they are applyed. The former 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1104 applyed to arrows, signifies going down, i. e. entring deep into the flesh. The LXXII. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latine and Syriack and Arabick, infixae sunt mihi, are fastened in me; which is but a natu∣ral consequent of entring deep, and so is set to paraphrase it. The lat∣ter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1105 applyed to hand, signi∣fies to come down, or descend, with some weight to fall upon him. This the Chaldee render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 remained, and the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and did rest, as if they read it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to rest. But the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, confirmasti, saith the Latine, thou hast confirmed thy hand upon me, i. e. let it fall hard upon me: the Arabick rightly ex∣press their meaning, thy hand is become hard upon me; and so this is a good paraphrastical explication of it.

V. 5. Wounds] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 conve∣nit, [ c.] sociatus est, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1106 a bruise from any blow, because the blood or matur associates and gathers toge∣ther in that place: it signifies also a boyle or aposteme. Here 'tis in the former sense, as caused by a blow or stroke, (and figuratively signi∣fies any effect of Gods wrath or dis∣pleasure;) and it is said to putrifie, and to stink, for so the blood and hu∣mors thus congregated, and standing still, doe putrifie immediately, and will be noisome, if they be not drawn out. The Lxxii. therefore fitly render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vibices, such as come from blowes; (but the Syriack, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 boiles, in the other notion of it) and so I suppose the Chaldee also, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 puduit, pudefecit, be∣cause such bruised parts look black and blew, and are matter of shame (from whence the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to give blowes under the eye, is frequently used for putting to shame;) and accordingly the Chal∣dee would more fitly be rendered vibices, than cicatrices, scarrs, as the Translation of the Targum and the vulgar Latine have it.

V. 6. Troubled] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1107 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [ d.] incurvatus est, is regularly to be ren∣dered, I am incurvate: so the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 incur∣vatus est, signifies. The Lxxii. pa∣raphrase it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I was afflicted; the Syriack, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I was in commotion, I was afraid. But the literal must be reteined, to connect it with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1108 I was deprest, or bowed

down, that follows; which the Lxxii. rightly renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I was crookt, or bent down. As for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1109 usque valde, exceeding much, or to extremity, the Lxxii. ren∣der it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, untill the end: so the Latine, usque in finem; and so the Arabick, for ever, in the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for eternity. But in v. 8. where the phrase is used again, they render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the La∣tine nimis, in the notion of that word for very much.

[ e.] V. 7. Loins] The notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1110 for the flank is known in Scripture, Lev. iii. 4. the kidneys and the fat which is upon them, which is over, or by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the flanks: so Job xv. 27. fat on his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 flank. And so here it must be taken for that sinewy part of the body, next under the loynes, the groine &c. wherein boils and plague-sores frequently rise. Some copies of the Lxxii. render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and those the Latine follow, and read lumbi, loines: but Suidas tells us, what parts of the body 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (or, in Hippocrates's dialect, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) are; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, the kidneys are situate in them. Athe∣naeus l. ix. out of Simaristus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. iii. tells, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word signifies fleshy (in opposition to bony) parts over against the loins; and out of Clearchus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l. ii. that they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, musculous parts on each side, adding that some call them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This I see some learned men will have changed into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the wombes of the reins, because as was said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the kidneys are placed in them. But I conceive that is not the importance of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in composition, especially at the end of a word: certainly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Exod. xvi. 13. Numb. xi. 31. Psal. civ. 40. Wisd. xvi. 2. and xix. 12. is not the womb of the quails, but a great sort of quails, the mother quaile, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the great, and so the mother City: and in this sense sure the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cannot be called the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the great or the mother-kidneys. I shall therefore adhere to the vulgar reading, that they are in Clearchus called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the great, or the mother nerves: for such indeed are the flanks, grissly, or nervous parts, beyond all others in the body; and that makes them very sensible when any inflammation or swelling is in them. Other copies of the Lxxii. have instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my soule, and the Arabick follows them. But the former is surely the truer reading. Then for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1111 where∣with he saith his flank is filled, that from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vilipendit, is ordinarily rendered in the notion of soule or vile: the Latine renders it illusioni∣bus, and the Arabick and Aethio∣pick to the same sense, with reproach∣es, from the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Romane edition of the Lxxii. have. But it must be re∣membred, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies also to rost or burne, &c. and so the noun by analogy may signifie inflamma∣tion, (such we know all those boiles and sores are) and the Chal∣dee here renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 burning, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to inflame or burne, and from thence is both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a feaver, or burning disease, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a car∣buncle, which as it signifies a gemme, so a coal of fire, and a burning boile, or swelling also. And whereas those editions of the Lxxii. which read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) read (not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that must needs be a corruption, very probably for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inflam∣mations; and then there will be a perfect agreement betwixt the He∣brew and Chaldee and Lxxii. and the rendring be clear, my flanks are filled with inflammations, by those signifying boiles, swellings, carbun∣cles in those nervous parts, very painfull and sensible by that means.

[ f.] V. 11. Sore] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1112 to touch, or to wound, or to come near, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, my wound, or stroke, or bruise, the evils that have befallen me. The Chaldee render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my wound or contusion, the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my grief; but the Lxxii. as reading it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the verbe, and in the notion of approaching, render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they came neer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they came neer me and stood over against me: and by this they have fully, though paraphrastically, exprest the sense of it; as Luk. x. 31, 32. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 passing by over a∣gainst him that was wounded, signi∣fies, not taking any care of him.

[ g.] V. 12. Snares] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is certainly from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1113 and that in Piel signifies collisit, concussit, prostravit, to destroy, saith Abu Walid, to lay grins or snares, saith the Jewish Arabick trans∣lator, any injurious, or violent usage, toward any; so Psal. cix.ii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 let the usurer catch, or take by violence all that he hath. The Chaldee there ren∣der it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which with them is to levy, take, or exact: and accordingly the Lxxii. here render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, used violence; and the Latine, vim faciebant; the Sy∣riack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bound me, laid hold on me; and the Arabick, opprest me. Only the Chaldee that there ren∣dered it rightly, yet here reading it, as from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to lay snares, render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 laid snares; as on the other side the Lxxii. which duly interpret it here, yet in that of Psal. cix. 11. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 search; either taking it for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that so signifies, or respecting the notion wherein the Arabs use 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for discovering, or searching out, as it is in Kamus the great Arabick dictionary.

V. 12. Mischievous] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [ h.] fuit comes the noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1114 for an evill event, calamity, mischief: so Psal. xci. 3. the pestilence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of hurts, we rightly render the noisome or noxious pestilence. So Mic. vii. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the mischief of his soule; and so most probably Prov. x. 3. God will overthrow 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the mischief of the wicked; and Prov. xvii. 4. applyed, as here, to the tongue, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we rightly render it a naughty tongue. Now because falseness, and deceit, and lying, is generally the means by which the tongue is enabled to hurt, therefore the Chaldee here render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a lye; and so the Syriack also, and the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vanity, by which they frequently signifie falshood also. But the more general notion of it for any kinde of evill or mischief, seems most proper for it in this place, that of deceits following in this verse.

V. 18. Be sorry] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies [ i.] indeed sorrow,* 1.1115 but that for the fu∣ture, and that is all one with fear or solicitude; so Jer. xvii. 8. shall not be carefull in the time of dearth; Jer. xLii. 16. speaking of the sword 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ye feared; Jer. xLix. 23. on the sea 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we render sorrow, it is, fear or sollicitude, to expresse the faintheartedness precedent: so 1 Sam. ix. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and take thought, i. e. be afraid for us. And so here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will be afraid of my sin, solli∣citous concerning it, lest it bring mischief upon me, as it justly may.

The Thirty Ninth Psalm.

TO the chief Musitian even to Jeduthun, a Psalm of David.

[Paraphrase.] The Thirty ninth Psalm, composed on the same oc∣casion as the 37th. and 73d. viz. on the scandal David took at the prosperity of wicked men, whilst he was him∣selfe in misery, hath also a mixture of contemplation of the vanity of all worldly things, as a motive to repress all impatience in whatsoever adversity. It was composed by David, and committed to Jeduthun a skilfull Musitian, 1 Chron. xvi. 41, 42. and the Prefect of his Musick.

1. I said, I will take heed to my wayes, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me.

I have stedfastly resolved to keep a very strict guard over my selfe; especially over my tongue, that part of me which meets with most frequent provocations at this time, when mine adversaries, ungodly and wicked men, are so successfull and prosperous in their wickedness, that I have need of all care and reso∣lution to keep me from breaking out into some intemperate passionate speeches, as oft as I see or consider them.

2. I was dumb with silence, I held my peace even from good, and my sorrow was‖ 1.1116 stirred.

My purpose therefore was, in the presence of these, or when my thoughts or other discourse were on them, to keep perfect silence; neither to use words to vindicate mine own innocence, nor to blame or reprove mine adversaries. But whilst I thus restreined my tongue, I could not repress my sorrow; that was rather increased by this method.

3. While I was musing, the fire burned; then spake I with my tongue.

And being so, it grew by degrees to such an heat and flame, that it required some vent toward heaven: though I restreined my tongue from all anger and imp••tience to∣ward men, yet there was no reason I should repress it from making my mone to God. To him therefore in all humility I thus address my selfe.

4. Lord, make me to know mine end, and the measure of my dayes, what it is; that I may know* 1.1117 how frail I am.

Lord, If it be thy sacred will that I should be cut off by mine enemies, that I should not long live to discharge that office to which thou hast called me; if my sins, which justly might provoke thee to this, have called forth this decree against me, as one unfit to be farther imployed, or honoured, or own'd by thee; then be thou pleased some way to reveal this part of thy will unto me, that I may know what to expect, and accordingly which way to turne and prepare my selfe.

5. Behold, thou hast made my dayes as* 1.1118 an hand-breadth, and* 1.1119 mine age is nothing before thee; verily eve∣ry man† 1.1120 at his best estate is* 1.1121 altogether vanity.

I know right well that my life is very short, a meer nothing being compared with thine eternity: and this is common to me with all other men; for there is not a man living in the world, who is not as frail and mortal, and almost as short-liv'd, as any the meanest creature: man is the compendium of this lower world, and so there is no degree of frailty, and brittleness, and fadingness in any creature, which is not to be found in man also.

6.‖ 1.1122 Surely every man walketh in a vain shew,† 1.1123 surely they are disquieted in vain: he* 1.1124 heapeth up* 1.1125 riches, and knoweth not who shall gather them.

Our life is but a picture, or image, shadow, or dream of life, it vanisheth in a trice; and when we are gone, we have no power of what we leave behinde us: all the fruits, riches, honours, or whatsoever else is most de∣sirable on earth, must suddenly he parted with, and we know not who shall possesse them after us (and so this is an evidence of the perfect vanity of them all, a proof that they are not worth the least value, if we have them, or the least pains to acquire them;) and yet we silly and vain creatures carke, and labour, and turmoile to get together these transitory fraile no∣things, as if they would continue to us to all eternity, and had some solid durable enjoyment and satisfaction in them.

7. And now, Lord, what waite I for? my hope is in thee.

There is nothing therefore upon the earth, even a kingdome, that is worth the patience of expecting, or the sollicitude of averting the dangers of losing it. One thing onely there is in the world, fit to be matter of a sober mans ambition or hope; the favour of God, and the glorifying him in that condition, whatsoever it is, that he in mercy shall choose for us.

8. Deliver me from all my transgressions: make me not the reproach of the foolish.

For these therefore I make my humblest requests to thee, that thou wilt pardon my many horrible breaches of thy law, and free me from those punishments which are due to me for them: and not suffer wicked men, that are my deadly enemies, to prosper, lest they at once triumph over me and piety, and reproach the relying and depending on thee, as the greatest folly: for this will turn to the dishonour of thee and thy service.

9. I was dumb, I opened not my mouth, because thou didst it.

What is befallen me, I am far from repining or mur∣muring at: It comes, I know, from thee, whose disposals are most wise: and be it never so sharp, I am sure I have well deserved it.

10. Remove thy stroak away from me: I am consumed by the blow of thine hand.

Yet if it may be thy will, set now a period to my ca∣lamities, lest I be utterly destroyed by them.

11. When thou with rebukes dost correct man for ini∣quity, thou makest his‖ 1.1126 beauty to consume away* 1.1127 like a moth:† 1.1128 surely every man is vanity. Selah.

If thou be displeased, as our sins very oft provoke thee, the very withdrawing thy favour doth insensibly blast and consume all our wealth, and greatness, health, and beauty, and whatsoever is most pretious to us. So sure and visible is it, that we men and all we have are meer nothing.

12. Hear my prayer, O Lord, and give ear to my cry: hold not thy peace at my tears; for I am a stranger with thee, and a sojourner, as all my fathers were.

Be pleased therefore, O Lord, to hearken to my sad and mournfull request, which I now poure out be∣fore thee; that seeing my time, and all mens, is so short and tran••itory in this world, (this being so contrary to a place of rest or stability)

13.* 1.1129 O spare me a little, that I may recover strength, before I goe hence, and be no more.

Thou wilt give me a little space of relaxation, that I may serve and glorifie thee here on earth, before I dy.

Annotations on Psalm XXXIX.

[ a.] V. 5. Hand-breadth] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1130 signi∣fies palmas, and being here applyed to dayes of mans life, certainly de∣notes the shortness thereof, as it were commensurate to the breadth of the palme or hand. The copies of the LXXII. which now we have, read variously; some 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fol∣lowed by several of the antients, others 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without sense. But methinks there should be no doubt, but the Original rendring was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, either of which differs very little (even but by one letter) from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Antients most commonly re∣tein, and is also exactly answera∣ble to the Hebrew. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Hesychius, those two words are Synonymas, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, called also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And accordingly Symma∣chus renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as hand-breadths. The other interpreters render it paraphrastically, the A∣rabick, short, the Chaldee, light,

the Syriack, with a measure, the La∣tine, mensurabiles; both these as from the Greek, taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for mensurabiles.

[ b.] V. 5. Mine age] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1131 signifies time, age, particularly this age of ours, which here we live; which belonging to the body, the Chal∣dee by way of paraphrase render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 body, both here and in Job, and the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 substance, the Syriack life, the Arabick con∣sistence.

[ c.] V. 6. Heapeth up] The difference of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1132 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must here be taken notice of. The former here ap∣pears to contain all the toyle of the harvest, in reaping, binding, cocking, all congestion and heaping things to∣gether, bringing them from the several places where they grow, into a cumulus: the Chaldee ren∣ders it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to congregate. The latter notes the stowing,* 1.1133 or housing; laying it up, removing or carrying it out of the field, where 'tis heaped or cockt up, ready for carriage. For so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is sometimes to lay up, some∣times to take away. And according∣ly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the feast of Ingathering, is the feast of Tabernacles, after this last part of harvest was fully ended. This then is the description of the vanity of our humane estate, that when a man hath run through all the labours of acquisition, and hath nothing visible to interpose be∣twixt him and his enjoyments, yet even then, he is uncertain, not on∣ly whether himself shall possess it at last, but whether his heir shall do it; nay, he knows not whether his enemy may not; he cannot tell who shall gather them into the barne, or enjoy them when they are there.

V. 11. Moth] For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1134 as a moth, [ d.] the Lxxii. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as a spi∣der, paraphrastically expressing the same thing; viz. consumption of that which is most pretious; the moth so consuming the garment, and the spider his own vital faculties, when out of his own bowels he spins his webbe. The Chaldee reads it, like a moth broken asunder. But the phrase is in reason to be applyed to the moths consuming other things, not being himself consumed, Hos. v. 12. I will be to Ephraim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as a moth, i. e. I will consume them; Isa. L. 9. the moth shall eat them as a gar∣ment. The Syriack paraphrase it another way, thou hast made their desires fly away as chaffe, by desires] rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1135 which signifies any thing desirable, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 desidera∣vit; and so may here be taken for beauty, for health, for strength, for any thing that is most desirable. In the end of the verse, where in the Hebrew we read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 onely vanity is every man, the Lxxii. from v. 6. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is troubled in vain; which shews that they used this larger liberty, and kept not themselves to strict literal version. The Chaldee reads, is nothing, the Syriack, as a vapour, by way of paraphrase also; and so we know S. James, c. iv. 14. re∣solves our life to be a vapour. The Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 notes such a vapour as comes out of the mouth in speaking.

The Fortieth Psalm.

TO the chief Musitian, A Psalm of David.

[Paraphrase.] The fortieth Psalm is an acknowledgement of Gods mercies to David, and of his obligations to God; and contains a prophetick mention of the mutual contract betwixt God the Father and Christ the Son. It was composed by David, and committed to the Prefect of his Musick.

1. I waited patiently for the Lord; and he inclined un∣to me, and heard my cry.

In the greatest of my trou∣bles, I reposed my full trust and confidence on the Lord; I waited his good time, and continued my constant prayers unto him, and in due season he heard and granted my request.

2. He brought me also out of‖ 1.1136 an* 1.1137 horrible pit, out of the miry clay, and set my feet upon a rock, and esta∣blished my goings.

And though I were very deeply immerst in calami∣ties, and so as my conditi∣on was well nigh desperate; yet he rescued me out of all, and set me in a condition of safety and stability.

3. And he hath put a new song in my mouth, even praise unto our God: many shall see it and fear, and shall trust in the Lord.

Thus hath he given me a∣bundant matter of praise and thanksgiving unto his blessed name, who hath thus magnified his mercy to me. And this dealing of his with me may well allure all men to the consideration of it, and thereby to the performing of all faithfull obedience, and placing their full trust and ad∣herence on him.

4. Blessed is the man that* 1.1138 maketh the Lord his trust, and respecteth not the proud, nor such as turn aside to lies.

There being no such happy man as he that relyes not on any wit or aid or strength of man, but reposeth his full trust in God, and on that security, never applyes himselfe to the practises of atheisticall, insolent, deceitfull men, in hope to gain any thing by such arts as these.

5.† 1.1139 Many, O Lord my God, are the wonderful works which thou hast done, and thy thoughts which are to us∣ward;* 1.1140 they cannot be reckoned up in order unto thee: If I would declare and speak of them, they are more than can be numbred.

O thou God of power, and fatherly goodness toward me, thou hast abounded to me in thy rich mercies: thy works, and thy coun∣sels of grace to us are won∣derfull, and inexpressible: I would fain make some acknowledgement thereof to thee; but they surpasse my arithmetick to recite; much more to make a just valuation of them.

6. Sacrifice and offering thou didst not* 1.1141 desire;* 1.1142 mine eare hast thou opened: Burnt-offering and sacri∣fice thou hast not required.

Above all is that admira∣ble work of thy mercy in giving the Messias. Instead of the legal sacrifices of all sorts, which were but sha∣dows of this great evangelical mercy, thou hast decreed that thine eternal son shall assume our humane nature, and therein abundantly fulfill all that which the sacrifices and oblations did faintly prefigure, and thereby take away sin, which the legal observances were not able to doe.

7. Then said I, Lo, I come:* 1.1143 in the† 1.1144 volume of the Book it is written of me:

8.‖ 1.1145 I delight to doe thy will, O my God; yea thy law is† 1.1146 within my heart.

At this coming of the Mes∣sias therefore, the ordinan∣ces of Mosaical sacrifices shall be abolished; and the eternal son of God shall agree and contract with his Father, to performe that perfect obedience to his laws, and to offer up himselfe such a di∣vine and spotlesse sacrifice for the sins of the whole world, as shall most effectually tend to the working an expiation for sin, and bringing men to the performance of holy sincere obe∣dience to God, (thus visibly exemplified to them by Christ,) and consequently to salvati∣on. And upon this intuition, he shall most gladly, and with all delight and joy, set about the whole will and counsel of God, and go through the office assigned him very chearfully and heartily. (Another sense of the words as understood of David himself, see in note d.)

9. I have preach't righteousness in the great congre∣gation: loe I have not‖ 1.1147 refrained my lips, O Lord, thou knowest.

I will proclaim this, and all other thy works of evange∣lical infinite mercy before all that acknowledge and professe thy service: my tongue shall never be confined, or silent in this matter, any more than, as thou knowest, hi∣therto it hath been.

10. I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy righteousness and thy truth from the great congregation.

This goodness of thine, this performance of all thy rich promises, this work of re∣demption and spiritual de∣liverance, is too great to be meditated on in silence: 'tis fit to be proclaimed aloud, to be promulgated to all men in the world.

11.† 1.1148 Withhold not thou thy tender mercies from me, O Lord: let thy loving-kindness and thy truth continually preserve me.

Be thou therefore pleased not to be confined or re∣strained in thy bowels to∣ward me at this time, but shew forth thy compassions to me: Thou art good and gratious, and faithfully performest all that thou ever promisest: O let thy promised mercy be continually made good to me, for my deliverance from all dangers.

12. For innumerable evils have compassed me about; mine iniquities have taken hold upon me,* 1.1149 that I am not able to look up: they are more than the hairs of my head; therefore my heart faileth me.

And this most seasonably at this time, now that I am surrounded with so many dangers, now that the pu∣nishments which my sins have most justly deserved, my multiplyed crying innumerable sins, have so violently seised upon me, cast me into a black and comfortlesse condition.

13. Be pleased, O Lord, to deliver me: O God, make hast to help me.

O blessed Lord, let it be thy good pleasure to afford me speedy deliverance out of it.

14.‖ 1.1150 Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evill.

Let not them prosper and succeed in their attempts, that designe to take away my life, or doe me any other mischief; but doe thou please to discomfit and disappoint them all: And this I am confident thou wilt doe.

15.† 1.1151 Let them be desolate* 1.1152 for a reward of their* 1.1153 shame, that say unto me, Aha, Aha.

And reward their abomi∣nable actions with confusi∣on and desolation, that tri∣umph over me in my distress, and scoffe at my placing my affiance and trust in God.

16. Let all those that seek thee rejoyce and be glad in thee:‖ 1.1154 Let such as love thy salvation say continually, The Lord be magnified.

By this means shall all pi∣ous men, that place their trust in thee, and depend onely on thy aids and re∣scue, be incouraged for ever in their hopes and adherence on thee, and praise and magnifie thy mercies, and applaud thee for them.

17. But I am poor and needy; yet the Lord thinketh upon me. Thou art my help and my deliverer; make no tarrying, O my God.

How low soever my condi∣tion is, my comfort is, that God hath a fatherly care of me. On thee, O Lord, is all my trust, whether for deli∣verance or relief: O deferre not the interposition of thy hand, but hasten speedily to my succour.

Annotations on Psalm XL.

[ a.] V. 2. Horrible pit] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 personuit, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1155 here, a noise or loud sounding, and being applied to a pit, is a resounding pit, or a pit of sound∣ing; it signifies the depth and watry∣ness of it, from the conjunction of which proceeds a profound noise, or sound, when a stone, or any such thing is thrown into it. Thus the Chaldee understand it, rendring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to make a tumultuous noise. The LXXII. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 misery, and so the La∣tine miseriae, the Syriack, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sadness, the Arabick, perdition; either by way of Paraphrase, to signifie the miserable sad estate of him that is ingulfed in such a pit, or else referring to another notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for a vast or desolate place, ruine or perdi∣tion. But the notion of the word is best fetcht from Isa. xvii. 12. where we have the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 noise of the people, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 like the noise of many waters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so shall they make a noise; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith the Chaldee, they shall sound tumultuously.

[ b.] V. 4. Maketh] For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1156 posuit, set, or put, the LXXII. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 name, and so render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whose hope is the name of the Lord; and so the Latine, Syriack, Arabick, and Aethiopick: and the sense is not at all wronged by it. Onely the Chaldee reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which hath put. In the end of the verse, where the Hebrew hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those that decline to a ly,* 1.1157 (for which the Chaldee hath those that speak lies) from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to goe out of the way, the Lxxii. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and lying madnesses, as if it were from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, used among the Chaldees for being mad. The Latine follow the Lxxii. insanias falsas; but the Syriack agree with the Chaldee, lying speech, and the A∣rabick, lying fables.

V. 5. Cannot be reckoned up] For [ c.] the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1158 which is best rendred, I cannot set in order, i. e. recount, dispose or enumerate be∣fore thee, the Lxxii. read, by way of paraphrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there is none that shall be likened to thee; perhaps from ano∣ther notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to compare or as∣similate. So Psal. Lxxxix. 7. Who in heaven 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall be compared, or li∣kened to the Lord? But the clear rendring of them, and of the whole verse, lyes thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1159 Thou hast done great or many things, O Lord my God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy wonders and thy thoughts to us-ward I cannot recount before thee: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. I will declare, or, If, or, when I would declare and speak of them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they are too strong, or, according to the ordina∣ry notion of the word in Arabick, too great, or many above numbering, or to be numbred. The Lxxii. ex∣press it rightly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they are multiplyed a∣bove number.

V. 6. Mine eare] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [ d.] is literally to be rendred [thou hast bored or opened my ear] so the Chal∣dee and Syriack understand it.* 1.1160 Bo∣ring the ears, we know, was a cere∣mony used to a slave, that would not have his liberty, but loved his Master, and would not goe out free, Deut. xv. 17. Exod. xxi. 6. and the ceremo∣ny significative; for boring of the eare signified opening it, and the opening the eare is a signe of heark∣ning, as that is in order to, and all one with obedience, The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies also to cut; and 'tis possible it may so signifie here,

the circumcising of the ear, a phrase frequent in Scripture, to denote ready and willing obedience. For this the Lxxii. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou hast prepared me a body; either from this of circumcising the ear, which denotes the fitting and pre∣paring the whole body, or perhaps from a second notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to pre∣pare meat, to provide a feast, 2 King. vi. 23. he prepared 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 great provi∣sion 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for them. But this account will not serve for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 body, which they read instead of ears: herein it is hard to define with any certain∣ty. Only it is not improbable, that this reading of the modern copies of the LXXII. was not the original reading, but instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 body, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ears. The antient Scholiasts acknowledge this reading; and the Latine which generally follows the LXXII. in their variations from the Hebrew, doth here read, aures autem perfecisti mihi, thou hast per∣fected ears for me: by which they must be thought literally to have rendered the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for perficio. And that thus it was read in S. Jeroms time, may be conclu∣ded from his Epistle ad Suniam et Fre∣tellam, who had objected to him the most minute differences be∣tween the Latine and the Lxxii. but take no notice of any difference in this. The same reading Eusebius Caesariensis follows, and so inter∣prets it, thou hast perfected to me ears, and obedience to thy words. See Ca∣ten. Gr. Pat. in Psal. à Dan. Bar∣baro, Venet. 1569. p. 463. and the Expos. Graec. Patr. in Psalm. set out by Balthasar Corderius, Tom. 1. Ed. Antwerp. p. 735. & 749. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ears hast thou prepared me, thou hast required of me obedience only, for ears signifie obedience. And then it is most likely, that the Apostle Heb. x. 5. reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but a body thou hast prepared me, by that means to fit it more perfectly to the incarnation of Christ, the copiers of the Lxxii. here thought fit to accord it to the Apostolick style, and so put 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If then it be demanded, how it comes to pass, that the Apostle reads it with that variation, both from the Hebrew and the Lxxii. also; the answer is obvious, that the Apostle attended more to the sense, than to the words, and citing it from the Lxxii, changed it into those words which more fully and perspicuously ex∣prest the mystery of Christs incar∣nation. This the Hebrew some∣what obscurely exprest, by my ear hast thou bored, or opened, thereby noting his taking on him the form of a servant, such as had their ears bo∣red or opened; which implies his incarnation, and withall addes to it the principal end of it, to obey and doe the will of him who sent him. This was yet more obscure in the read∣ing of the Lxxii. (that which I sup∣pose to be theirs, for the reasons forementioned) thou hast prepared or made me ears:] where yet ears be∣ing parts of a body, the making him them, is still the making him a body, and that in order to his hearing and observing his Fathers will exactly. But the Apostles reading, though it be far distant from the letter of the Hebrew, and in part from the Lxxii. (as I suppose it to have been originally) yet is the most perspi∣cuous interpretation of the* 1.1161 mean∣ing of it; Christs body comprehen∣ding the ears, and that assumed on purpose to perform in it the utmost degree of obedience to the will of God, to be obedient even to death, and thereby to be as the Priest, so the Sacrifice also, that of which all the sacrifices and burnt-offerings under the law were but types and shadows, and at the presence of which they were to cease, as we

know they did, and as is exprest here in the following words, Burnt-offering and sin-offering hast thou not required: Then said I, Loe I come— That this whole passage is an emi∣nent prophecy of Christ, appears by the Apostle Heb. x. 5. who makes Christ, not David, to be the speaker here; wherefore when he, i. e. Christ, cometh into the world, he saith, Sacrifice— which makes it less necessary for us in this place to seek for any first sense, wherein Da∣vid might be interpreted to speak this of himself; but rather to ac∣count of it, as the great signal won∣der of mercy, done by God to men, which, in the recounting of Gods wonderfull works and thoughts to us-ward, v. 5. he seasonably brings in by the spirit of prophecy, viz. the birth of the Messias, and the sacrifice of himself, wherein so ma∣ny, even innumerable, and unex∣pressible mercies were comprised, and folded up. If it may be thus understood, as an instance brought in by David (prophetically) of Gods wonderfull mercies, then will these three verses be no more but a description of Christs coming into the world; after which Da∣vid again proceeds to the recount∣ing of Gods mercies more general∣ly, ver. 9. But because there is no assurance of this, and the Apostles words Heb. x. 5. may refer only to the higher and Prophetick comple∣tion of the words, and yet not pre∣judice a first immediate sense of them, as belonging to David, it is not amiss therefore here (though not in the paraphrase) to annex that, viz. that God prefers obedi∣ence, noted, as was said, by opening the ear, before the richest oblations and holocausts; and that therefore David designes that, as his way of rendring his humblest thanks for Gods mercies, by performing faith∣full obedience to his commands. This is the literal meaning of [Sa∣crifices and burnt-offerings thou woul∣dest not desire, mine ears hast thou ope∣ned;] the latter, that of ready willing obedience, thou hast much preferred before the former. And again to the same purpose, Burnt-offerings and sacrifice thou hast not re∣quired: Then said I, Loe, I come to doe thy will, O my God, i. e. They are not sacrifices, in their greatest multitude, that God requires and expects of Kings, or such as Da∣vid, as their returns for the greatest mercies; but a ready and cheerfull obedience to his commands, such a discharge of the regall office, as may tend most to the honour and glory of God, such as was prescri∣bed Deut. xvii. 16. &c. where the duties of a King are set down, and in the close of them this, of his wri∣ting him a copy of the law in a book, and reading therein all the dayes of his life, v. 18.19. In reference to which, as it may truly be said, In the vo∣lume of the book it is written of me, (of David, as of all other Kings, in this place of Deuteronomy;) so may that be fitly interpreted that fol∣lows, O my God, I have delighted therein, made thy service, the study and practice thereof, the great im∣ployment and pleasure of my life: yea thy law is in the midst of my bow∣els; which was much more then the command of having it written in a book; I am perfect in the knowledge, and continually exer∣cised in the practice and perfor∣mance of thy commandments.

V. 7. In the Volume] From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [ e.] to roll or fold, comes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1162 which Symmachus literally renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 folding, and Theophylact on Heb. x. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a roll. The Lxxii. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which must be under∣stood in that sense, denoting the round form that a writing is in, when it is folded up (as in Archi∣tecture some round parts are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Lxxii.) and so saith Suidas, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word being ap∣plyed to a book or writing, (as here) which some call the folding. As for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1163 a book, that signifies any wri∣ting among the Jews, whole cu∣stome it was to write in a long roll, (see note on Luk. iv. a.) and that folded up to preserve it: and so here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is no more than a folded paper or parchment of writing, a roll. Now as by this phrase any kinde of writing is signified, and so, as it be∣longs to Davids person, it may fit∣ly referre to the book of the Law, wherein the duty of Kings was set down, Deut. xvii: So it must be re∣membred, that in such rolls were contained their contracts, as among us in indentures; and so here the roll of the book (as it belongs to Christ) is no more but a bill or roll of contract betwixt God the Father and him, wherein is supposed to be written the agreement preparatory to that great work of Christs incar∣nation, wherein he undertaking perfectly to fulfill the will of God, to performe all active, and also passive obedience, even to death, had the promise from God, that he should become the author of eternal salvation to all those that obey him.

V. 15. For a reward] For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1164 [ f.] for a reward, the LXXII. seem to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 at the heel, and so render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 presently. As for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1165 it signifies their turpi∣tude, or filthy actions, and so their shame in that sense, as it is taken for any shamefull thing; for that is it which is to be rewarded with deso∣lation.

The Forty First Psalm.

TO the chief Musitian, A Psalm of David.

[Paraphrase.] The Forty first Psalm sets forth the present reward of mercifull-minded men in this life, and from thence ascendeth to the assured mercies of God to his faithfull servants that stand in need of them. It was composed by David, and committed to the Praefect of his Musick.

1. Blessed is he that considereth the‖ 1.1166 poor: the Lord will deliver him in the time of trouble.

The blessings of God shall not fail to be poured out on the mercifull-minded man, who is carefull to consider and succour those that are in sickness, or any kinde of mi∣sery: God shall be sure to succour him, when afflictions come upon him.

2. The Lord will preserve him and keep him alive, and he shall be blessed upon the earth; and thou wilt not deli∣ver him unto the will of his enemies.

Whatsoever his diseases or dangers are, God will in∣terpose for his relief, and if he see it best for him, signally secure his life, and restore him to a prosperous flourishing condition in this world; and what ever the malice of his enemies be, deliver him out of their hands.

3. The Lord will strengthen him upon the bed of lan∣guishing: thou wilt† 1.1167 make all his bed in his sickness.

When he falls into sickness or distress, (for from those the pious man is not secu∣red in this life) the God of might and mercy will be his upholder; he will smooth and soften all that befalls him, and make it cheerfully supportable.

4. I said, Lord, be mercifull unto me: heal my soul, for I have sinned against thee.

Upon this account I have all confidence to address my prayers to God in time of my distress: This duty of mercifulness being one that as he prescribes, so he eminently exemplifies to us by his own practice, (Luk. vi. 36.) To him therefore I make my address, for mercy of the highest and most valuable sort; his balsame to my wounded soul, his free pardon for my sins, which have justly deserved all the calamities that can fall upon me.

5. Mine enemies speak evill of me; When shall he dy, and his name perish?

My enemies are very mali∣cious against me, very in∣dustriously diligent to seek my ruine.

6. And if he come to see me, he speaketh vanity: his heart gathereth iniquity to it selfe; when he goeth abroad, he telleth it.

When they are in my pre∣sence, they speak flattering∣ly and deceitfully: mean∣while they plot and project mischief against me, and discourse it abroad, where ever they have opportunity.

7. All that hate me, whisper together against me; a∣gainst me doe they devise my hurt.

All mine enemies conspire together secretly, and joyn their mischievous indea∣vours, to doe me what hurt they can.

8.‖ 1.1168 An* 1.1169 evill disease, say they, cleaveth fast unto him; and now that he lieth, he shall rise up no more.

They are confident their calumnies shall mischief me, and that I shall never recover or deliver my selfe out of this pertinacious ruine, which now they have by their slan∣ders contrived against me.

9. Yea† 1.1170 mine own familiar friend in whom I trusted, which did eat of my bread, hath lift up his heel against me.

And in this not onely my known profest enemies have joyned against me; but one particularly that profest the greatest kindness to me, a servant in whom I repo∣sed trust, and that lived by my service, (Achitophel probably, one of Davids counsellors, 2 Sam. 16.23.) hath most insidiously and perfidiously set himselfe against me. (And herein was David a type of Christ, betrayed by his own disciple, that was in a special manner intrust∣ed by him, Joh. xiii. 18.)

10. But thou, O Lord, be mercifull unto me; and raise me up, that I may requite them.

But doe thou, O Lord, pre∣serve me from their mis∣chievous purposes: restore me to my throne in safety, and I shall chastise this their wickedness.

11. By this I know thou favourest me, because my ene∣my doth not triumph over me.

As yet my adversaries have not been able to prevail against me, as fain they would; and thereby I discern thy watchfull providence over me, which alone hath disap∣pointed them.

12. And as for me thou upholdest me in mine integri∣ty, and settest me before thy face for ever.

Thou hast undertaken the patronage of my cause, and not suffered me to perish in mine innocence, but rescued me out of their hands, and reserved me for thy service:

13.* 1.1171 Blessed be the Lord God of Israel from ever∣lasting to everlasting. Amen and Amen.

And for this and all other his mercies, his glorious majesty be now and ever magnified by me, and all the congregation of those that profess his service.

The end of the first Book.

Annotations on Psalm XLI.

[ a.] V. 8. An evill disease] What is here meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1172 is mat∣ter of some difficulty. The Anti∣ent Interpreters generally render it a perverse, or mischievous, or wicked word; the Chaldee, a perverse word; the Syriack, a word of iniquity; the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the La∣tine, iniquum verbum, a wicked word; the Arabick, words contrary to the law. And so in all probability it is set to signifie a great slander, or calumny; that as men of Belial] are slanderous persons, so the speech of Belial] shall signifie a slanderous speech. And this is said to cleave to him on whom it is fastened; it be∣ing the nature of calumnies, when strongly affixt on any, to cleave fast, and leave some evill mark behinde them: Calumniare fortiter, aliquid haerebit. 'Tis true indeed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth sometimes signifie a plague or pestilence: but there is no cause of rendring it so here. The conse∣quents of [now that he lyeth he shall rise up no more,] are but a prover∣bial phrase among the Hebrews, applicable to any sort of ruine, as well as that which comes by dis∣ease: the Calumniator may destroy and ruine, as well as the pestilence; and from him was Davids danger most frequently, and not from a pestilential disease.

[ b.] V. 13. Blessed] This forme of benediction here,* 1.1173 and the like, at the end of every book of the Psalms, is by the Jews said to be affixt by the Compiler of the Book, who having finisht it, praises God. So saith Aben-Ezra, on Psal. Lxxxix. 52. and gives for instance the per∣petual custome of their writers, of closing with some comprecation. That which will make this more to be heeded is, that all the severall books end in this manner, (see note on Title of Psalms.) Nor will it be more strange to say, that Ezra, or whosoever composed the books of Psalms in this forme & division, added their conclusions to them, then 'tis to say, that the end of the last chapter of Deuteronomy was af∣fixt to the Pentateuch by the San∣hedrim, or the fourteenth verse of the one and twentieth of S. John, by the Church of Ephesus, (see note c. on that Chapter.) 'Tis sure that the Psalter was antiently received in this division. Jerome in his Epi∣stle to Marcella, recounting the Hagiographa, sayes, Primus liber in∣cipit à Job, Secundus à Davide, quem quin{que} incisionibus, & uno Psalmorum volumine comprehendunt; The first begins from Job, the second from Da∣vid, which they comprize in five divi∣sions, as one volume of Psalms. So* 1.1174 Epiphanius; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Hebrews divided the Psalter into five Books, so that it is another Pentateuch. And then they that thus distributed it, may reasonably be thought to have afforded every book those so∣lemnities of conclusive benedictions, which we finde they have, and which are so perfectly agreeable to the subjects of each book, lauding, and praising God.

Notes

• * 1.1

  a
• * 1.2

  a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.4

  Esdra, quantum creditur, Psalmos post capti∣vitatem in unum li∣brum colli∣gente &c. Hilar. Pro∣log. in Psal. p. 333.
• * 1.5

  De Civ. Dei l. 17. c. 14.
• * 1.6

  ad Pau∣lin.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.8

  De Civ. Dei l. xvii. c. 14.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.10

  Prolōg. in Psal. p. 334.
• c 1.11

  Nihil ho∣rum in au∣thenticis Lxxii. translato∣rum libris ita editum reperitur Hil. Pro••. in Psal. p. 332.
• ‖ 1.12

  hath not walked 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.13

  a.
• † 1.14

  stood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.15

  satt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.16

  b.
• ‖ 1.17

  or assem∣bly
• * 1.18

  c.
• ‖ 1.19

  divisions
• † 1.20

  yieldeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.21

  d.
• * 1.22

  fall
• ‖ 1.23

  bringeth forth
• * 1.24

  f.
• * 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

  See Schindler Pentagl. p. 1205. c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.30

  Miscel. l. 1. c. x.
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.36

  Nations 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.37

  a.
• † 1.38

  Conspire assemble, tumultuate,
• * 1.39

  b.
• ‖ 1.40

  rise up
• * 1.41

  c.
• † 1.42

  assemble
• * 1.43

  d.
• ‖ 1.44

  or yokes
• ‖ 1.45

  dwelleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.46

  disturbe, affright 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.47

  or anoint∣ed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.48

  promul∣gate, or tell of a decree, or Cove∣nant,
• * 1.49

  e.
• * 1.50

  f.
• * 1.51

  f.
• ‖ 1.52

  nations
• * 1.53

  g.
• † 1.54

  ends or borders of the land.
• * 1.55

  h.
• ‖ 1.56

  or rule, or feed
• * 1.57

  i.
• ‖ 1.58

  And now beware, or take care to understand
• * 1.59

  i.
• ‖ 1.60

  And now beware, or take care to understand
• † 1.61

  reformed
• * 1.62

  k.
• * 1.63

  l.
• * 1.64

  m.
• ‖ 1.65

  suddenly kindled, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 See Psalm lxxxi. 14.
• * 1.66

  n.
• ‖ 1.67

  fly, or be∣take them∣selves to
• * 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

  Sueton. in Calig. c. 16
• * 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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.88

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.89

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.90

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.91

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.92

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.93

  a.
• † 1.94

  in his fly∣ing from the face of Absalom. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.95

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. Tom. 1. p. 522.5.10. a infest, or distress me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.96

  b.
• * 1.97

  Whether I sleep or slumber, or awake, the Lord su∣staineth me in all these, saith the Jewish-Arabick Translator.
• † 1.98

  laid siege, incampt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.99

  c.
• * 1.100

  cheek.
• * 1.101

  From the Lord is sal∣vation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the face of the Lord, Chald.
• * 1.102

  a. Tit.
• * 1.103

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.104

  Tom. viii. p. 21.
• * 1.105

  p. 33••••
• * 1.106

  Tom. viii. Col. 693. D
• * 1.107

  Col. 694
• * 1.108

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.109

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.110

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.111

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.112

  a.
• * 1.113

  Master of the string∣ed Instru∣ments.
• * 1.114

  b.
• * 1.115

  c.
• * 1.116

  d.
• * 1.117

  e.
• * 1.118

  Be angry.
• * 1.119

  f.
• * 1.120

  g.
• * 1.121

  h.
• * 1.122

  together, also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.123

  Tit.
• * 1.124

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.125

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.126

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.127

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.128

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.129

  See Schindl. pentagl. p. 618. C.
• * 1.130

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.131

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.132

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.133

  Tom. 1. p. 532. l. 30.
• * 1.134

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.135

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.136

  Praefect for succes∣sive voices.
• * 1.137

  a.
• ‖ 1.138

  understād my sighing, or cry.
• * 1.139

  b.
• ‖ 1.140

  Supplica∣tion 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chald. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. LXXII. Orationis. Lat.
• ‖ 1.141

  dispose or prepare, wait or stand ready for, or be∣fore thee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chal. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lxxii. astabo tibi Lat.
• ‖ 1.142

  the wick∣ed sojourn.
• * 1.143

  c.
• ‖ 1.144

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chr. Tom. 1. p. 542. l. 11.
• ‖ 1.145

  the mad, or proud 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.146

  before thy eyes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.147

  man of bloods and deceit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.148

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pythag.
• ‖ 1.149

  in the Palace of thy holines 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.150

  d.
• ‖ 1.151

  truth, re∣ctitude 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lxxii. veritas vulg. lat.
• † 1.152

  ly
• ‖ 1.153

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as scheol, Chald. Pa∣raph.
• ‖ 1.154

  Hold them guilty 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 condemn, Chaldee, & Syr. judge them, lxxii. vulg. Arab. Aeth.
• ‖ 1.155

  and thou shalt pro∣tect, over∣shadow, or dwell a∣mong them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 overshadow Chald. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dwell LXXII. habitabis Lat. and so Syr. Arab. Aeth.
• ‖ 1.156

  croun him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 coronavit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chald. from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 corona 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lxxii. and so Lat. Arab Aeth.
• * 1.157

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.158

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.159

  Tom. 1. p. 541. l. 17.
• * 1.160

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.161

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.162

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.163

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.164

  Prefect of the stringed in∣struments See Psalm iv. 1.
• † 1.165

  on the eighth.
• * 1.166

  to suppli∣cate for his sin, Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.167

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chald.
• * 1.168

  a.
• ‖ 1.169

  set a trembling 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or troubled, so the Syr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lxxii. and so Lat. Aeth.
• † 1.170

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chald. how long wilt thou defer to give me some re∣freshing?
• † 1.171

  confess or praise thee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.172

  fretted, motheaten 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 corrosus est à tineâ.
• † 1.173

  indigna∣tion. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chal. of which see note on Psal. iv. d. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an∣ger, Lxxii. and so Syr. Lat. Arab. Aeth.
• ‖ 1.174

  distressers oppressers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.175

  hath re∣ceived, so all the an∣tient Trans∣lations render the future 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.176

  All my enemies shull be put to shame, & terrified greatly, (See v. 2.) they shall be turned back and put to shame—
• ‖ 1.177

  All my enemies shull be put to shame, & terrified greatly, (See v. 2.) they shall be turned back and put to shame—
• * 1.178

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.179

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.180

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.181

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.182

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.183

  A Psalm or Song.
• * 1.184

  a.
• * 1.185

  b.
• * 1.186

  c.
• ‖ 1.187

  that did it to me, or have de∣spoiled—
• ‖ 1.188

  cause my honour to dwell 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.189

  in, or o∣ver, See Note c.
• † 1.190

  raise up for me the judgment 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Chaldee read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 speed or hasten for me.
• ‖ 1.191

  for that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.192

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.193

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the house of thy Maje∣sty. Chald.
• † 1.194

  Wicked∣ness shall now con∣sume or destroy the wicked, & thou shalt establish
• * 1.195

  d.
• † 1.196

  my shield is on 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.197

  is a righ∣teous judge, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is rendred by all the antient in∣terpreters.
• ‖ 1.198

  See not•• c.
• † 1.199

  will make or hath made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.200

  e.
• ‖ 1.201

  or pursu∣ing, or bur∣ning ar∣rows.
• † 1.202

  confesse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.203

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.204

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.205

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.206

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.207

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.208

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.209

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.210

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.211

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.212

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.213

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.214

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.215

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.216

  ל
• * 1.217

  a.
• ‖ 1.218

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.219

  Our master or teacher, say the Chaldee.
• * 1.220

  b.
• ‖ 1.221

  miserable or mortal man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.222

  Adam, or earthly man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.223

  or a little while: See Annot. on Heb. 4. c.
• † 1.224

  The Chaldee read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Leviathan that passeth
• * 1.225

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.226

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.227

  or the death of the Champion
• * 1.228

  a.
• † 1.229

  exult, leap for joy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lxxii. ex∣ultabo. Lat. Syr. Arab. Aeth.
• * 1.230

  b.
• † 1.231

  be galled, or lamed
• ‖ 1.232

  from thy face, or sight 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.233

  pleaded 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 See note on Psalm cxxxii. ².
• ‖ 1.234

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the wicked Goliah; Chald.
• * 1.235

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the peoples of the Philistims, Chald.
• * 1.236

  c.
• ‖ 1.237

  consum∣mate to the end, or for ever.
• † 1.238

  extirpa∣ted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.239

  d.
• ‖ 1.240

  And the Lord shall endure for ever, he shall fit, he hath—
• * 1.241

  for sea∣sons, or, op∣portunities, in distresse. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lxxii. in opportuni∣tatibus, in tribulatio∣ne, Lat.
• ‖ 1.242

  his mi••••∣cles. Arab.
• † 1.243

  afflicted, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.244

  affliction, or, oppressi∣on from my enemies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.245

  e.
• ‖ 1.246

  See note on Ps. iii. 6.
• * 1.247

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the fear or worship of God, Chald.
• † 1.248

  oppresse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.249

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the son of wickedman Chaldee.
• ‖ 1.250

  or, set them a ra∣zor.
• * 1.251

  f.
• * 1.252

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.253

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.254

  on Ps. 3.
• * 1.255

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.256

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.257

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.258

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.259

  Ibid. p. 296. l. 20.
• * 1.260

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.261

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.262

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.263

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.264

  〈 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 〉, Lxxii. See Psal. ix. 9.
• ‖ 1.270

  or, In the pride of the wicked the poor is set on fire.
• * 1.271

  a.
• * 1.272

  and the covetous blasphemes and provo∣keth God.
• * 1.273

  b.
• ‖ 1.274

  The wick∣ed in the haughtiness of his look.
• † 1.275

  saith, God will not re∣quire or consider or search out all his de∣vices, or will not seek; all his thoughts are, there is no God.
• * 1.276

  c.
• * 1.277

  His waies shall tra∣vail, or bring forth at every season.
• * 1.278

  d.
• ‖ 1.279

  I shall not be moved for ever & ever (that not on mis∣chief, or) from doing mischief.
• * 1.280

  e.
• * 1.281

  f.
• † 1.282

  iniquity, or, false∣nesse.
• * 1.283

  g.
• * 1.284

  h.
• * 1.285

  or, fields.
• ‖ 1.286

  insidious∣ly watch.
• * 1.287

  i.
• π 1.288

  in a close or secret place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ω 1.289

  by draw∣ing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• α 1.290

  and tear∣eth him in pieces.
• * 1.291

  k.
• ‖ 1.292

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lxxii. ra∣pit Lat. Arab.
• β 1.293

  he hum∣bleth him∣self and falleth, that he may pre∣vail over the poor.
• ‖ 1.294

  the af∣flicted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.295

  provoke, See v. 3. note b.
• * 1.296

  l.
• * 1.297

  thou shalt seek his wickednes, not find it.
• * 1.298

  m.
• * 1.299

  tyrannize 〈 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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.311

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.312

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.313

  ו
• * 1.314

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.315

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.316

  a.
• ‖ 1.317

  the
• ‖ 1.318

  For the strong holds will be de∣molished.
• * 1.319

  b.
• * 1.320

  or, and the wicked, and he that loveth vio∣lence hateth his own soul.
• * 1.321

  c.
• * 1.322

  d.
• ‖ 1.323

  a tempe∣stuous wind shall be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.324

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.325

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.326

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.327

  ו
• * 1.328

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.329

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.330

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.331

  the Eight, see Psal. 6.
• * 1.332

  or, fide∣lities 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lxxii. and so Syr. Lat. Arab. Aethiop.
• † 1.333

  one with another 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.334

  with a heart, and a heart, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.335

  with us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.336

  will the Lord say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.337

  a.
• ‖ 1.338

  he will speak freely to him, or puffe at him, or it shall speak out to him.
• * 1.339

  a cru∣sible, or fining pot 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.340

  b.
• † 1.341

  preserve him.
• ‖ 1.342

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.343

  c.
• * 1.344

  of the sons of men.
• * 1.345

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.346

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.347

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.348

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.349

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.350

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.351

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.352

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.353

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 splen∣dor, Chald.
• * 1.354

  a.
• ‖ 1.355

  death, or, to, or, in death, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.356

  b.
• † 1.357

  rendred good, or, dealt well.
• * 1.358

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.359

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.360

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God hath not the po∣wer of the earth Chal.
• * 1.361

  a.
• * 1.362

  grown so••••e,
• † 1.363

  putrid,
• † 1.364

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Psalm was by the spirit of Prophecy delivered by David. Chald.
• * 1.365

  they have not called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.366

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lxxii.
• ‖ 1.367

  they fear∣ed a fear, but
• * 1.368

  b.
• † 1.369

  Who shall give from Sion the salvation of Israel. 〈 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

  a.
• * 1.374

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.375

  Davids Jewel, o•• Sculpture.
• * 1.376

  a.
• † 1.377

  or, I have said
• * 1.378

  b.
• * 1.379

  c.
• * 1.380

  To the Saints that are in the earth, and to the ex∣cellent, all my delight is in them.
• * 1.381

  d.
• ‖ 1.382

  Let their Idols be multiplied; let them hasten after another, or endow, or present an∣other.
• * 1.383

  e.
• * 1.384

  f.
• * 1.385

  holdest, see note f.
• † 1.386

  The porti∣ons.
• * 1.387

  g.
• * 1.388

  h.
• ‖ 1.389

  chastice
• † 1.390

  cast down 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.391

  i.
• * 1.392

  k.
• * 1.393

  〈 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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.399

  〈 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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.409

  or, O God of righte∣ousness, or, righteous God.
• * 1.410

  a.
• * 1.411

  b.
• * 1.412

  hast not found; I have thought, and my mouth hath not trans∣grest.
• * 1.413

  c.
• † 1.414

  or, vio∣lent.
• * 1.415

  d.
• ‖ 1.416

  By hold∣ing up my goings in thy paths, my feet have not tript or shaken.
• * 1.417

  because thou hast heard me.
• * 1.418

  e.
• † 1.419

  Magnifie thy mercies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.420

  f.
• ‖ 1.421

  the black of the apple of the eye, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.422

  the orbi∣cular apple, which is in the midst of the eye. Chald.
• † 1.423

  spoil 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.424

  my ene∣mies en∣compass a∣gainst me with the soul. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.425

  g.
• ‖ 1.426

  With fat have they shut up their mouths, they speak
• * 1.427

  h.
• * 1.428

  to cast me down to the ground.
• * 1.429

  i.
• * 1.430

  k.
• † 1.431

  His like∣ness is as of a Lion, he desires to ravine, and as of a young Lion lying in his den.
• ‖ 1.432

  prevent him.
• * 1.433

  l.
• † 1.434

  or by the sword.
• * 1.435

  m.
• * 1.436

  the men by thy land O Lord, from the men —
• * 1.437

  n.
• ‖ 1.438

  and from thy trea∣sure, or with thy good things, thou fillest their belly; they have plenty of children, and leave the remain∣der of their rich∣es to their little ones.
• † 1.439

  I will through righteous∣ness behold thy face: I shall be fil∣led at the awaking of thy glory.
• * 1.440

  o.
• * 1.441

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.442

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.443

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.444

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.454

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.455

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.456

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.457

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.458

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.459

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.460

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.461

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.462

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.463

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.464

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.465

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.466

  for all the days where∣in God had delivered him— Chald. Pa∣raphr.
• ‖ 1.467

  refuge.
• * 1.468

  a.
• * 1.469

  my rock 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.470

  praise and call upon the Lord, so—
• * 1.471

  b.
• † 1.472

  cords.
• * 1.473

  c.
• ‖ 1.474

  cords.
• * 1.475

  d.
• ‖ 1.476

  See Psal. civ. note c.
• * 1.477

  e.
• ‖ 1.478

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from many people, Chald.
• * 1.479

  f.
• * 1.480

  g.
• ‖ 1.481

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pure, signifies al∣so just and faithful.
• * 1.482

  h.
• ‖ 1.483

  or, taken a fort.
• † 1.484

  Gods way 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.485

  i.
• * 1.486

  He fit∣teth, makes even—
• * 1.487

  k.
• * 1.488

  l.
• * 1.489

  m.
• † 1.490

  care, or discipline.
• * 1.491

  n.
• ‖ 1.492

  or hast thou multi∣plyed to me.
• * 1.493

  o.
• ‖ 1.494

  or, ly, or yeeld feig∣ned obedi∣ence to me.
• † 1.495

  languish, or, con∣sume 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.496

  move fearfully out of their holes, or fenced pla∣ces.
• * 1.497

  p.
• ‖ 1.498

  destroyeth, or breaketh to pieces, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 See 2 Chr. xxii. 10.
• * 1.499

  q.
• * 1.500

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.501

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.502

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.509

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.510

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.511

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.512

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.513

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.514

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.515

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.516

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.517

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.518

  Prefect of his Mu∣sick.
• * 1.519

  a.
• * 1.520

  b.
• ‖ 1.521

  They have not speech nor words, their voice is not heard.
• * 1.522

  d.
• | 1.523

  restoring, see note e.
• † 1.524

  or, sedu∣cible 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• | 1.525

  or, food.
• * 1.526

  e.
• * 1.527

  truth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.528

  f.
• | 1.529

  dropping of the combes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.530

  doth thy servant shine.
• * 1.531

  g.
• * 1.532

  h.
• * 1.533

  i.
• * 1.534

  The words of my mouth and the me∣ditations of my heart shall be ac∣cepted in thy sight, or an accepta∣ble sacri∣fice—
• * 1.535

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.536

  in Psal. cxxxvi.
• ‖ 1.537

  Meteor. l. iv. c. 9.
• * 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 〉 40. p. 428. B.
• * 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 〉
• * 1.547

  p. 295. B.
• * 1.548

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.549

  Ibid. A.
• * 1.550

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.551

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.552

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.553

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.554

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.555

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.556

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.557

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.558

  Prefect of his Mu∣sick.
• * 1.559

  Secure thee, or, set thee up on high, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.560

  thy help 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.561

  or burn to ashes thy
• * 1.562

  a.
• * 1.563

  b.
• ‖ 1.564

  recount their cha∣riots, and some their horses, but we will re∣count—
• * 1.565

  c.
• † 1.566

  Lord save the King. He will hear us in the day of our calling.
• * 1.567

  d.
• * 1.568

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.569

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.570

  ב
• * 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

  Prefect of his Mu∣sick.
• * 1.575

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the King Messias Chald.
• * 1.576

  a.
• † 1.577

  powring out, or per∣••aps espou∣sal—
• * 1.578

  hast met him
• * 1.579

  b.
• | 1.580

  set him blessings 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.581

  bent or spread.
• * 1.582

  c.
• † 1.583

  they pre∣vailed not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.584

  set them a shoulder, or make them as one shoulder, on thy strings shalt thou pre∣pare a∣gainst—
• * 1.585

  d.
• * 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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.591

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.592

  Praefect of his Mu∣sick.
• * 1.593

  a.
• † 1.594

  the Hind of the Morning.
• * 1.595

  b.
• * 1.596

  Far from my help are the words—
• ‖ 1.597

  and ך
• † 1.598

  I have no rest.
• * 1.599

  c.
• * 1.600

  perseve∣rest holy, the praises.
• * 1.601

  d
• † 1.602

  put to shame. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.603

  e.
• * 1.604

  put
• * 1.605

  f.
• * 1.606

  g.
• | 1.607

  upon the brests of my mother, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.608

  distress 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• | 1.609

  bullocks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.610

  bulls
• * 1.611

  h.
• † 1.612

  are par∣ted, or, have sepa∣rated them∣selves.
• * 1.613

  i.
• * 1.614

  k.
• | 1.615

  desolate, or only one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 see note on Ps. 25. c.
• * 1.616

  k.
• * 1.617

  m.
• † 1.618

  request
• ‖ 1.619

  from thee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.620

  n.
• * 1.621

  o.
• * 1.622

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.623

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.624

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.625

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.626

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.627

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.628

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.629

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.630

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.631

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.632

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.633

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.634

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.635

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.636

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.637

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.638

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.639

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.640

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.641

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.642

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.643

  Miscel. l. 3. c. 12.
• * 1.644

  in defens. Hebr. Lect. advers. Lindan.
• ‖ 1.645

  Not. Mi∣scel. c. 4.
• * 1.646

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.647

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.648

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.649

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.650

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.651

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.652

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.653

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Lord hath fed his people in the wil∣derness, Chald.
• ‖ 1.654

  or refresh∣eth, see note on Ps. xix.c.
• * 1.655

  a.
• ‖ 1.656

  benignity 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.657

  or shall
• * 1.658

  b.
• * 1.659

  for length of dayes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.660

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.661

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.662

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.663

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.664

  taken his life to a falsity.
• * 1.665

  a.
• * 1.666

  b.
• ‖ 1.667

  or, mercy
• * 1.668

  of Jacob, or, the sons of Jacob that seek thy face.
• * 1.669

  c.
• * 1.670

  d.
• ‖ 1.671

  this the King 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.672

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.673

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.674

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.675

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.676

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.677

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.678

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.679

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.680

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.681

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.682

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.683

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.684

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.685

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.686

  To, or, For David. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.687

  deal per∣fidiously in vain.
• * 1.688

  a.
• ‖ 1.689

  observe, take care of; see note on Psalm cxix. 2.
• † 1.690

  abide in good, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.691

  The Counsel and Covenant of the Lord to them that fear him, is to make known or reveal to them.
• * 1.692

  b.
• * 1.693

  c.
• ‖ 1.694

  pressures 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.695

  unjust 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.696

  or per∣fectness and uprightness shall pre∣serve—
• * 1.697

  d.
• * 1.698

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.699

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.700

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.701

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.702

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.703

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.704

  Plead for, or defend me. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.705

  and in the Lord I have trust∣ed, I will not be sha∣ken.
• * 1.706

  a.
• * 1.707

  b.
• * 1.708

  false 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.709

  gone in (see note d.) with flagitious men.
• * 1.710

  c.
• † 1.711

  have not sat; set note d.
• ‖ 1.712

  have washt
• * 1.713

  d.
• † 1.714

  and com∣past.
• * 1.715

  e.
• * 1.716

  of the tabernacle of thy glo∣ry.
• ‖ 1.717

  Ʋnite not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.718

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lxxii.
• † 1.719

  I have walkt, so the Sy∣riack and Lxxii. and Lat. see note d.
• * 1.720

  f.
• ‖ 1.721

  or in the plain or court.
• * 1.722

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.723

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.724

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.725

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.726

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.727

  p. 890. D.
• * 1.728

  p. 388.
• * 1.729

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.730

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.731

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.732

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.733

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.734

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.735

  came neer upon me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.736

  a.
• † 1.737

  or, shall stumble and fall.
• * 1.738

  If an host incamp, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—
• ‖ 1.739

  If warre rise— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—
• † 1.740

  sweetness 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so the Chald. and Syr. but the Lxxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lat. volup∣tatem, plea∣santness.
• * 1.741

  The Lxxii. in the title of the Psalm adde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, before he was anoin∣ted.
• ‖ 1.742

  see Psal. xxvi. note d.
• * 1.743

  b.
• † 1.744

  jubilation
• ‖ 1.745

  To thee said my heart, seek ye my face: Thy—
• * 1.746

  c.
• † 1.747

  from me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.748

  for my— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.749

  and the— ו
• * 1.750

  d.
• ‖ 1.751

  injury, rapine.
• * 1.752

  e.
• * 1.753

  Ʋnless I had belie∣ved—
• * 1.754

  Expect 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.755

  f.
• * 1.756

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.757

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.758

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.759

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.760

  Pentagl. p. 1426. c.
• * 1.761

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.762

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.763

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.764

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.765

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.766

  or, deaf 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.767

  a.
• † 1.768

  thou be silent, and I be likened.
• * 1.769

  b.
• * 1.770

  Se••se not on me.
• * 1.771

  c.
• ‖ 1.772

  rendring.
• * 1.773

  d.
• * 1.774

  e.
• * 1.775

  fortres. of delivera∣ces.
• * 1.776

  f.
• * 1.777

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.778

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.779

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.780

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.781

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.782

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.783

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.784

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.785

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.786

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.787

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.788

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.789

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.790

  a.
• ‖ 1.791

  power or empire: see note on Ps. xcvi. b.
• † 1.792

  or, his holy maje∣sty.
• * 1.793

  b.
• * 1.794

  c.
• * 1.795

  or, great 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.796

  d.
• * 1.797

  d.
• * 1.798

  e.
• * 1.799

  f.
• * 1.800

  g.
• * 1.801

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.802

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.803

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.804

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.805

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.806

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.807

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.808

  p. 519.
• * 1.809

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.810

  Schindl. Pentagl. p. 1832. A.
• ‖ 1.811

  De loc. Hebr.
• * 1.812

  De loc. Hebr. p. 414. c.
• * 1.813

  Ibid.
• * 1.814

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.815

  Pentagl. p. 1768. 1.
• * 1.816

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.817

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.818

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.819

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.820

  A Psalm of David, a dedicatory song for an house, or his house.
• * 1.821

  a.
• † 1.822

  drawn me up (out of the pit, v. 3.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.823

  from a∣mong the descenders into, or from going down. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.824

  b.
• ‖ 1.825

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 life eter∣nal, Chald.
• † 1.826

  establisht strength upon my hill.
• * 1.827

  c.
• * 1.828

  d.
• * 1.829

  e.
• ‖ 1.830

  opened.
• † 1.831

  glory see note on Ps. xvi. 1.
• * 1.832

  f.
• * 1.833

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.834

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.835

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.836

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.837

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.838

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.839

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.840

  l. iii. c. ix.
• * 1.841

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.842

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.843

  or, thou shalt lead me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.844

  commit, deposite, give in pledge. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.845

  a.
• † 1.846

  or, vani∣ties to no purpose.
• * 1.847

  a.
• * 1.848

  b.
• * 1.849

  and very much 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.850

  c.
• ‖ 1.851

  fear on
• † 1.852

  assembled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 see note on Ps. 2. c.
• * 1.853

  d.
• ‖ 1.854

  or, the wicked shall be ashamed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.855

  e.
• † 1.856

  or, cut off
• * 1.857

  or, the ly∣ing lips shall— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.858

  with the covering of thy counte∣nance.
• * 1.859

  f.
• * 1.860

  g.
• † 1.861

  flight, or, fear.
• * 1.862

  h.
• * 1.863

  he that doth glori∣ous, or high, or excellent things, re∣wardeth plenteously.
• ‖ 1.864

  let your heart be strengthe∣ned. Psal. xxvii. 14.
• * 1.865

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.866

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.867

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.868

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.869

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.870

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.871

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.872

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.873

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.874

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.875

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.876

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.877

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.878

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.879

  a.
• * 1.880

  b.
• * 1.881

  c.
• ‖ 1.882

  against me my— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.883

  or, tock∣est away 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.884

  d.
• * 1.885

  but as f••r the inu••d••∣tion of grea•• waters.
• * 1.886

  e.
• * 1.887

  f.
• ‖ 1.888

  counsel thee; mine eye upon thee, or, mine eye shall be upon thee.
• † 1.889

  or, in not understand∣ing.
• * 1.890

  shall be, or, is held with bit and bridles yet they come not to thee.
• * 1.891

  g.
• * 1.892

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.893

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.894

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.895

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.896

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.897

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.898

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.899

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.900

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.901

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.902

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.903

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.904

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.905

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.906

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.907

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.908

  or, de∣sireable, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.909

  Psaltery of ten strings.
• * 1.910

  a.
• * 1.911

  b.
• † 1.912

  he layeth them up in the store-houses of the deeps.
• * 1.913

  c.
• ‖ 1.914

  together, or, one & one.
• * 1.915

  d.
• ‖ 1.916

  ly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.917

  gaspe•••• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.918

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.919

  De Arte Am. l. iii.
• * 1.920

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.921

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.922

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.923

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.924

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.925

  dismist him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 see note on Ps. lvi. ².
• † 1.926

  blesse it selfe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.927

  a.
• * 1.928

  This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.929

  b.
• ‖ 1.930

  dayes to see good, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.931

  c.
• ‖ 1.932

  They cry.
• * 1.933

  d.
• * 1.934

  e.
• ‖ 1.935

  all they— shall not— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.936

  f.
• * 1.937

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.938

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.939

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.940

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.941

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.942

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.943

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.944

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.945

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.946

  Contend 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.947

  a.
• † 1.948

  a short sword to meet them.
• * 1.949

  They shall blush and be ashamed.
• * 1.950

  b.
• ‖ 1.951

  they shall
• † 1.952

  they shall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.953

  the Angel shall—
• ‖ 1.954

  their way shall be— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.955

  the An∣gell— shall.
• * 1.956

  the pit of their snare.
• * 1.957

  c.
• ‖ 1.958

  Destructi∣on shall come— see note b.
• † 1.959

  his—shall
• * 1.960

  shall be—
• ‖ 1.961

  interro∣gated, or questioned me of, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 see Jos. 8.19. and Matth. 27.11.
• † 1.962

  depriving.
• * 1.963

  e.
• * 1.964

  walked as
• ‖ 1.965

  or a mourning mother.
• * 1.966

  f.
• * 1.967

  g.
• † 1.968

  I knew not.
• * 1.969

  delators that scoffe and deride for a cake.
• * 1.970

  h.
• ‖ 1.971

  onely on•• see Psal. xxii. 20.
• * 1.972

  i.
• ‖ 1.973

  Thou hast seen, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.974

  in their hearts ap∣plaud them∣selves, or say well to their souls.
• * 1.975

  k.
• * 1.976

  they shall.
• ‖ 1.977

  they shall.
• † 1.978

  they shall.
• * 1.979

  they shall.
• * 1.980

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.981

  Pentagl. p. 1197. c.
• * 1.982

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.983

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.984

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.985

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.986

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.987

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.988

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.989

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.990

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.991

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.992

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.993

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.994

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.995

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.996

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.997

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.998

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.999

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1000

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1001

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1002

  a.
• ‖ 1.1003

  hath smoothed it to him in his own eyes, when his iniqui∣ty is ready to be found out, and hated.
• * 1.1004

  b.
• ‖ 1.1005

  understand that be may do good. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.1006

  under the shadow of thy wings shall have confide••ce. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1007

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1008

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1009

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1010

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1011

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.1012

  Be not e∣mulous. See noted.
• * 1.1013

  to be like them or, joyn with them. Chald.
• † 1.1014

  dwell is the land, and keep, or feed in or by faith, or continually.
• * 1.1015

  a.
• * 1.1016

  Devoke thy way on the Lord, and hope 〈◊〉〈◊〉 him.
• * 1.1017

  b.
• ‖ 1.1018

  Be silent to—
• * 1.1019

  c.
• † 1.1020

  envy n••t, be not a m••∣lous.
• * 1.1021

  d.
• * 1.1022

  envy not so as to doe evil also.
• ‖ 1.1023

  shall con∣sume as the pretious part of rams, they shall con∣sume into smoak.
• * 1.1024

  e.
• † 1.1025

  the bles∣sed.
• * 1.1026

  f.
• * 1.1027

  the cur∣sed.
• ‖ 1.1028

  man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.1029

  shall ac∣cept 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1030

  cast away, or, dasht to pieces.
• * 1.1031

  g.
• * 1.1032

  h.
• ‖ 1.1033

  all the day, or e∣very day, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.1034

  mercifull ones, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1035

  i.
• ‖ 1.1036

  terrible.
• * 1.1037

  k.
• † 1.1038

  green tree sprung up in the place, or a flou∣rishing na∣tive.
• * 1.1039

  And
• * 1.1040

  l.
• * 1.1041

  m.
• ‖ 1.1042

  last part.
• † 1.1043

  at once.
• * 1.1044

  n.
• * 1.1045

  last part.
• * 1.1046

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1047

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1048

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1049

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1050

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1051

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1052

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1053

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1054

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1055

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1056

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1057

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1058

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1059

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1060

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1061

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1062

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1063

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1064

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1065

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.1066

  Schindl. Pentagl. p. 503. D.
• † 1.1067

  see Gr••∣tius.
• * 1.1068

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1069

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1070

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1071

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1072

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1073

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1074

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1075

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1076

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1077

  a.
• * 1.1078

  b.
• ‖ 1.1079

  are entred deep in me, and thy hand is come down upon me.
• * 1.1080

  c.
• ‖ 1.1081

  bruises.
• * 1.1082

  d.
• * 1.1083

  incur••ate
• † 1.1084

  to extre∣mity.
• * 1.1085

  c.
• * 1.1086

  flanks.
• ‖ 1.1087

  inflam∣mation.
• † 1.1088

  brought low, or worn away. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1089

  gre••••i••••, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lxxii.
• ‖ 1.1090

  turns round. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.1091

  and the light of mine eyes they also are not with me. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1092

  on the o∣ther side of my bruise.
• * 1.1093

  f.
• ‖ 1.1094

  use vio∣lence a∣gainst.
• * 1.1095

  g.
• † 1.1096

  evill.
• * 1.1097

  h.
• ‖ 1.1098

  lest per∣adventure they rejoyce. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.1099

  fall: see Ps. xxxv. note f.
• * 1.1100

  i.
• * 1.1101

  afraid of-
• ‖ 1.1102

  live and are— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1103

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1104

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1105

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1106

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1107

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1108

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1109

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1110

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1111

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1112

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1113

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1114

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1115

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.1116

  troubled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1117

  what a frail, or clasing man I am. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1118

  a.
• * 1.1119

  b.
• † 1.1120

  standing or living, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1121

  all 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.1122

  only in an image man walketh, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 see note on Ps. 73.1.
• † 1.1123

  yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1124

  c.
• * 1.1125

  and know∣eth not who shall carry them in.
• ‖ 1.1126

  pretious things.
• * 1.1127

  d.
• † 1.1128

  every man is only vanity.
• * 1.1129

  Let 〈◊〉〈◊〉 alone. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 See Job 7.19.
• * 1.1130

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1131

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1132

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1133

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1134

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1135

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.1136

  a sound∣ing pit.
• * 1.1137

  a.
• * 1.1138

  b.
• † 1.1139

  Many things hast thou done, O Lord my God: thy wonders and thy thought ••••∣ward us I am not able to set in or∣der before thee.
• * 1.1140

  c.
• * 1.1141

  delight in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1142

  d.
• * 1.1143

  e.
• † 1.1144

  folding of the bill, or roll of wri∣ting.
• ‖ 1.1145

  To do, or that I should do thy will, O my God, I have de∣lighted therein. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c
• † 1.1146

  in the midst of my bowels, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 see Psal. xxii. 14.
• ‖ 1.1147

  confined, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.1148

  confine, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1149

  and I could not see 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.1150

  or, They shall.
• † 1.1151

  or, They shall.
• * 1.1152

  f.
• * 1.1153

  turpitude.
• ‖ 1.1154

  and say alwayes, Let the Lord mag∣nifie them that love thy salvati∣on. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1155

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1156

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1157

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1158

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1159

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1160

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1161

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Expos: Graec. Patr. a Balthas. Corder. ed. p. 749.
• * 1.1162

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1163

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1164

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1165

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.1166

  sick, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.1167

  turne, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• ‖ 1.1168

  A word of Belial, or, A wicked word clea∣veth to him.
• * 1.1169

  a.
• † 1.1170

  the man of my peace.
• * 1.1171

  b.
• * 1.1172

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1173

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1174

  de pond: & mens.