Selected quad for the lemma: child_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	lord_n	magnify_v	praise_v	2,198	5	11.2295	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70318	The works of the reverend and learned Henry Hammond, D.D. The fourth volume containing A paraphrase & annotations upon the Psalms : as also upon the (ten first chapters of the) Proverbs : together with XXXI sermons : also an Appendix to Vol. II.; Works. Vol. 4. 1684	Hammond, Henry, 1605-1660.	1684 (1684)	Wing H507; Wing H580; ESTC R21450	2,213,877	900

expect all rage and ill usage from him yet as God commanded them or according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of his signs v. 27. see note g. they did couragiously proceed from one sign to another not fearing the wrath of the King or people to shew all God's miracles upon the Aegyptians The Latin reads non exacerbavit he did not provoke in the singular but to the same sense referring it I suppose to Moses But neither singular nor plural can probably refer to Pharaoh or the people of Aegypt that he or they resisted not God's word for though upon that plague of darkness Exod. 10.24 Pharaoh called unto Moses and said Goe ye serve the Lord yet that is attended with an onely let your flocks and your herds be stayed and then it follows v. 27. he would not let them goe The importance therefore of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they resisted not seems no more than what is affirmed in the story v. 21 22. The Lord said unto Moses stretch out thy hand And Moses stretched forth his hand i. e. readily obeyed and did what God directed and that at a time when Pharaoh was likely to be incensed and vehemently offended with them For which consideration the story there gives us this farther ground For as v. 10. he had before expressed some anger and threats Look to it for evil is before you and they were driven from his presence v. 11. so now upon the hardening his heart which follows this plague of darkness he said to Moses Get thee from me take heed to thy self see my face no more for in that day thou seest my face thou shalt die the death v. 28. This rage of Pharaoh Moses in reason might well foresee but he dreaded it not but boldly did as God directed and that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they resisted not God's words The LXXII now reade it without the negation some copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they exasperated others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they exasperated his words And the Syriack and Arabick and Aethiopick follow them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they murmured so that word seems to be translated into other languages or resisted his word And thus it might have truth in it being applied to Pharaoh and the Aegyptians who could not yet be brought to be content to let the Israelites go free and carry their goods with them out of their Kingdom Exod. 10.24 27. But 't is more probable that the true original reading of the LXXII was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither which as it is the exact rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not so it is very near to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some copies now have And from this light but very ancient corruption of their copy the other translations have it which consequently must be reformed by the Original V. 30. Brought forth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly belongs to water breaking or springing out of the earth and is applied to any plentifull production Exod. 1.7 the children of Israel grew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and procreated abundantly and as it there follows the land was filled with them The noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from hence is used for all sorts of creatures of the earth or water that goe not on legs Locusts Ants Worms Hornets Fishes c. because they procreate so exceedingly It cannot therefore more fitly be rendred both according to the force of the verb and noun than by swarming and that in such a degree over all the land that the palace which may be supposed to be most carefully kept was not free from them The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies among them scaturivit any copious production also But the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the notion of the word for creeping What is here said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their land that that produced these swarms of frogs is Exod. 8.3 said of the river and so 5. and 6. stretch forth thy hand over the streams the rivers the ponds and cause frogs to come and as this makes more for the propriety of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that of Gen. 1. speaking of the waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them swarm or produce abundantly the swimming thing so the earth and the waters being now but one globe the earth may be said to bring forth that which the waters produce or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their land may signify their countrey of which their rivers were a part or 3. though the rivers produced the frogs yet the land swarmed with them as appears by the consequents they went up into the King's chambers V. 42. Holy promise That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned to a verb intransitive signifies with is acknowledged by Lexicographers and here such a verb is understood after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of his holiness which he spake or had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Abraham so the Chaldee understood it and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with i. e. which he had with or to Abraham and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he had or which was made to Abraham The Hundred and Sixth PSALM Praise ye the Lord. The hundred and sixth Psalm the last of the fourth partition intitled Hallelujah is chiefly spent in confessing the sins and provocations of the Children of Israel but begun and concluded with the praising and magnifying of God's mercies and by the beginning and two last verses of it set down 1 Chron. 16.34 35 36. appears to be one of those Psalms which David delivered into the hand of Asaph and his Brethren v. 7. to record and thank and praise the Lord in their continual or daily ministring before the Ark v. 4. 1. O Give thanks unto the Lord for he is g●od for his mercy endureth for ever Paraphrase 1. Let us all joyn in proclaiming the abundant goodness and continued mercies of God which from time to time he hath vouchsafed and will never fail to reach out unto us 2. Who can utter the mighty acts of the Lord who can shew forth all his praise Paraphrase 2. His miraculous works of power and grace are far beyond our describing or expressing 3. Blessed are they that keep judgment and he that doth righteousness at all times Paraphrase 3. O 't is a blessed thing to be always engaged and exercised in the service of so gracious a master and by the continual practice of all duties of justice and mercy to be qualified for those mercies and protections which he never fails to make good to those which are thus fitted to expect or receive them 4. Remember me O Lord with the favour which thou bearest unto thy people O visit me with thy salvation Paraphrase 4. O blessed Lord of thy great abundant goodness to all thy faithfull servants be thou pleased to look favourably upon me though

applied because as the Jewish Doctors tell us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Levites repeat not the song of the oblation but onely over the drink-offering Yet there was also the more private in their families the cup of thanksgiving or commemoration of any deliverance received This the master of the family was wont to begin and was followed by all his guests S. Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of blessing that which was drank as a symbol of thanksgiving and blessing and had forms of commemoration and praise joyned with it and so by the Fathers Justin Martyr c. used of the Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wine that hath thanksgiving said over it The use of it was either daily after each meal or more solemn at a festival In the daily use of it they had this form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed be our God the Lord of the world who hath created the fruit of the vine But on festival days there was joyned with it an hymn proper for the day as upon the Passeover for the deliverance out of Aegypt as we see Matt. 26.30 where the Paschal commemoration or postcoenium advanced by Christ into the Sacrament of his bloud was concluded after the Jewish custom with an hymn And so here with the cup of salvation is joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calling upon the name of the Lord. And both the more private and the solemn performance of this with all the magnificent rites of solemnity belonging to it is called the paying of vows to the Lord that thanksgiving and acknowledgment which men in distress may be supposed to promise upon condition of deliverance or if they promise not are however bound to perform as a due return or payment for their deliverance V. 15. Precious The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place for rare or precious must be so taken as not to signifie that which is spoken of to be desirable to or in the presence of the Lord for it is the life not the death of his servants that is precious in that sense to God the preserver of their lives But for their death to be precious is in effect no more than that it is so considered rated at so high a price by God as that he will not easily grant it to any one that most desires it of him Absalom here hostilely pursued David and desired his death he would have been highly gratified with it taken it for the greatest boon that could have befallen him but God would not thus gratifie him nor will he grant this desire easily to the enemies of godly men especially of those that commit themselves to his keeping as David here did and therefore is called God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note b. on Psal 86. for to such his most signal preservations do belong peculiarly The Jewish Arab here reads Precious with the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting to death his saints or giving up to death The Hundred and Seventeenth PSALM The hundred and seventeenth is a solemn acknowledgment of God's mercy and fidelity and an exhortation to all the world to praise him for it 1. O Praise the Lord all ye nations praise him all ye people 2. For his mercifull kindness is great toward us and the truth of the Lord endureth for ever Praise ye the Lord. Paraphrase 1 2. All the heathen nations of the world and all the people dispersed over the face of the earth have a singular obligation as well as the children of Israel Abraham's seed according to the flesh to praise and magnifie the name of God see Rom. 15.11 and that especially for his great and transcendent mercy toward them in the work of their redemption and the promulgation of his Gospel to them wherein his promise of mercy to Abraham and his seed for ever i. e. to his true spiritual posterity to the sons and heirs of his Faith unto the end of the world shall be most exactly performed and therein his fidelity as well as mercy manifested Annotations on Psal CXVII V. 1. Nations That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations here and in the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all people signifie in the greatest latitude all the nations and people of the Gentile world even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole world Mar. 16.15 appears both by Matt. 28.19 where parallel to those phrases in S. Mark is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations here but especially by Rom. 15. where for a proof of God's purpose that the Gentiles should be received into the Church and joyn with the believing Jews in one consort of Christian love and faith and praise God together in the same congregation the proof is brought as from several other texts so from these words in this Psalm And this not onely by express citing v. 11. And again Praise the Lord all ye nations and laud him all ye people but also in the front of the testimonies by the phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the truth of God v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the mercy or pity of God v. 9. both which are here mentioned v. 2. For thus the discourse there lies Christ was a minister of the circumcision i. e. was by God appointed an instrument of the Jews greatest good preaching the Gospel first to them calling them to repentance c. and this for the truth of God i. e. to make good God's fidelity or performance of covenant to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confirm the promises made to the fathers i. e. to Abraham c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the Gentiles for his mercy might glorifie God where though this preaching the Gospel to the Gentiles was a work of mercy not so much as promised to or lookt for by them and so there is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pity compassion toward them yet is this an effect of that ministery of Christ which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the truth of God i. e. a completion of that promise made to Abraham that he should be the father of many nations which had never its perfect completion till the Gentiles came and sat down with Abraham became sons of this faith of Abraham in this kingdom of heaven the Church of Christ And exactly to this sense the second verse of this Psalm is to be understood as the reason why all the Gentile world is to praise and magnifie the name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. because the mercy of God is strong upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was confirmed say the LXXII and Latin and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grew strong was in full force upon us i. e. all that mercy which is promised to Abraham for his spiritual as well as carnal seed is fully made

of the heavens were opened Gen. 7.11 as in a drought the heaven is made iron Lev. 26.19 and shut up and many the like phrases The air then being those heavens above part of which are those clouds of waters the heavens of heavens immediately foregoing cannot probably signify more than the whole body of the air all the regions of it or else the uppermost region of it as Lord of lords is the supreme or sovereign Lord of all others 'T is true when the context requires it the heavens of heavens may signify the highest heavens otherways called the highest or the height in the abstract the place of God's throne so Deut. 10.14 and Nehem. 9.6 where by the heaven and the heaven of heavens and the earth the whole creation is signified and therefore Jonathan's Targum there adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the assembly of Angels that are therein that they may be ministers before him And so I suppose 1 King 8.27 when of God's immensity 't is said behold the heaven the heaven of heavens that habitation of his throne cannot contain him and Psal 115.16 the heavens of heavens are the Lords in opposition to the earth following But that hinders not but that here the place of the Sun Moon and Stars being before mentioned and the waters above the heavens or clouds after the heavens of heavens in the midst betwixt these may be the upper region of the air And so I suppose Psal 68.33 where of God it is said that he rideth upon the heavens of heavens and sends out his voice and that a mighty voice it may well refer to the coming of God by the presence and ministery of his Angels and thundring in the air and declaring his will to his people in mount Sinai as at the giving the Law it is described and as elsewhere God is said to come in the clouds and his voice to be heard there and to ride upon the Cherub and to come flying upon the wings of the wind whereas in that Psalm the highest heavens are exprest by another style that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 4. of which see note a. on that Psalm As for any eternal or incorruptible waters which from this text some mens fansies have produced and then found a ground for their fansie v. 6. he hath established them for ever and ever that place will never be able to conclude for them the full importance whereof is no more than that all that was forenamed being the good creatures of God were by him preserved and continued also and so God to be praised for his works of preservation as well as creation and ruled and managed by him as it there follows he hath made a decree which shall not pass The Chaldee which may seem to have understood the heavens of heavens here for the aethereal globe and above the heavens for the place of God's residence have given another kind of Paraphrase of it Praise him ye heavens of heavens and ye waters that depend on the word of him which is above the heavens according to that of the Jews which acknowledge the key of rain as that of the womb to be in peculiar manner kept in God's hand But so it well may be and yet be no higher elevated than the air and there hang in clouds till God please they shall dissolve and distill upon the earth And considering how frequently the place of rain and of thunder and of all other meteors is called the heavens there is no cause to doubt but the air is here meant by the heavens above which the waters are Aben Ezra here calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sphere of fire which is above the things which are here after this recited Kimchi is observed somewhere to say that the heaven of heavens may signify the lowest heavens as a servant of servants doth the meanest of servants Gen. 9.25 The Hundred and Forty Ninth PSALM Praise ye the Lord. The hundred forty ninth is a solemn form of thanksgiving for God's people on any signal victory afforded them by him and mystically contains the eminent favour of God to his Church and the conquest of the Christian faith over the heathen Potentates It was intitled as the former Hallelujah 1. SIng unto the Lord a new song and his praise in the congregation of saints 2. Let Israel rejoyce in him that made him let the children of Zion be joyfull in their King 3. Let them praise his name in the dance let them sing praises unto him with the timbrel and harp Paraphrase 1 2 3. Let the whole Church of God through all ages constantly frequent his publick service and therein for ever magnifie the name of God for all his mercies vouchsafed so liberally to them The people of Israel are signally obliged to this in that the omnipotent Creatour of heaven and earth is pleased immediately to preside among them to give them laws by which to live and to exhibite himself graciously to them in his Sanctuary and to fight their battels for them against their enemies having brought them out of the slavery of Aegypt into the plenty of Canaan And the Christian Church are much more obliged to this for the redemption by Christ and the regal government to which by his resurrection he was installed spiritual exercised by his word and grace in the hearts of his faithfull people O let us all with all possible exultation with all the solemnest expressions of thankfull hearts commemorate and celebrate these mercies of his 4. For the Lord taketh pleasure in his people he will beautifie the meek with salvation Paraphrase 4. For those that humbly and faithfully adhere to him he will never cease to love he will delight to doe them good and be they never so low rescue and exalt them and give them illustrious deliverances from all their temporal and spiritual enemies 5. Let the saints be joyfull with glory let them sing aloud in their beds Paraphrase 5. And when they are thus rescued and injoy a quiet repose they are in all reason obliged to praise and magnifie their deliverer and so to anticipate the state of heavenly joys where being arrived at our safe harbour and rest from the pressures and sins of this life we have nothing to doe but to bless and glorifie God to rejoyce and triumph in him 6. Let the high praises of God be in their mouth and a two-edged sword in their hand 7. To execute vengeance upon the heathen and punishments upon the people 8. To bind their Kings with chains and their nobles with fetters of iron 9. To execute upon them the judgment written This honour have all his saints Praise ye the Lord. Paraphrase 6 7 8 9. And those that thus depend on God and thankfully acknowledge his works of mercy toward them shall be signally assisted by him as Moses and Joshua were whilst one held up his hands to pray and the other to fight Exod. 17.11

Then they cried unto the Lord in their trouble and he saved them out of their distress 14. He brought them out of darkness and the shadow of death and brake their bands in sunder Paraphrase 10 11 12 13 14. In like manner is he pleased to deal for those that are in prison and expectation of present death when in this valley of Achor they fly to him for rescue 'T is most just and so most ordinary with God to deliver men up to be chastised for their sins when they are so proud and stout as to resist or neglect the commands of God 't is but seasonable discipline to exercise them with afflictions to bring distresses upon them persecution imprisonment c. thereby to teach them that necessary lesson of humility And if then they shall speedily return to him that strikes and with obedient penitent hearts and fervent devotions indeavour to attone him he will certainly be propitiated by them and deliver them out of their distresses be they never so sharp and in the eye of man irremediable 15. O that men would praise the Lord for his goodness and for his wonderfull works to the children of men 16. For he hath broken the gates of brass and cut the bars of iron in sunder Paraphrase 15 16. This certainly is another act of his special and undeserved bounty and withall an instance of his omnipotence thus to rid them of those gyves that none else can loose to preserve those that in humane judgment are most desperately lost and abundantly deserves to be acknowledged and commemorated by us 17. Fools because of their transgression and because of their iniquity are afflicted 18. Their soul abhorreth all manner of meat and they draw near unto the gates of death 19. Then they cry unto the Lord in their trouble he saveth them out of their distresses 20. He sent his word and healed them and delivered them out of their destructions Paraphrase 17 18 19 20. So again when the follies and stupidities of men betray them to wilfull sins and God punisheth those with sickness and weakness brings them so low that nature is almost wholly exhausted in them and present death is expected if from their languishing bed they shall apply themselves to the great and sovereign Physician forsake the sins that brought this infliction upon them and thus timely make their solid peace with heaven and then pray themselves and others see Jam. 5.14 15 16. Ecclus 38.9 imploring his gracious hand for their recovery there is nothing more frequently experimented than that when all other means fail the immediate blessing of God interposeth for them and restores them to life and health again 21. O that men would praise the Lord for his goodness and for his wonderfull works to the children of men 22. And let them sacrifice the sacrifice of thanksgiving and declare his works with rejoycing Paraphrase 21 22. And this certainly is a third instance of God's infinite power and goodness this of unhoped unexpected cures of the feeblest patients which exacts the most solemn gratefull acknowledgments from those that have received them from his hand 23. They that go down to the sea in ships and doe business in great waters 24. These see the works of the Lord and his wonders in the deep 25. For he commandeth and raiseth the stormy wind which lifteth up the waves thereof 26. They mount up to the heaven they goe down again to the depths their soul is melted because of trouble 27. They reel to and fro they stagger like a drunken man and are at their wits end 28. Then they cry unto the Lord in their trouble and he bringeth them out of their distress 29. He maketh the storms a calm so that the waves thereof are still 30. Then are they glad because they be quiet so he bringeth them unto their desired haven Paraphrase 23 24 25 26 27 28 29 30. So again the great navigators traffickers and merchants of the world when in their voyages by sea they meet with terrible amazing tempests wayes that toss their ships with that violence as if they would mount them into the air and at another turn douse them deep into the vast Ocean as if they would presently overwhelm them and the passengers are hereby stricken into sad trembling fits of consternation and amazement and expectation of present drowning in this point of their greatest danger they oft experiment the sovereign mercy and power of God and receive such seasonable returns to their devout prayers that they find the storm presently turned into the perfectest calm and by the friendliest gales are safely wafted to that port which they designed to sail to 31. O that men would praise the Lord for his goodness and for his wonderfull works toward the children of men Paraphrase 31. And this certainly is a fourth most eminent instance of God's infinite power and goodness which exacts our most fervent offerings of praise and thanksgiving 32. Let them exalt him also in the congregation of the people and praise him in the assembly of the Elders Paraphrase 32. And not onely such as are sent up to God from our single breasts or closets but it deserves the most solemn publick commemorations in the Temple in the united la●ds of the whole congregation Elders and people answering one the other 33. He turneth rivers into a wilderness and the water-springs into dry ground Paraphrase 33. The same act of his power and providence it is to convert the greatest abundance of waters into perfect drought 34. A fruitfull land into barrenness for the wickedness of them that dwell therein Paraphrase 34. Thereby to punish those with utter sterility and fruitlesness after the manner of his judgments on Sodom whose plenty had been infamously abused and mispent on their lusts 35. He turneth the wilderness into a standing water and dry ground into water-springs 36. And there he maketh the hungry to dwell that they may prepare a city for habitation 37. And sow the fields and plant vineyards which may yield fruits of increase 38. He blesseth them also so that they are multiplied greatly and suffereth not their cattel to decrease Paraphrase 35 36 37 38. And the same act again it is of his bounty and power together to improve the barrennest desart into the fruitfullest pastures most commodious for habitation and plantations and thither to bring those who had formerly lived in the greatest penury and by his auspicious providence onely without any other observable means to advance them to the greatest height of wealth and prosperity of all kinds making them a numerous and powerfull nation remarkable for the blessings of God upon them 39. Again they are minished and brought low through oppression affliction and sorrow 40. He poureth contempt upon Princes and causeth them to wander in the wilderness where there is no way 41. Yet setteth he the poor on high from affliction and

as they were first created by the command of God so have they been governed and managed ever since by the same creative omnipotent power performing a perfect constant obedience to his precepts or directions doing nothing but what he will have done and so setting forth the glory of the great Creatour and supreme Governour of the world 7. Praise the Lord from the earth ye dragons and all deeps 8. Fire and hail snow and vapours stormy winds fulfilling his word 9. Mountains and all hills fruitfull trees and all cedars 10. Beasts and all cattel creeping things and flying foul 11. Kings of the earth and all people Princes and all judges of the earth 12. Both young men and maidens old men and children Paraphrase 7 8 9 10 11 12. Lastly this earth of ours together with the vast ocean in the cavities and bowels of it both making up but one region and neither infesting nor annoying the other were certainly thus ordered and disposed and governed by the omnipotent power of God which therefore they make known and proclaim to all men in the world and preach the knowledge of this one God and ruler of all and so silently praise him and leave all men without excuse which do not so also And as the whole bodies of both these the earth and ocean so all the several creatures that are in either the whales and other great and lesser fishes in the sea the meteors that are begotten in the air and descend upon the earth the lightnings and thunder hail and snow congealed vapours frost ice and dews the violent winds and tempests every one of which are instrumental to him perform his pleasure are wholly commanded by him and doe whatever he directs them the mountains and hills and forests adorned with stately tall but fruitless trees and the valleys full of trees bearing fruit and the cattel of daily use for man to doe their work and affording them their flesh for their food and their skins for their cloathing and those also of a wilder sort which dwell in the forests and woods and mountains see note on Psal 147. b. yet are made usefull also to the benefit of men and so all that creeps or swims or flies what have all these to doe but to sing forth the glories of the Creatour and Governour and disposer of them all and so doe by being used to the ends to which he designed them Lastly all the men of the earth the greatest Potentates their subordinate rulers and all inferiour subjects of what sex or age soever 13. Let them praise the name of the Lord for his name alone is excellent his glory is above the earth and heaven 14. He also exalteth the horn of his people the praise of all his saints even of the children of Israel a people near unto him Praise ye the Lord. Paraphrase 13 14. Let them all joyn in the same quire of praises to the great and glorious and sole Creatour and Governour of the world whose mercy is such and so eminent his gracious dealing with his people the Jews and all the spiritual children of Abraham and Jacob's faith in revealing his will and giving them the Messiah and in him all things necessary to this life and another in advancing their spiritual good and rendring them acceptable to himself and to all whose approbation or praise is worth the having that they are for ever obliged to praise and adore and cleave fast unto him For ever blessed be his holy Name Annotations on Psal CXLVIII V. 4. Heavens of heavens What this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens of heavens signifies here will best be gathered from the context and by comparing this place with Psal 104.3 In that place after the description of the highest heavens by the style of light covering God a luminous palace is mentioned the stretching out the heavens like a curtain which that it signifies the whole body of the air see note a. on that Psalm and laying the beams of his chambers in the waters which that it belongs to the clouds of rain in the middle region of the air see note b. And just so here after the Sun Moon and Stars of light by which the whole body and spheres of the heavens are signified there follows next the heavens of heavens and the waters above the heavens where as in all reason the heavens of heavens are but the highest of those heavens above some part of which the waters are here said to be placed so in case the waters be no higher than that regio● of the air where the clouds are the uppermost regions of the body of the air must be resolved to be that which is here meant by the heavens of heavens and not the aethereal globe which we call heaven That this is so may be farther approved by the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture and that cannot better be fetcht than from the first chapter of Genesis There 't is certain the word is used first more generally for all the other parts of the world beside the terrestrial globe as when v. 1. and in many other places the heaven and earth are the dichotomie by which the whole world was designed to be set down all that God created 2. 'T is as evident that the word is used for the aethereal or celestial globe as v. 14. when he saith Let there be light in the firmament of the heavens and v. 16. 't is specified what that light was the Sun to rule the day by which 't is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expansum of the heavens notes that aethereal body where the Sun and Moon c. are 3. 'T is still as manifest that the word is used also for the air v. 20 26 28 30. where the place wherein the birds fly is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the firmament of the heavens and simply the heavens for which the Targum of Jonathan reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the air of the firmament or expansion of heavens v. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the air of heavens v. 26. and simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens v. 28.30 So again when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an expansion is made in the midst of the waters that divided the waters from the waters v. 6. this expansion v. 8. is called heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in probability from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters in the dual number those two sorts of waters above and below the firmament which consequently must be the air that intercedes and divides betwixt the watery clouds and the waters on the face of the earth and accordingly those upper waters are affirmed by the Hebrews R. Solomon c. to be still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendulous in the air and that saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word or command of the King and so when the rain came down in the Flood 't is said the windows or flood-gates or cataracts

seated in his throne by God all their designs and enterprises against him are blasted by the Almighty and prove successless 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 Kingdom a Melchizedek●an Royal Priesthood shall never prevail to hinder that great purpose of God of bringing by this means all penitent believers to salvation 2. The Kings of the earth set themselves and the rulers take counsel together against the Lord and against his anointed saying Paraphrase 2. 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 anointed 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 Sanhedrim make a solemn opposition and conspiracy against the Messias Gods holy child Jesus by him anointed Act. lv 27. and therein were fighters against God Act. v. 39. 3. Let us break their bonds asunder and cast away their cords from us Paraphrase 3. 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 divine laws and rites of Religion by which either of their Kingdoms were to be governed 4. He that sitteth in the heavens shall laugh the Lord shall have them in derision Paraphrase 4. But God that ruleth 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 inlarging of Christs Kingdom and making the utmost of the malice of men and devils as means of consecrating him to that office of Royal Priesthood to which God had designed him 5. Then shall he speak unto them in his wrath and vex them in his sore displeasure Paraphrase 5. All their enterprises against this Government of Gods erecting shall not atattain any part of their desire but only provoke God to great severities and terrible vengeances against them remarkable slaughters in Davids time upon his enemies and under Christs Kingdom the state of Christianity upon the Jews and Romans 6. Yet have I set my King upon my holy hill of Sion Paraphrase 6. Mean while 't is an eminent act of Gods power and mercy to David that soon after his anointing in Hebron 2 Sam. v. 3. he overcame the Idolatrous Jebusites v. 6. and took the strong hold of Zion and made it the seat of his Kingdom 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 Kingdom 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 faithfull Christians possest 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 Jebusuites images Teraphims or the like which could neither go nor ste and yet were confided in by them that they would defend their city 7. I will declare the decree The Lord hath said unto me Thou art my son this day have I begotten thee Paraphrase 7. Now was that Covenant solemnly sealed 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 kingdom from the house of Saul Ishbosheth being now slain 2 Sam. iv 6. and setled it upon David who was anointed over Israel also 2 Sam. v. 3. given him the Rule over his own people set him up as his own son an image of his supremacy having at length delivered him from the power of all his enemies and set him victoriously on his throne in Sion which is a kind of birth-day to him the day of his inauguration the birth-day of his power though not his person of his kingdom 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 publisht 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 having 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 womb 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 righteousness a blessed immortal life 8. Ask of me and I shall give thee the heathen for thine inheritance and the outmost parts of the earth for thy possession Paraphrase 8. To this is consequent as a free and special mercy of Gods the inlarging of this his Kingdom 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 Christ by the wonderful 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 break them with a rod of iron thou shalt dash them in pieces like a Potters vessel Paraphrase 9. All these neighbouring enemies that rise 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. Be wise now therefore O ye Kings be instructed ye Judges of the Earth Paraphrase 10. This therefore may be fit matter of admonition to all neighbour Princes as they tender their own welfare that they endeavour to profit by others sufferings 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 Royal Priesthood it will neerly concern all those that have hitherto stood out

as when fearful birds flie to the tops of Mountains out of the foulers reach 2. For loe the wicked bend their bow they make ready the arrow upon the string that they may privily shoot at the upright in heart Paraphrase 2. They are daily discouraging me with the approach and preparations of mine enemies and the closeness and unavoidableness of their designs against me 3. If the foundations be destroyed what can the righteous do Paraphrase 3. Assuring me that within a while all my preparations and Forces will be routed and then 't is 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 Children of men Paraphrase 4. But my full reliance and confidence in God arms me against all these temptations 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 appeal and resort to his mercy and his justice the former to secure the righteous the latter to subdue and destroy the wicked oppressor 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 but the wicked and him that loveth violence his soul hateth Paraphrase 5. For as it is most infallibly certain that God doth overlook and sentence all and every action of all sorts of men both good and bad and approves 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 vindicates his integrity and suffers not any thing which is truly 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. Upon the wicked he shall rain Snares fire and brimstone and an horrible tempest this shall be the portion of their Cup. Paraphrase 6. Be their Forces and preparations never so strong God can and will defeat them all when man cannot 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 that so observable to pious considering spectators that it shall be attributed to him as immediately and signally as was the destruction of Sodom by fire and brimstone or of the Aegyptians by means of the strong East-wind Exod. 14.21 which drowned them c. 15.10 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 Paraphrase 7. For as God is most just and upright in himself and perfectly 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 secures all those that walk uprightly Annotations on Psal XI V. 1. Your mountain where the Hebrew now reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to your mountain a Sparrow all the antient interpreters uniformly read to the mountain as a Sparrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the rest and so the sense exacts and so it is possible the reading antiently was without the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the mountain as a Sparrow as Psal 102.7 we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Sparrow upon the house top However if it be flie Sparrow to your Mountain 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 mountains V. 3. If the foundations It is not certain what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here The word is once more found Isa 19.10 where we read purposes and in the margin foundations and by some learned men 't is rendred nets by others more agreeably to the context dammes or pool-heads The Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuit denotes promiscuously to make or prepare or raise whether a damme a work a fortress and rampart of any kind or a family or an Army c. From the first of these wherein 't is used Isa 26.1 God saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 mention'd v. 1. from the second is Seths name Gen. 4. because saith Eve God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath prepared me another seed for Abel hath given me saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raised up say the LXXII In the third sence 't is used Psal 3.6 for laying siege incamping raising an army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assembling saith the Chaldee in a militarie manner so Isa 22.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall set themselves in array And it is most probable that here in a discourse of enemies and hostility it should be used either in that first or in this third sense either for fortresses or strong holds or else for other forces and preparations military It is thought also capable of another notion for laws the foundations of Government and the defences or bulwarks of every mans right which by another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are so stiled Psal 82.5 speaking of Judicature perverted All the foundations of the earth are out of course But the context here speaking of David and his enemies and using another word doth not so well allow of this To that of fortresses the story 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have destroyed what thou hast prepared and the Syriack yet more fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what thou hast prepared they have dissipated The Latine not so fully yet to the same sense qua perfecisti destruxerunt they have destroyed what thou hast done i. e. the preter for the future

they will soon scatter and dissipate all thy preparations and when they have done so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what hath the righteous 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 Scripture stile we frequently read of the foundations of the mountains or hills Deut. 32.22 Psal 18.7 and so still insist here telling him that the enemy will destroy all his forces and then a righteous man or cause without any other defence will soon be taken and ruined And therefore this is most probably the meaning of it V. 5. Soul hateth The different significations of the particle ו 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 try 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 cruelty to his own soul and for this the ו before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that loveth violence may be indifferently rendred and or but but most fitly and. This sense the LXXII have imbraced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he that loveth iniquity 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 against it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the feminine and so more fitly agrees with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul in the nominative case On the other side then if ו in the first place signifie but then it will disjoyn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked from the former part of the verse and make it begin the latter part and then our ordinary rendring of it which is favoured by the Chaldee will be most commodious so as to make an opposition betwixt the fate of the righteous 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to trie sometimes signifies approving the former and abhorreth and detesteth and so will severely punish the latter And the only exception against this understanding of it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Paraphrase should not be confined to one but inlarged so as to take in both of them V. 6. Fire brimstone This verse is best divided by making the pause after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snares thus Vpon the wicked he shall rain snares putting all that follows fire and brimstone and wind of tempests or tempestuous winds into one also of all which together it is affirmed that they are the portion of his Cup. And thus the LXXII read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 wind shall be the portion of their Cup which last phrase portion of Cup is proverbial in Scripture Gods gifts and dispensations good and bad are ordinarily exprest by a Cup poured out and given men to drink thus 't is very frequently in Scripture And even the Heathen had the same expression of their Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer there be two Cups of the Gods one of good things another of bad And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numeravit to tell out signifies either a payment or that which is destin'd to any as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or portion in a division The Twelfth PSALM TO the chief Musitian upon 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 the faithful sail from among the children of men Paraphrase 1. It is a sad sight or meditation to consider 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 departed 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 seek vanity every one with his neighbour with flattering lips and with a double heart do they speak Paraphrase 2. 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 Paraphrase 3. But God shall destroy these false deceitful 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 our own who is Lord over us Paraphrase 4. Saying our tongues shall gain us whatsoever we want supply all other defects of right c. who can hinder us from making our utmost advantage 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 saith the Lord I will set him in safety from him that puffeth at him Paraphrase 5. To such Atheistical oppressors and despisers as these God will

salvation Paraphrase 5. This I know thou wilt 〈◊〉 and am assuredly con● that as I have constantly relyed on thee for ayde so I shall have the pleasure and comfort of being timely delivered by thee 6. I will sing unto the Lord because he hath dealt bountifully with me Paraphrase 6. I have had so frequent 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 do but thus to comfort and stay my self in him and praising him for what I have already received place my chearful assistance in him for the future Annotations on Psal XIII V. 3. Lighten mine eyes what is the meaning of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lighten mine eyes may perhaps be best judged by Jonathans speech 1 Sam. 14.27 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 refection which causeth thi● See saith Jonathan v. 29. how mine eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mine eyes have seen either reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see or more probably 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say they his eyes received sight or saw clearly This was litterally applicable to David when he came to Nob 1 Sam. 1. for then being threatned by Saul aut●rised by Jonathan to flie he was so distrest by 〈◊〉 that ne was fain to eat the Shew-bread And so again in the time of Absalom's rebellion David and his Forces were hungry and weary and thirsty in the wilderness 2 Sam. 17.29 had not Shobi and Machir and Barzillai refresht and so enlightened their eyes v. 27 28. But it may also by an easie Metaphor be applyed to the political state When in any time of affliction exprest frequently by darkness and gloominess the person is relieved or refreshed his eyes are said to be inlightened in proporcion to that refreshment that hungry fainting persons receive by meat So Ezra 9.8 the restitution after captivity 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 parallel to a fainting fit of hunger in the body or to captivity in a state which if it were not speedily relieved would end in death quickly See more of this Psalm 19. note e. V. 6. Dealt bountifully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to retribute whether good or ill or simply to do either and which it is the context must direct Here all interpreters agree of the good sense The Chaldee add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good the XXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine bona tribuit given me good things and so the Arabick and Aethiopick the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath delivered me and so we find it Psal 116.7.119.17 and in many other places and 't is indifferently used either with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to after it and so 't is best rendred here hath dealt well with me The Fourteenth PSALM TO the chief Musitian a Psalm of David Paraphrase The fourteenth Psalm 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. 15. looking only to God for deliverance from them It was indited 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 Paraphrase 1. This wicked Nation is now made up of such as have cast off all fear and care and even acknowledgment 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 God hath not the governing and judging of the doings of men for such are their dealings so false so detestable 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 children of Men to see if there were any that did understand and seek after God Paraphrase 2. Should God from his throne of Majesty and tribunal of just judgment 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 gone aside they are altogether become filthy there is none that doth good no not one Paraphrase 3. He would find a most lamentable appearance an universal 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 eminently owned and favoured by him in Davids time and in their behaviour toward him so had it a farther prophetick truth in it in respect of the Universality of them at the time of Christ's 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. 3.10 4. Have all the workers of iniquity no knowledge who eat up my people as they eat bread and call not upon the Lord Paraphrase 4. 'T is strange the conspirators should thus go on in their Atheistical folly and never be wrought on by all the evidences of Gods power and justice among them never brought to any degree of sense or remorse but still go on in their presumptuous and withal assiduous constant course of injustice and cruelty And the effect is yet more sad others 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 conspitators 5. There were they in great fear for God is in the generation of the righteous Paraphrase 5. When they appeared 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

deliver me I shall certainly be destroyed and devoured by them Be thou therefore pleased I beseech thee thus to do 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 14. From men which are thy hand O Lord from men of the world which have their portion in this life and whose belly thou fillest with thy hid treasure they are full of children and leave the rest of their substance to their babes 15. As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness Paraphrase 15. Meanwhile I will adhere to thee and constantly perform my duty and thus waite till thou shalt be pleased gratiously to reveale thy self unto me not doubting but thou wilt in thy good time stir up thy power for my rescue and then I shall be abundantly provided for I shall want nothing Annotations on Psal XVII V. 1. Right O God It is not agreed among the antient Interpreters to what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness belongs and connects The Latine reads justitiam righteousness and so the Arabick and that connects it with hear Hear the Justice or righteousness or right and so Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear my just cause But the Chaldee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in righteousness and then it coheres with hear again Hear in justice or righteousness O Lord. But the LXXII joyn it with Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord of my righteousness as in the beginning of the fourth Psalm where though it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my righteousness not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness 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 do with Lord read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O holy Lord as Lord of righteousness is righteous Lord and righteousness in God is all one with holiness 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord of righteousness The Jewish-Arabick translator reads O Lord of Justice or equity V. 3. Thou hast tried me Some difficulties there are in this v. 3. First what is meant by trying But that is soon resolved viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies exploring such especially as is of metalls by fire Psal 66.10 and of men by temptations or afflictions Isai 48.10 and accordingly the LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast cast into the fire in the same notion in which we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4.12 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 fail 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 wayes visiting his night-thoughts and trying him by afflictions must needs know if there be any insincerity in him The next difficulty is what is the full importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not find and that may be discerned by remembring what was noted Psal 10. note l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 find is a phrase to signifie sincerity and uprightness without any such mixture as is wont to be discovered by trying i. e. melting any metall without any dross i. e. hypocrisie in him This the LXXII have exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity hath not been found in me and to the same sence the Syriack and Arabick and Latine not much mistaking the sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity is that dross 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 verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cogitavi from the latter part of the verse and reading it with other points 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my thought which is oft used in the ill sense and so sometimes rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity Lev. 19.29 and 2. removing the other words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my mouth shall not transgress with which the verse concludes to the beginning of the following verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that my mouth may not speak the works of men But the reading which we retein is surely the true and is so acknowledged by the Chaldee Paraphrase which explaining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not find corruption renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I thought my mouth shall not transgress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be oft taken in an ill sense and so understood here by the Chaldee yet 't is sometimes in a good sense as Prov. 2.11 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that verbe is by us duly rendred discretion by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good counsel and so by the Syriack a good mind and by the Arabick firm counsel and sometimes indifferently neither good nor bad and so in that place 't is rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thought simply And thus I conceive it signifies here for if it were evil as the Chaldee supposes that he thought how could he be acquitted by Gods proving of his heart where that evil thought would have been found and have accused him rather The more certain meaning then of the words will be this I have thought and my mouth shall not transgress it i. e. my mouth and thoughts shall or as the future is oft taken for the past oft for the present do go or have gone together The deceitful man or the hypocrite thinks one thing and speaks another but the sincere

earth are out of course Paraphrase 5. But impious obstinate men pervert justice and proceed without all remorse in their corrupt courses a gift blindeth the eyes of the Wise or Seer Exod. 23.8 and so those that should rule and administer the several Nations of the earth uprightly and preserve Justice among all men are themselves the most unjust and thereby the Authors of all mischiefs to the world 6. I have said you are gods and all of you are children of the most High 7. But ye shall dye like men and fall like one of the Princes Paraphrase 6 7. By their commissions and power derived to them from the God of heaven they are a sort of terrestrial Angels imployed and innobled by God and as children are of parents his copies and images upon earth But this doth not so priviledge them as to give them immunity from the common fate of all men whether people or Prince that of mortality nor consequently from that severe account and reward of their actions which after death expects all such 8. Arise O God judge the earth for thou shalt inherit all nations Paraphrase 8. It being most certain that such a judgment of God shall one day come wherein the whole world shall be concerned all the men on earth being the subjects of the supreme Deity and so accountable and sadly punishable for all they have ever offended Annotations on Psalm LXXXII V. 1. The mighty That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the title of God is sufficiently known taken from his supreme power which he hath over all the world And then Gods standing i. e. presiding so 1 Sam. 19.20 Samuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stood presiding over them in the congregation of God i. e. in his own judicature so the Jewish Arab saith that it is the repetition of the name again instead of the affix or that which is erected and authorized by him is the same which we read 2 Chr. 19.6 He said unto the Judges Take heed what you do for ye judge not for men but for the Lord who is with you in the judgment R. Obad. Gaon glosseth it that God is an assistant and defender when they judge righteously but a revenger when they pervert judgment The Jewish Arab reads Gods command standeth is placed in the conventions among the judges when they judge i. e. by his commission it is that they do act Ibid. Gods What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies may be examined by the use of the word in other places As Ps 86.8 There is none like unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among these Elohim where the Chaldee expresly renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the high angels So 1 Sam. 28.13 I saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim ascending out of the Earth the Targum reads again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an angel of the Lord. So here v. 6. I said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye are Elohim the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Angels And when it there follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and children or sons of the most High they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as the high angels in the notion of sons of God Job 1.6 and 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of God came i. e. saith the Chaldee in consent with all interpreters in that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assemblies of angels This therefore being the frequent known use or the word and that taken from the office of angels to be the ministers and legates and officers sent from whence is their title both in Hebrew and Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and commissionated by God whose name therefore they bear it is by the same reason of analogy applyed to all Judges and Magistrates and accordingly Psal 138.1 this same word is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges and by the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings administring justice to the people in the name and by commission from God whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers they are Rom. 13.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed by God v. 1. and their assembly the judicature of God in the beginning of this verse Among these God is here said to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Punick notion of Suffes for a Dictator or Supreme judge V. 3. Do justice From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justus fuit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil to justifie in the notion of acquitting or absolving and is set opposite to condemning Deut. 25.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall justifie or acquit the just and condemn the wicked So Prov. 17.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that acquits the impious and condemns the just And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being spoken of a Judge whose office it is to acquit or condemn must in all reason be rendred in that notion of acquitting from the charge that injurious men lay against him V. 6. I said ye are gods These words being cited by Christ Jo. 10.34 are introduced in this stile Is it not written in your Law From hence the conclusion is necessary that this Book of Psalms was among the Jews lookt on as a part of the Divine Law in a more wide and loose notion of law as the writings of the Prophets and all that were inspired by God and bring divine authority along with them are styled Law To this purpose the words of Midras Tehillim are observable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Psalms are thora i. e. the Law And to that perhaps may be referred what we find Psal 78.1 Hear my Law O my people by law meaning the same thing which in the end of the verse is called the words of my mouth i. e. the Psalm which he is there inditing as it follows I will open my mouth into a parable c. The Eighty Third PSALM A Song or Psalm of Asaph Paraphrase The Eighty third Psalm the last of the number of those that were composed by Asaph is a complaint addrest to God against the oppressors and adversaries of his people the Jews and under that type of the opposers of the Church of Christ and a prediction of Gods severe punishments that should fall upon them It seems most probably to have been composed in Jehosaphats time yet may not unfitly be referred to all the oppositions against the Jews to the time of the captivity under the Assyrians see note c. 1. Keep not thou silence O God hold not thy peace and be not still O God 2. For loe thine enemies make a tumult and they that hate thee have lift up their head Paraphrase 1 2. O blessed Lord be thou at length pleased to shew forth thy self to interpose and vindicate thine own honour in repressing the proud tumultuous importunate adversaries of thee and of thy people 3. They have taken crafty counsel against thy people and consulted against thy hidden ones

20. under the title of the beauty of his ornament delivered up by him to be polluted And that this passage in Ezechiel may possibly be parallel for the time to that which is spoken of in this Psalm see note c. To this I suppose agrees the rendering of the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy holies not as of persons as the Latine sanctos tuos but in the neuter gender as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holies plural do frequently signifie the Sanctuary and particularly in the places of Ezechiel forecited c. 8.6 and 9.6 and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy holies And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy secrets seems elegantly opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foregoing they wage their secrets against Gods adyta And to this sense will the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 treasure be the rather interpreted because of the great wealth in the Temple which was that which provoked and invited the avarice of wicked men to consult and design the invading of it And to this sense it would be determined by v. 12. where they are introduced saying Let us take to our selves the beauty or ornaments of God in possession but that that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is capable of another interpretation see note f. But if it be taken in the Masculine for the people foregoing in the beginning of the verse then it must signifie the people of Israel as those which are under Gods special protection kept and in special manner tendred by him V. 6. Edom It is not resolved among Interpreters to what times this Psalm belongs and who these several people are who are here named And I suppose the former of these will be probably resolved on by the latter Of Edom and Moab and Ammon and Amalek and the Philistims and the Inhabitants of Tyre and Assur there can be no difficulty These evidently denote so many people the Edumaeans and Moabites and Ammonites and Amalekites and Philistims and Tyrians and Assyrians Then for the Ishmaelites they are the Arabians called Scenitae twelve Princes according to their Nations Gen. 25.16 And the Hagarenes the posterity of Abraham by Cetura which is supposed to be Hagar after Sarahs death were Arabians also and joyned together with the Ishmaelites into one Nation Then for Gebal that was the name of a region in Arabia if we may believe Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though out of Hecataeus he tells us that Gabala was a City of Phoenice out of Strabo of Syria from whence we have the Giblines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Stephanus 1 King v. 18. mentioned as excellent artificers and so again Ezech. 27.9 in both which places the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly for the children of Lot those we know were Moab and Ben-ammi and so the Moabites and Ammonites before mentioned meant thereby Now many of these did oppose and were enemies to the children of Israel at several times and that in a signal manner To David 2 Sam. 8. who there discomfited the Philistims the Moabites the King of Zobab the Syrians of Damascus the King of Hamath the children of Ammon and Amalek and the Edumaeans So again in Jehosaphat's reign 2 Chron. 20. and to that many circumstances of this Psalm very fully accord For as here 't is said they are confederate against thee the Tabernacles of Edom and the Ishmaelites of Moab and the Hagarens Gebal and Ammon so 2 Chron. 20.1 the children of Moab and the children of Ammon and with them other besides the Ammonites came against Jehoshaphat to battel a great multitude c. and v. 10 and 22. the inhabitants of mount Seir are distinctly named to answer the mention of the Idumaeans and Ishmaelites And whereas here the Auxiliary Nations are said to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an arme or help to the children of Lot which very probably signifies the Moabites and Ammonites to have been the principal in the quarrel this exactly accords with that story 2 Chr. 20.1 So to the mention here v. 12. of their design of taking the houses of God of which see note f. in possession Jehoshaphat v. 11. sets the parallel Behold how they reward us to cast us out of our possession which thou hast given us to inherit Lastly as the Psalmist by praying v. 15. predicts Gods persecuting them with his tempest c. so in that chapter v. 22. the Lord set ambushments against the children of Ammon c. and they were smitten And it is not improbable that Jehoshaphat an eminent restorer of the Musick of the Temple who also indited a Prayer upon this exigent v. 6. c. should likewise take order for a solemn hymn on purpose for this occasion It is therefore very resonable what Kimchi positively affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Psalm was spoken of the war which was in the days of Jehoshaphat And herein it might not be unsafe to acquiesce Yet the circumstances of the Psalm will also well enough agree to another interpretation viz. to all the oppositions which had been made to this people from the beginning of their possessing of Canaan to that of the Assyrians inclusively For as those others Moab and Ammon especially had violently but not successfully invaded them both in David's and Jehoshaphat's time and had continually a covetous desire to get this fruitful soil into their hands and we read not that the Assyrians were their auxiliaries in any of those their assaults as here is affirmed v. 8. so when the Assyrians at last invaded this people and carried them captive to Assyria 't is evident that in doing so they did much gratifie all those other the neighbours and constant enemies of the Jews and principally the Moabites and Ammonites Of the Edumaeans 't is expresly affirmed Psal 137.7 the children of Edom in the day of i. e. this heavy visitation on Jerusalem said Down with it down with it even to the ground So it is observable of the same Edumaeans and of the Ishmaelites and the Hagarens three of those which are here named Isa 21. the first under the name of the desert of the Sea v. 1. viz. in Etham Exod. 13.20 and 15.22 Num. 33.8 the second under that of the inhabitants of Dumah v. 11. one of the sons of Ishmael Gen. 25.14 the third under the title of Arabia v. 13. For all these having joyned with the Assyrians against the Jews are foretold there the punishments which they should meet with for it as here v. 9 10 11. is likewise foretold of them and of the Edumaeans again upon the same account Isa 34.5 and 63.1 And the same must be supposed of those other people the Moabites and Ammonites c. which being neighbours and enemies to the Jews the Assyrians that came and wasted Jerusalem may not unfitly be said to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an arme to these children of Lot i. e. to have

certainly fulfil it he can no more fail in that than he can renounce his holiness which is of all others his most divine attribute always most illustriously visible in all his proceedings and so shall continue to the end of the world And this discernible in nothing more than in his making good his promises to the Christian Church The Ninety Fourth PSALM The ninety fourth Psalm is an earnest prayer to God and a confident assurance of him that he will dissipate the attempts of wicked men and uphold the righteous 'T is thought to have been composed in Babylon for redemption from thence 1. O Lord God to whom vengeance belongeth O God to whom vengeance belongeth shew thy self Paraphrase 1. Thou Lord of heaven and earth to thee only pertains that great judicial office of distributing punishments and rewards in the world we that are injured and opprest as we are not able so neither is it our duty to avenge our selves this is the divine prerogative annext to thy soveraignty Be thou now pleased to interpose on our side and testifie to all that at length thou takest the matter into thine own hands 2. Lift up thy self thou judge of the earth render a reward to the proud Paraphrase 2. Thou art the one supreme Governour of the world against whose Edicts it is that these proud oppressors exalt themselves It is just with thee to depress those that exalt themselves to punish the injurious O be thou now pleased to execute thy justice upon them 3. Lord how long shall the wicked how long shall the wicked triumph 4. How long shall they utter and speak hard things and all the workers of iniquity boast themselves Paraphrase 3 4. Wicked men if they be long permitted to thrive and prosper in their course are apt to talk Atheistically to perswade themselves and others that they have mastered heaven that there is no power superior to theirs that they can carry all before them Blessed Lord permit them not to go on in this proud errour subdue at length and humble and let them no longer continue under so dangerous a temptation to impiety and profaneness as their prosperities have proved unto them 5. They break in pieces thy people O Lord and afflict thine heritage 6. They slay the widow and the stranger and murther the fatherless 7. Yet they say The Lord shall not see neither shall the God of Jacob regard it Paraphrase 5 6 7. When they oppress and grind the faces of the people and servants of God riot and glut themselves with the blood of those whom by all obligations of charity they ought to relieve and support tyrannizing over all that are weaker than they they flatter themselves that God either doth not see or will not call them to any account for all this 8. Understand O ye bruitish among the people and ye fools when will ye be wise Paraphrase 8. This is a strange brutish irrational mad folly for any that hath the understanding of a man to be guilty of 9. He that planted the ear shall he not hear he that formed the eye shall he not see 10. He that chastiseth the heathen shall not he correct he that teacheth man knowledge shall not he know Paraphrase 9 10. Certainly the Creator of eyes and ears he by whose only power it is that any creature is indued with those faculties cannot be imagined to want himself or not to possess in a more eminent manner what he out of his own fulness hath derived in some lower degree to others 'T were hard to think that the sole omnipotent Creator should want any power or excellence which he alone hath imparted to his creatures And so there can be no question of his most exact seeing and knowing all which is here done by wicked men And as strange it were that having taken such care as God hath done to reveal his will to give laws to the sons of Adam and Noah and after by Moses to the Jews and at last to send his own Son and Spirit and by those divine means to disperse his commands of transcendent purity and charity to all the men in the world he should not after all demand exact obedience to these commands and chastise and punish all disobedience 11. The Lord knoweth the thoughts of man that they are vanity Paraphrase 11. Let those that th●s flatter themselves and blaspheme God and think that they shall carry it away unpunished know this that even these very thoughts of theirs so false so foolish and Atheistical are perfectly discerned by God the searcher of all hearts and shall one day be severely punisht by him 12. Blessed is he whom thou chastenest O Lord and teachest him out of thy law Paraphrase 12. The prosperity of impious men is so far from being a felicity to them that injoy it as these men deem that the direct contrary to it viz. to be punisht and rebuked by God for all that we do amiss and by that means to be reduced to the sense and practice of our duty is indeed the greatest favour and mercy of God and so the most valuable felicity and evidence of Gods tender care of us whereas they that are left in their sins unpunished permitted to go on securely in their course have reason to look on it as an act of the severest vengeance from God a leaving them and delivering them up unto themselves 13. That thou mayest give him rest from the days of adversity untill the pit be digged for the wicked Paraphrase 13. And withal makes us capable of Gods farther mercies in removing afflictions and persecutions when they have obtained their desired end upon us rectified and reformed what was amiss for then without question God will at once restore rest and tranquility to the opprest pious man and destroy and consume the ungodly oppressor cast the rod into the fire when his children have been sufficiently corrected by it 14. For the Lord will not cast off his people neither will he forsake his inheritance Paraphrase 14. For though God may and sometime will fatherly correct and chastise his children and permit them a while to abide under sharp oppressions yet will he not utterly forsake them but in his own chosen season restore their prosperity and subdue their enemies 15. But judgment shall return unto righteousness and all the upright in heart shall follow it Paraphrase 15. The time shall certainly come that all wrong judgments shall be reverst that the sufferings of good men shall be turned into their greatest advantages that the righteous and truly pious man shall be the most thriving and prosperous even in this world and all impious opposers and oppressors the most improsperous This was eminently fulfilled in the destruction of Jerusalem and heathen Rome the crucifiers of Christ and bitter persecutors of Christians and the halcyonian days that the Christians had after each of these see Psal 96.13 and Isai 42.1 and

〈◊〉 〈◊〉 from the evil days i. e. from persecution see Ephes 5.16 which God gives to good men is to continue till the pit be digged up for the ungodly i. e. till the measure of their sins be filled up and so destruction be ready for them whereas the contrary to this is evident that either the destruction of the wicked is first and the quiet and rest of the good oppressed by them a natural effect of that and so subsequent to it or that both of them are of the same date at once tribulation to them that trouble you and to you who are troubled rest 2 Thess 1.6 7. And this is evidently the meaning of it here and so will be discerned if only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rendred dum whilst as it is elsewhere used Jon. 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst I was Job 1.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst he was speaking for then thus it will run very fitly That thou mayst give him rest whilst the pit is digged V. 15. Vnto righteousness The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness for charity and mercy hath oft been observed only the Emphasis of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto here offers it self to consideration which will best be exprest by even unto as when Gen. 14.23 we read from a thred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to a shooe latcher and Gen. 7.23 Every living substance was destroyed from man to beast to creeping things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque ad saith the Interlinear and even to the fowls of heaven which were in least danger to be destroyed with water And thus here it seems to import that the present rigour of their enemies shall by Gods judging or taking their part not only be removed but be even converted into the greatest mercies Thus in every revolution of state it is ordinary none are so likely to escape and be favoured by the conquerer as they that were opprest by the former government And so was it to the Jews of the Captivity of whom the learned Jews understand this Psalm when the Persian executes judgment on the Babylonian when the sacrilegious drunken Tyrant is taken in his city as in a pit or snare v. 13. the Jews then are no losers by their former oppressions but receive preferments in the common-wealth Dan. 6.5 and licence to return to their own countrey And the same observation held both in the destruction of the Jewish and Heathen enemies of Christ the Christians were not only freed from their persecutions but became most flourishing And this is the full importance of judgments returning even to righteousness God not only pleading their cause and delivering them which is meant by judgment but even converting their former sufferings into their greatest advantages To this is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after it all the pure in heart What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies may be learned from Jud. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after thee Benjamin i. e. saith the Chaldee Saul the son of Benjamin succeeded Joshuah noted before by Ephraim And so after this all the upright in heart i. e. to this shall immediately succeed the flourishing prosperous condition of all pious men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be redeemed saith the Chaldee but it is somewhat more they shall return to a flourishing condition and so this very fitly agrees to what went before and is as the proof of it The severity of their enemies is turned into mercy and then follows the prosperity of all pious men V. 19. Delight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look upon with delight is in Piel doubled and used for looking kindly and lovingly imbracing and making much of doing any thing that is grateful to another So the Chaldee understood it rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make much of so they use the word Prov. 29.21 for that which we render delicately bringeth up And hence it is that the LXXII render it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have loved i. e. behaved themselves in a loving manner so as they which love are wont to do Isa 11.8 it is used for playing or sporting dealing friendly and with confidence with any and Isa 66.12 for being dandled on the knees like a child by the nurse or parent and by analogy with all these being here applied to Gods consolations it will most significantly be rendred have cherished or refresh't caressed or gratified my soul The Ninety Fifth PSALM The Ninety Fifth Psalm is an invitation to all to bless and praise the Name of God and to live obediently before him 'T is affirmed to be written by David Heb. 4.7 and may probably have been fitted by him among others here put together for the solemnity of bringing the Ark to the place of Gods rest v. 11. and is by the Jews confest to refer to the duties of the Messias as we see it applyed Heb. 3. 4. 1. O Come let us sing unto the Lord let us make a joyful noise to the rock of our salvation Paraphrase 1. The Lord of heaven is he from whom all our deliverance and strength doth come see note on Psal 89. l. O let us uniformly joyn in praising and glorifying his Name 2. Let us come before his presence with thanksgiving and make a joyful noise unto him with Psalms Paraphrase 2. Let us make our daily constant addresses to him with all the acknowledgments and expressions of thankful hearts 3. For the Lord is a great God and a great King above all Gods Paraphrase 3. As to him that is the supreme God of heaven and earth the only super-eminent Monarch over all powers and dignities the Angels his ministers in heaven and the mightiest Princes his vicegerents upon earth 4. In his hands are the deep places of the earth the strength of the hills is his also Paraphrase 4. The bowels and bottom of the earth are in his disposal and what is emblematically intimated by them the meanest and lowest men or creatures on the earth are particularly respected and ordered by his providence in all that befals them here and so likewise the loftiest and stoutest hills and the mightiest men in the world are bounded and governed by him 5. The sea is his and he made it and his hands formed the dry land Paraphrase 5. It is he that framed the whole Orb of the sea and dry land and contrived them so the one in the bowels of the other that neither should incommodate the other but both together make up an useful globe for men and all other creatures to inhabit 6. O come let us worship and bow down let us kneel before the Lord our Maker Paraphrase 6. O let us joyntly adore and praise and pray unto him and make the members of our bodies partners and witnesses of the real devotion of our hearts joyn inward and outward reverence

Christ discernible in this prophecy which after by some unskilfull Scribe was inserted in the Text and so perhaps in more than one found by Justin and by his writings communicated to others who examin'd not the truth by the Hebrew Text or more ancient Copies of the LXXII Meanwhile by this gloss and the reception of it with Justin and Tertullian and Augustin c. it competently appears to have been the opinion of the first Christians those before as well as after Justin that these words the Lord reigneth and so this Psalm belonged to the resurrection of Christ and the regal power wherein that installed him and accordingly it was used in the Eastern service and this Kingdom of his set up here in this world in converting both Jews and heathens and bringing them into the Church This is the ground of the style wherein the verse begins and this his Kingdom is mentioned Say among the heathen that the Lord reigneth as before v. 6. that all the Gods of the heathens are Idols or no Gods but 't is God that made the heavens i. e. that this God that made the heavens should cast out all the heathen Gods out of their Temples and set up his spiritual Kingdom in its stead throughout the heathen world which is the interpretation of his coming to judge the earth v. 12. thus exercising his regal power to which he was inaugurated in destroying idolatry through the world From this and the like predictions it was that as Tacitus Hist l. 5. c. 13. Sueton. in Vespas c. 4. and Josephus de Bell. Judaic l. 5. c. 12. tell us there was an universal belief and rumour scattered through the East before the reign of Vespasian soon after the resurrection of Christ that a King should come thence and reign over the whole world which the heathen ignorantly applied to Vespasian but was thus verified in Christ not in his birth but in this spiritual exercise of his regality partly in converting Jews and Gentiles to the Faith and partly in destroying their worship the Mosaical Rites together with the Temple on one side and the heathen Temples and Oracles on the other side V. 11. The heavens The heavens and earth and sea and fields and trees are here put together after the Scripture-style which useth by the enumeration of parts to signifie the whole to denote the whole inferiour world which interpreting the heavens of the aiery regions is made up of these see note on 2 Pet. 3. e. Then for that phrase the whole world that in the sacred dialect also as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every creature signifies the whole heathen world see note on Mar. 16. b. and Rom. 8. d. and so these two v. 11. and 12 13. are but a poetical expression of the great causes of joy that this Kingdom of Christ exprest by the Lord 's reigning v. 10. and coming to judge the world v. 13. which should be spiritually erected among them should bring to the heathen world The Ninety Seventh PSALM The ninety seventh Psalm agreeable to the ninety sixth is the praising the God of heaven for his works of justice and mercy 'T is thought to be composed by David on occasion of his peaceable re-establishment in his kingdom after the rebellion and destruction of Absalom but it as literally contains a prediction of the Messias his inauguration to his regal Office and the signal exercise thereof in the destruction of his crucifiers and all other enemies of his kingdom See note a. 1. THE Lord reigneth let the earth rejoyce let the multitude of the Isles be glad thereof Paraphrase 1. God hath subdued all the enemies and opposers of that kingdom which he hath been pleased to erect to seat his anointed quietly in his throne an eminent type of the kingdom of the Messias which is to commence at his resurrection and to be set up in the hearts of believers and shall prove matter of all true joy to all the heathen world and the several nations thereof as well as to the Jews 2. Clouds and darkness are round about him righteousness and judgment are the habitation of his throne Paraphrase 2. His judgments are secret and unsearchable and so the infinitely wise ways and depths of his providence but all founded in and managed with most perfect justice and rectitude 3. A fire goeth before him and burneth up his enemies round about 4. His lightning inlightned the world the earth saw and trembled 5. The hills melted like wax at the presence of the Lord at the presence of the Lord of the whole earth Paraphrase 3 4 5. Those that will not receive him when after his miraculous resurrection and ascension the Gospel is preached to them shall be soon overwhelmed with signal judgments from heaven as remarkable and formidable and as fully evidenced to be the effects of God's wrath as if fire from heaven or flames of lightnings or Angels the witnesses of God's presence should visibly appear in their destruction And this first and in the most illustrious manner to be executed on the nation of the Jews the crucifiers the City and Temple of Jerusalem and after upon heathen Rome c. 6. The heavens declare his righteousness and all the people see his glory Paraphrase 6. And all Angels and men shall discern and acknowledge and proclaim the great justice of it and the glorious manifestation of the divine power of Christ in the ruine of his malicious opposets 7. Confounded be all they that serve graven images that boast themselves of idols worship him all ye Gods Paraphrase 7. This vengeance all are to expect among the nations who do not presently forsake the worship of their false Gods see Psal 96. note a. that still adhere to idols when the faith of Christ the eternal God Creatour of the world whom the very Angels adore and obey Heb. 1.6 is preached among them There being no way to rescue Idolaters from this ruine but an hearty speedy acceptation of the Christian faith as appeared in the Roman Empire 8. Sion heard and was glad and the daughters of Judah rejoyced because of thy judgments O Lord. Paraphrase 8. This was good news both to Jerusalem and the villages and towns about the daughters of that mother city And all the true children of Abraham all the believing Jews and Gentiles also shall by this means be delivered from their persecutions and so obliged to glorifie the justice and mercy of God in it 9. For thou Lord art high above all the earth thou art exalted far above all Gods Paraphrase 9. For this Messias whom we have hoped for so long is the supreme God of heaven and earth whose creatures they are which all the idolatrous people of the world have worshipt for Gods and accordingly at the preaching of the Gospel all their oracles and worships shall vanish 10. Ye that love the Lord hate evil he preserveth the soul of his saints he delivereth them

he the way of patience or enduring and calling out on thee and we being in captivity our strength is weakned from or by it or from bearing it by reason of the length of it The Hundred and Third PSALM A Psalm of David Paraphrase The hundred and third Psalm is a solemn acknowledgment of the great and abundant mercies and deliverances of God especially that of pardoning of his sin and not exacting the punishments due to it which must interweave in every mercy or deliverance which is bestowed on sinfull men whose demerits have so much provoked the contrary It was composed by David as 't is thought on a recovery from sickness and is also a prophetick description of the state of Christians under the Gospel 1. Bless the Lord O my soul and all that is within me bless his holy name 2. Bless the Lord O my soul and forget not all his benefits Paraphrase 1 2. When I behold God in himself and his glorious divine attributes but especially in his works of mercy toward me I am obliged with my whole heart and all my most ardent affections of devotion to bless and praise his name for all the mercies and favours which in great bounty he hath afforded me 3. Who forgiveth all thine iniquities who healeth all thy diseases 4. Who redeemeth thy life from destruction who crowneth thee with loving kindness and tender mercies 5. Who satisfieth thy mouth with good things so that thy youth is renewed like the Eagles 6. The Lord executeth righteousness and judgment for all that are oppressed Paraphrase 3 4 5 6. Particularly that for some time having corrected me for my good to bring me to repentance he hath now returned to me in mercy pardoned my sins which most justly deserved this his wrath and withdrawn his punishments from me and not onely rescued me from the greatest dangers hanging over my life out of the bowels of his compassion to his distressed creature but restored me to a perfect health and to a most prosperous condition a confluence of all mercies to surround me and satisfie all my desires and so made my old age like that of the Eagle when she hath moulted the old and comes out furnished and adorned with new young plumes as fresh and flourishing as in youth it ever had been hereby exercising that signal property of his to vindicate the cause of all those that suffer injuries to punish the oppressor and relieve those that are not able to defend themselves 7. He made known his ways unto Moses his acts unto the children of Israel 8. The Lord is mercifull and gracious slow to anger and plenteous in mercy Paraphrase 7 8. Thus did he once proclaim his name to Moses and the Israelites Exod. 34. and therein his glorious nature and the manner of his dealing with men all exactly according to the rules of the most abundant mercy in giving and forgiving and sparing long and never sending out his thunderbolts or destructions till our provocations continued in impenitently extort and force them from him 9. He will not always chide neither will he keep his anger for ever 10. He hath not dealt with us after our sins nor rewarded us according to our iniquities Paraphrase 9 10. And this is God's constant course though he rebuke and express his just displeasure and punish us for our sins yet upon our reformation and serious return to him he takes off his punishing hand again and will not proceed with us according to that measure that our sins might justly expect from him 11. For as the heaven is high above the earth so great is his mercy toward them that fear him Paraphrase 11. On the contrary to them that love and fear and serve him faithfully his mercy is most abundantly poured out as much above the proportion of their services as heaven is above the earth nay infinitely more there being indeed no proportion between them 12. As far as the East is from the West so far hath he removed our transgressions from us Paraphrase 12. And by that mercy of his it is that at this time he hath so perfectly reconciled himself to us and freed us from the punishments due to our sins 13. Like as a father pitieth his children so the Lord pitieth them that fear him Paraphrase 13. And so he constantly will deal with all that sincerely return from their sins to new obedience having the bowels of a father to all such which will never permit him to be wrath with penitents to scourge but rather compassionate that child that reforms that for which the punishment was sent 14. For he knows our frame he remembreth that we are dust Paraphrase 14. For he knows and considers the frailness and fickleness and great infirmities of our lapsed sinfull nature our first original out of the dust of the earth an emblem of our meanness and vileness to which the corruption introduced by Adam's first sin see note on Psal 51.3 and hereditarily derived to us hath added wicked inclinations which oft betray us to actual sin if we do not strictly watch and guard our selves and such is our weakness in this lapst state that the most perfect being not able to keep always upon so diligent and strict a watch do oft slip and fall All which God is graciously pleased to weigh and not to deal in rigour with us to punish us or to cast us out of his favour or withdraw his grace from us for every sin that we commit through this weakness but in all his proceedings with us to make an allowance for such sins as are committed through infirmity sudden surreption continual incursion of temptations c. and for these to afford his mercy in Christ to all that sincerely endeavour his service and do not indulge themselves to any deliberate sin 15. As for man his days are as grass as a flour of the field so he flourisheth 16. For the wind passeth over it and it is gone and the place thereof shall know it no more 17. But the mercy of the Lord is from everlasting to everlasting upon them that fear him and his righteousness unto childrens children 18. To such as keep his covenant to those that remember his commandments to doe them Paraphrase 15 16 17 18. Man is a pitifull weak feeble frail creature fit to be compared with the most short-lived herb or flour which in its height of flourishing is suddenly blasted and destroyed and gone never to return again And herein is the infinite mercy of God toward his servants to be seen that it is much more durable than their lives If they adhere faithfully to him in constant loyalty to his precepts perform their part of the Covenant made with him that of uniform sincere though not of never-sinning obedience his mercies shall continue to them even after death and then what matter is it how short their present life is to their persons in eternal

down Num. 11.33 and Psal 78.30 though not in Exodus viz. that while the flesh was yet between their teeth e're it was chewed the Lord smote the people with a very great plague the judgment whereof was never the less discernible that it was an effect of their diet when even miracles admit the subserviency of usual means whereupon the place was called Kibroth hataavah because there they buried the people that lusted By this means they were deprived of the fruit of this their festival table even when he gave them what they lusted for The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to attenuate emaciate is used also for destroying Zeph. 2.11 when God threatens that he will emaciate i. e. destroy all the Gods And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred more generally destruction or plague and so R. Tanchum on Zeph. 11. renders it destruction The Hebrew Arabick Glossary interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defect The Jewish Arab version hath leanness into their body as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes taken for the body Accordingly for sending leanness here the Psalmist Psal 78.31 useth this plainer style of slaying the fattest of them and smiting the chosen men in Israel V. 20. Glory For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their glory which we now reade and so is followed by some copies of the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their glory and though others have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his yet from the former both the Syriack have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin gloriam suam their glory the original copies are by the Jews said to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his glory What heed 〈◊〉 to be given to the Jews herein I shall not now define but onely observe that the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here being that of a thick cloud wherein God was pleased to exhibit or presentiate himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their glory may well enough have been the original word meaning by it God's presentiating himself to them that when God had spoken to them out of the midst of the fire with darkness clouds and thick darkness Deut. 4.11 and they saw no similitude onely they heard a voice v. 12. they turned this majestatick presence afforded to them i. e. their glory into the similitude of a calf the image of one of their Aegyptian Gods Thus the word may be interpreted as we now have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their glory for which the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of their Lord it being yet clear that this very thing is elsewhere in Scripture frequently styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his glory Deut. 5.24 the Lord hath shewed us his glory and his greatness and we have heard his voice out of the midst of the fire So Exod. 24.16 the glory of the Lord abode upon the mount and v. 17. the sight of the glory of the Lord was like devouring fire on the top of the mount in the sight of the children of Israel So Exod. 33.18 shew me thy glory and ch 40.34 a cloud covered the tent and the glory of the Lord this bright cloud filled the Tabernacle and Numb 14.10 the glory of the Lord Thus Rom. 1.23 in the like matter and style as here they changed the glory of the incorruptible God into an image by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory here meaning the glorious presence and exhibitions of God which he was wont to afford them which being in radient fiery clouds wherein Angels appeared God himself remaining perfectly invisible Deut. 4.15 the making and setting up any figure or image of an oxe or calf whether to signifie Apis an Aegyptian false God or the image or similitude of the true God whose voice they heard but saw no kind of similitude and the proclaiming before it These be thy God's O Israel which brought thee out of Aegypt Exod. 32.4 and these to go before them and conduct them in stead of Moses v. 1. was a great abomination and provocation That this is the meaning of God's glory see 2 Pet. 1.17 where the voice from heaven This is my beloved son is said to have come from the magnificent glory which the text tells us Mar. 9.7 came out of the cloud that overshadowed them So in those places of Exodus praemised where the glory of the Lord is certainly the thick cloud c. on the mount by which God exhibited himself called in the Targum and among the Jewish writers so frequently the majestick presence or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inhabitation of God of which see more Annot. on Matt. 3. k. and Rom. 1. f. one text there is that useth the word glory of the visible throne of God the Father in heaven Act. 7.55 he looked into heaven and saw the glory of God and Jesus standing at the right hand of God by glory meaning that visible satellitium of Angels which appearing to him in a radiant manner were an evidence of God's special presence there according to which it is that among us the raies about the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ordinarily styled a glory V. 23. The breach What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breach or rupture here signifies must be resolved by the use of both verb and noun in other places Eccl. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to break is applied to an house and opposed to the building of it and so evidently signifies the pulling down or ruinating it so the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pull it down So 2 Sam. 5.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hath broken i. e. destroyed mine enemies before me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the breaking i. e. destruction of waters which carry all away before them a sweeping destruction upon which that place was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of ruptures i. e. ruines or destructions So Exod. 19.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest he break on them i. e. destroy them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kill them saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroy the LXXII Thus is the verb frequently rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroying by the LXXII and the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruine Job 16.14 he breaketh me with breach upon breach one ruine and destruction on the heels of another So Jud. 21.15 God's making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breach in the tribes of Israel is his having destroyed one of the tribes that of Benjamin being lacking v. 3. and cut off v. 6. So Ezech. 22.30 standing as that oft signifies praying interceding with God in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rupture is explained by that which follows that I should not destroy it i. e. saving or rescuing it from destruction So 2 Sam. 6. God's smiting of Vzzah that he died v. 8. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's breaking a breach upon Vzzah and from thence the place is called Perez Vzzah the breaking of Vzzah i. e.

is bringing this high reward upon him The Chaldee therefore renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was counted unto him either for righteousness or for merit i. e. for a very rewardable act So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee signifies both just and worthy and meritorious not speaking of perfect righteousness or sinless merit but such as God in his goodness is pleased to reward and the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was reputed to him for righteousness the phrase so frequently used in the New Testament for rewarding men richly and infinitely above their merit yet this as the reward of somewhat performed by his faithfull servants which he looks upon with special favour in the Second Covenant V. 33. Spake unadvisedly How Moses's fault which was so great as to be punished by God with exclusion from Canaan is here exprest by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spake or pronounced with his lips is not easily resolved The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Lev. 5.4 and there signifies to declare to pronounce to speak Now if it were that he spake with his lips onely but doubted in his heart when he struck the rock and said Shall we fetch you water out of this rock then this will note his Infidelity and perhaps the LXXII may refer to that reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doubted in his lips i. e. did by his words signifie his diffidence But there is no reason that when in the Hebrew here it is onely said that he spake with his lips we should thence conclude his hearts disagreeing with his tongue 'T is therefore most reasonable that speaking with his lips being in it self indifferent and innocent should onely be concluded ill from the influence that the words precedent seem to have on it They provoked his spirit and he spake with his lips i. e. he spake passionately as one provoked And then as S. James saith the wrath of man worketh not the righteousness of God ch 1.20 so here we may conclude of Moses God had appointed him to speak to the rock and it should bring forth water And he being exasperated in his spirit put into a passion by the people goes and strikes the rock twice and saith Hear ye rebels shall we fetch you water out of this rock This passion of his was it self a fault and disturb'd him so that it is not to be believed that he could discharge that duty now incumbent on him from God in that manner as he ought to do with that faith and affiance in God with that care of setting out the power and mercy of God to these provokes and these two are the crimes charged on him by God Numb 20.12 his unbelief and his not sanctifying God in the sight of the people This therefore is Moses his crime here briefly intimated not largely set down in this verse that they provoked his spirit and he spake i. e. he spake in a provocation not as a meek and faithfull servant of the Lord that desired to glorifie God before the people ought to have done And this being here but imperfectly toucht was left to be explicated by the story where the fact was recorded and from thence more than by the words we may conclude this to be the meaning of this verse The Jewish Arab here differently from all others hath it because they contradicted his prophecy which he spake to them in his saying The End of the Fourth Book THE FIFTH BOOK OF PSALMS The Hundred and Seventh PSALM The hundred and seventh the first of the last Book of Psalms is an invitation to all sorts of men to take notice of and acknowledge God's special mercies in rescuing them from the several dangers that every part of their lives is subject to peculiarly from hunger prison disease and danger by Sea It seems probably to have been written presently after the Captivity when the Nation had been exercised by siege and famine by deportation and imprisonment and the land had been made desolate for want of cultivation yet withall so contrived as to have respect to the deliverance out of Aegypt 'T was a Psalm of Answering or parts to be sung alternately having a double burthen or intercalary verse oft recurring 1. O Give thanks unto the Lord for he is good for his mercy endureth for ever Paraphrase 1. The great and daily bounty of God is such his mercies and preservations so constant and perpetual in all the turns and varieties of our lives that we are most strictly obliged 〈◊〉 ●ke notice of them and pay the tribute of most gratefull hearts and the obedience of our whole lives in acknowledgment thereof 2. Let the redeemed of the Lord say so whom he hath redeemed from the hand of the enemy 3. And gathered them out of the lands from the East and from the West from the North and from the South Paraphrase 2 3. This is in a most eminent manner incumbent on those that have been taken and carried captive by oppressing invaders and by the good providence of God reduced and recollected from their dispersions and brought home safe to their own countrey again 4. They wandered in the wilderness in a solitary way They found no city to dwell in 5. Hungry and thirsty their soul fainted in them 6. Then they cryed unto the Lord in their trouble and he delivered them out of their distresses 7. And he led them forth by the right way that they might goe to a city of habitation Paraphrase 4 5 6 7. So is it on all them which when they have been permitted by God for some time to a state of seeming destitution deprived of all the necessaries of life harbour and all kind of food c. have yet upon their devout addresses to heaven in prayer found present relief and deliverance from their pressures God by his gracious providence directing them to some auspicious successfull means of supplying their wants and either returning them to their old or bringing them to some new more fruitfull possession 8. O that men would praise the Lord for his goodness and for his wonderfull works to the children of men 9. For he satisfieth the longing soul and filleth the hungry soul with goodness Paraphrase 8 9. This certainly is an act as of a special and undeserved bounty so of an over-ruling omnipotent providence to provide so liberally for those that are so thirsty and hungry v. 5. i. e. altogether destitute and that both these should be thus exercised and employed for the onely benefit of us unworthy sinfull sons of Adam is matter of infinite comfort to us and acknowledgment and thanksgiving to God 10. Such as sit in darkness and in the shadow of death being bound in affliction and iron 11. Because they rebelled against the words of God and contemned the counsel of the most high 12. Therefore he brought down their heart with labour they fell down and there was none to help 13.

〈◊〉 〈◊〉 〈◊〉 〈◊〉 by all that have delight or pleasure in such study or meditation sought of all that desire them saith the Jewish Arab. But the word also signifies to be found Isa 65.1 I am found by them that sought me not And then this will bear an excellent sense frequently met with in other places that the secret of the Lord is with them that fear him his way is plain unto the righteous so Abu Walid they are evident or plain to all that delight in them or love them though the wicked shall fall therein and the like The next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are capable also of another rendring in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccl. 3.1 where we render it purpose and Eccl. 5.7 where we render it matter and the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thing in both places And by analogy with those the phrase may here signifie in all their parts designs or purposes or in all their several concernments V. 4. Made his wonderfull works to be remembred The most proper rendring of this verse will be pitcht on by observing the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a memorial any thing by which a man may be remembred any name or title attributed to any for any notable action or excellency So the LXXII Exod. 17.14 render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name and Hos 12.5 The Lord God of hosts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is his memorial that sure is the Lord is his name And accordingly the Mazorites call God's name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memorial Accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made a memorial is no more than he hath made him a name either by common way of speaking he hath left remembrances of himself which will continue as Gen. 11.4 Let us make us a name and 2 Sam. 7.9 I have made thee a great name and v. 23. of God himself that he went to make him a name and to doe for you great things very agreeable to the style here he hath made a memorial or name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his wondrous works and so the Chaldee understand it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made him a good memorial Kimchi reads it a memorial of his wonders in Aegypt in giving us the Sabbath Passeover and other feasts accordingly Aben Ezra renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. the spoil of the Aegyptians according to the promise of God Gen. 15.13 But it may be also interpreted more minutely and critically he hath made him a title a name by which he expects to be called viz. this which here follows as the breviate of that by which he was pleased to proclaim himself Exod. 34.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord mercifull and gracious not making this a distinct sentence from the former but affixing it as that name which he hath made himself by his works V. 7. Commandments are sure From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies true and sure and faithfull is the Epithet of God's Commandments here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How it is to be rendred will be best guest by considering the context and the peculiar importance of the Commandments here The former verse speaks of the heathen nations the Canaanites c. who were by God's appointment rooted out of their land and the Israelites planted in their stead In this saith the Psalmist there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidelity and judgment fidelity in performing the promise made to Abraham many years before and just vengeance on those nations for their sins the measure of which they had now filled up And as the ground of both these 't is here added that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all his commandments The word which we render commandments comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to visit either for good or evil which signifies also to command or give order So of Cyrus Ezr. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath charged me and 2 Chron. 36.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hath charged me the same Cyrus to build him an house at Jerusalem In this sense of the word it may here be fitly used for God's appointments and commands to the children of Israel to root out the Canaanites and to take possession of their land not understanding it of the Commandments or Law of God written in their hearts against which these nations had so unnaturally offended So when Joshua Jos 8.29 commanded to cut down the carcasse of the King of Ai c. the Chaldee render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and frequently in the like sense And then of these commands of God these appointments of his for the good of the one sort and the punishment of the other the LXXII fitly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commands or expresses given by him the Psalmist saith they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sure firm faithfull i. e. are most certainly performed whensoever he gives order for the destroying of a nation it shall certainly be performed unless by their speedy repentance they avert it Jer. 18.8 and so for his command of building and planting v. 9. And this in both parts is the probablest meaning of the place as will be guest by the insuing verse They stand fast for ever and ever V. 10. Beginning of wisedom The word beginning is of uncertain sense It may signifie the first in time onely and so the rudiments first foundation or ground-work and so though the most necessary yet the most imperfect part of the work And if it should thus be understood here and in other places the sense would be no more but this that there were no true wisedom which had not its foundation in piety and fear of God But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 head signifies the first in dignity as well as in order or time and is frequently used for the chief or principle of any kind So Deut. 18.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head the prime the principal i. e. the best of thy corn and wine and oile and of the fleece of thy sheep So Amos 6.6 that anoint themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the chief of ointments the best and most precious and 1 Sam. 15.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first of that which was devoted is interpreted v. 9. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goodness and all the good as that is opposed to the base and vile in that verse So Numb 24. Amalek was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first i. e. chief of the nations And thus it is to be understood here that the fear of the Lord which signifies all piety is the principal or chief of wisedom as sapientia prima in Horace is the principal or most excellent wisedom according to that of Job chap. 28.28 Vnto man he said Behold the fear of the Lord

for it eternal felicity in another world which though a gift of God's free bounty shall then be dispersed with respect to the performances of this kind see Matt. 25.34 c. And another is presently bestowed here wealth and honour and a most flourishing condition in this world is very frequently the visible and discernible and when not so yet the secret unobservable reward of this one sort of piety being promised to it more peculiarly than to ●ny other good works Deut. 26.11.13 Psal 41.2.37.26 Prov. 11.24 25 26 27.13.22.14.21.19.17.22.9.28.27 Mar. 10.30 10. The wicked shall see it and be grieved he shall gnash with his teeth and melt away the desire of the wicked shall perish Paraphrase 10. To conclude the felicities of piety even in this life are such as are matter of real envy and trouble and indignation to the wicked who cannot chuse but see it and secretly confess it and repine and malign and be disquieted at it whilst themselves be they never so intent and industrious in the getting and keeping of worldly wealth do yet sensibly decay and grow hinderly all their designs and indirect methods of thriving are curst and blasted and pursued with a continual improsperousness yield them no kind of fruit in this world yet cost them full dear in another Annotations on Psal CXII V. 8. See his desire The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall see in composition with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on his distressers or oppressors hath been already explained Note on Psal 44. c. in reference to David at that time 'T is used again Psal 59.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall let me see or look on mine enemies and Psal 92. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mine eye hath lookt on mine enemies and mine ear hath heard of them that rise up against me i. e. seen and heard of their destruction v. 10. and so the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the ruine So Psal 118.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall look upon my haters the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall behold my enemies i. e. having God for my auxiliary I shall without fear look on them Here it is applied more generally to all pious men and must still be rendred shall behold or look upon his oppressors or distressers the meaning still being proportionable he shall behold them securely confidently look in their faces as we say as being now no longer under their power being freed from their tyranny and pressures The Chaldee which rendred it Psal 44. by seeing revenge here change it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemption deliverance from his distress V. 10. Melt away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve or melt being joyned with seeing grieving and gnashing with the teeth expressions of the wicked man's envy may be thought to belong to the same matter consuming or melting away with grief But the word signifying any kind of melting consumption or dissolution outward of the estate as well as inward of the mind that particularly which is caused by putrefaction that may as probably be the notion of it here and so it best agrees with that which follows the desire of the wicked shall perish Whilst pious men thrive and prosper wicked men decay consume melt away and all their covetousness worldly-mindedness earnest pursuit of wealth so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire imports comes to nought and perisheth The Syriack therefore for melting reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be taken away or destroyed The Hundred and Thirteenth PSALM Praise ye the Lord. The hundred and thirteenth is a thankfull commemoration of the glory and condescensions of God and the great and signal works of his providence to the most afflicted abject creatures never more discernible than in the work of redemption and from the matter of it was by the Hebrews styled as the two former Hallelujah See note a on Psal 106. and 111. 1. PRaise O ye servants of the Lord praise the name of the Lord. Paraphrase 1. All faithfull servants of God are most nearly concerned and obliged chearfully to celebrate and commemorate the great and glorious and gracious works of God 2. Blessed be the name of the Lord from this time forth for evermore Paraphrase 2. To him therefore be all possible praise and glory ascribed both now and to all eternity 3. From the rising of the Sun to the going down of the same the Lord's name is to be praised Paraphrase 3. From one end of the heathen world unto the other see Mal. 1.11 his mercies and goodness to mankind especially that great Evangelical mercy the gift of Christ shall be solemnly proclaimed and promulgated 4. The Lord is high above all nations and his glory above the heavens Paraphrase 4. The power and dominion of God is paramount the greatest Empires in the world are all subordinate to him He is the one supreme Lord over all the world and not onely of this one people which is called by his name And though the highest heavens be the special place of his mansion yet his glory is infinitely greater than to be incircled or comprehended by them 5. Who is like unto the Lord our God who dwelleth on high 6. Who humbleth himself to behold the things that are in heaven and in the earth Paraphrase 5 6. And above all other ways of expression herein is he most incomparable that sitting in the highest heavens in the greatest majesty he is pleased to descend to this low state of ours to visit us here below in the greatest humility not onely by overseeing overruling and governing the affairs of this lower world but by assumption of our flesh pitching his tent among us and so corporally visiting us in the incarnation of the Son of God 7. He raiseth up the poor out of the dust and lifteth the needy out of the dunghill 8. That he may set him with princes even with the princes of his people 9. He maketh the barren woman to keep house to be a joyfull mother of children Praise ye the Lord. Paraphrase 7 8 9. And as this God of heaven hath been pleased thus to descend and humble himself to us so is he graciously pleased to exalt those that are humbled and from the lowest pitch of worldly vileness and desolation to advance sometimes to the highest dignities even to that of the royal throne 1 Sam. 2.8 at other times to dispense other seasonable mercies children to the barren Sarah and Hannah a●d many the like but especially the gift of grace and of more grace to the humble the glad tidings of the Gospel to the poor For which we are all obliged to pay him our Hallelujahs Annotations on Psal CXIII V. 5. Dwelleth on high The Syntaxis in this place is very poetical and a very discernible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are acknowledged to be in

they are consecrated but have really not the least degree of sense or life in them The materials whereof they are made are perfectly inanimate and the artificers carving on them mouths and eyes and ears and noses and hands and feet and throats is not at all available to give them the use or first faculty of language or sight or any other sense or so much as of breath And then they that can carve and work them to this end specially those that can offer their prayers repose their confidences in such inanimate statues are certainly as to any regular use of their faculties as senseless as irrational as any of them act as contrary to all reasonable or animal rules as meer images would doe if they were supposable to doe any thing 9. O Israel trust thou in the Lord he is their help and their shield Paraphrase 9. Whilst those the best gods that other nations acknowledge are thus perfectly impotent the God of Israel is a God of goodness and of power as able as willing to relieve them that trust in him O let all that are admitted to the honour of being own'd as his people confidently rely and repose their trust in him 10. O house of Aaron trust in the Lord he is their help and their shield Paraphrase 10. And above all those especially that draw nigh to him wait on his altar officiate in his divine service are in peculiar manner obliged to offer up their prayers and repose their affiance in him who hath promised to be present and assistent to them as those which are his proxies and commissioners upon earth to intercede betwixt God and man in things belonging to God 11. Ye that fear the Lord trust in the Lord he is their help and their shield Paraphrase 11. And the same is the duty or rather privilege of all faithfull servants of God to repose their whole trust in him as one that will be sure never to fail them nor forsake them 12. The Lord hath been mindfull of us he will bless us he will bless the house of Israel he will bless the house of Aaron Paraphrase 12. Of this we have had many experiences in the several acts of his power and mercy toward us and each of those is a pawn and ingagement to secure us of the continuance of the like both to our Church and State Temple and People whensoever we have need of it 13. He will bless them that fear the Lord both small and great Paraphrase 13. And the same will he not fail to doe to all true servants of his of what condition soever they are in this world the greatest Prince shall not have any privilege herein above the meanest peasant 14. The Lord shall increase you more and more you and your children Paraphrase 14. And the same blessings which he bestoweth on such he will continue and intail upon their posterity 15. Ye are the blessed of the Lord which made heaven and earth Paraphrase 15. This is a prerogative indeed wherein the pious man infinitely exceeds and surpasses all other men in the world that he and his family and all that come from him are the peculiar province and care of the Creator of all the world and what blessing is there that they may not confidently expect and depend on by that tenure 16. The heavens even the heavens are the Lords but the earth hath he given to the children of men Paraphrase 16. The highest heavens hath God provided for his own palace and court of residence but the other part of the Universe the inferiour globe of earth and air and sea hath he given to man to have the dominion and use of the creatures that are therein 17. The dead praise not the Lord neither any that go down into silence 18. But we will bless the Lord from this time forth and for evermore Praise the Lord. Paraphrase 17 18. And to this vast bounty of his what praises and acknowledgments of ours can ever bear any proportion The most we can doe in discharge of this duty is to bless and serve him constantly whilst we live here and when we are gone off from this scene where this service is performed to him and our bodies laid in their graves where there is nothing but silence no power or opportunities of serving or magnifying God any longer to leave it as a legacy to our posterity through all successions unto the end of the world that they may supply our defects and sing continual Hosanna's and Hallelujah's to him for ever Annotations on Psal CXV V. 1. Not unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred not with us in the notion wherein that is said to be with us which we have or is in our power as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 73.25 who is with me or whom have I in heaven and Gen. 33.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough with me or I have enough V. 4. Idols The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies literally grievances and 't is usually observed that the Jews imposed names of ill omen on the heathen Deities so the feasts dedicated to them in their idiome are proportionably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mourning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrition But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be sad and anxious signifies also by Metonymy to form or frame any thing very diligently applied to God's framing of us Job 10.8 and to enemies distorting and depraving others words Psal 56.5 And in that notion of it also may be deduced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the simulacra idols or Images of the Gentiles which being consecrated by their Priests and thereby thought to be animated by those whose images they are thenceforth are worshipped as Gods So when 2 Sam. 5.21 we reade that the Philistims left there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their images 1 Chron. 14.12 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Gods So S. Augustine De Civit. Dei l. 8. c. 23. tells us of the Theology of the heathens received from Trismegistus that the simulacra or statues were the bodies of their Gods which by some magical ceremonies or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were forced to joyn themselves as souls and so animate and inliven those dead organs to assume and inhabit them So saith Minutius Isti impuri spiritus sub statuis imaginibus consecratis delitescunt those impure spirits lie hid under the consecrated statues or images and again rapiunt ad se daemonia omnem spiritum immundum per consecrationis obligamentum they catch and force to them the devils and every unclean spirit by the band of consecration the spirits are supposed to be annext and bound to them by their magical rites and ceremonies So Arnobius cont Gent. l. 6. Eos ipsos in his signis colitis quos dedicatio infert sacra fabrilibus efficit inhabitare simulacris the heathens in the images worship

in joy Paraphrase 5. And this wilt thou doe in thy good time give them as us a joyfull return after so sad a time of captivity 6. He that goeth forth and weepeth bearing precious seed shall doubtless come again with rejoycing bringing his sheaves with him Paraphrase 6. And the poor man that carries out his handfull or small proportion of seed and looks upon it with some sadness as a melancholy thing to cast that away to rot in the earth which cost him much labour to get into his granary to bury that in the clods which was prepared for his sustenance and so takes his leave of it with wet eyes sends his tears and prayers after it cannot be more joy'd to bring home in time of harvest full loa●s of sheaves into his barn as the reward from heaven of his faith and patience than we have all reason to be at this time having so unexpected a return from God to all the prayers and tears which we have long poured out to him Annotations on Psal CXXVI V. 1. Dream The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be best rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as those that are recovered from sickness for 't is but a figurative signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein 't is used for dreaming Jer. 23.25 and elsewhere The word signifies originally fat or gross and thence healthy and strong and recovered to a firm Athletick habit of body So Isa 38.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou wilt recover me as appears by what follows and make me to live To this sense and not to that of dreaming all the ancient interpreters seem to have understood it the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin consolati and so the Arabick and Aethiopick as men comforted i. e. restored to strength again as in the place of Isaiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having recovered made to live not misreading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to spare as some fansie but by this of comfort expressing health of mind which is opposite to sorrow and exprest by laughter and singing v. 2. In this sense the Syriack also reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they that rejoyce And this is most probably the meaning of it V. 4. South The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a dry and desart place Jud. 1.15 Thou hast given me the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of driness a dry and a barren land give me springs of waters So Isa 21.1 As whirlwinds in the dry ground The LXXII both there and here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the south and so by a metonymie the word signifies because the southern parts by reason of the heat of the sun are dry But in this place the adjunct rivers doth sufficiently evidence how 't is to be understood questionless for a dry ground which wants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torrents floods to inrich it for to those floods on a dry ground is this return to captives fitly compared And thus the Chaldee at large paraphrases it Lord return our captivity as the earth is turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the springs or goings out of water break out in time of driness Yet if by the south we understand a southern countrey as Aegypt and the like which being very dry makes use of overflowings to inrich the grounds and in its greatest exigence in the heat of summer when parcht and dried up to all humane expectation utterly hopeless the melted snow of Aethiopia sends down plenty of water to it and thence the whole countrey is fully irrigated the sense will be still the same for then the south and dry ground will be the same thing To which purpose 't is observable that Aethiopia in Scripture is called the south 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt. 12.42 the Queen of the South i. e. of Sheba or Meroe And therefore Abu Walid rendring it the South gives the reason of mentioning that especially because saith he of the driness of the region and probability of dearth therein did not God when they even despair cause waters to flow on their ground So R. Tanchum makes either meaning to be indifferent The Jewish Arab renders the place Lord turn our captivity as pools which return to the desart V. 6. Precious The Hebrew here reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw signifies a small measure such as may readily be drawn without any assistance of wheels c. So the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traham a sledge or a dray used for slighter purposes and so a cart to carry seed to the fields This is of a small sise containing little and accordingly Job 38.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most probably signifies a little of wisedom The copies of the LXXII there reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a small carriage of wisedom which is there preferred before the richest jewels In like manner the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or small carriage of seed is opposed to the sheaves in the plural the perhaps many wagon-loads of those which are brought home in the harvest And thus no question it is to be understood not of precious seed which is not so fitly opposed to the sheaves but of the small contemptible quantity of seed that is sown and comes back multiplied in the harvest The LXXII and the Syriack and Arabick and Latin and Aethiopick do not at all interpret the word but onely reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting or carrying out their seed and the rest to the same sense But the Jewish Arab reads expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and carrieth a basket of seed or seed-lip and so Abu Walid interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such a vessel in which the sower carrieth his seed The Hundred and Twenty Seventh PSALM A Song of Degrees for Solomon The hundred twenty seventh is thought to have been first composed by Solomon whose name being Jedidiah may be referred to v. 2. and then is his compendium of Ecclesiastes to set down the vanity of worldly solicitude without God's blessing as in all things so in that of children the greatest blessing of life It was one of those that were by the Levites sung aloud in commemoration of God's mercy in the return from the captivity 1. EXcept the Lord build the house they labour in vain that build it except the Lord keep the city the watchman waketh but in vain 2. It is vain for you to rise up early to sit up late to eat the bread of sorrows for so he giveth his beloved sleep 3. Lo children are an heritage of the Lord and the fruit of the womb is his reward Paraphrase 1 2 3. There is no way in the world to attain any secular wealth or safety save onely from the blessing of God the authour and

but the LXXII and the Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excussorum from the original use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excussit from whence indeed comes both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an infant and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age from childhood to twenty five years old So for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his quiver v. 5. they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his desire but that probably by way of paraphrase filling his quiver with children being but a poetical expression for having as many as he desires V. 5. The gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gate of the city is the place of Judicature their courts being there kept Deut. 25.7 and the places of execution a little without the gates Heb. 13.12 So Deut. 21.19 Zach. 8.16 And so the Chaldee interprets here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the gate of the house of judgment There contentions and suits are heard and determined and by way of preparation to that are pleaded and that is here meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they speak with their enemies their accusers or plaintiffs there The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they contend or manage any suit For to those uses mens children as friends and assistants are usefull to their parents as well as to repel open force or violence The Jewish Arab reads in places of convention The Hundred and Twenty Eighth Psalm A Song of Degrees The hundred and twenty eighth is a short enumeration of the present felicities which from God's special blessing are ascertain'd to every pious man It was on that account thought fit to be solemnly pronounced by the Levites and sung after the return from the captivity as a special eminent blessing of God to his people 1. BLessed is every one that feareth the Lord that walketh in his ways Paraphrase 1. There is no such assurance of the comforts and felicities of this life as that which is made over by God to all pious obedient servants of his 2. For thou shalt eat the labour of thine hands happy shalt thou be and it shall be well with thee Paraphrase 2. Such men shall not fail of a blessing on all their honest labours but have plenty here and which is much more take comfort in injoying that plenty which covetous worldly men never doe and after an age of felicity and prosperity here continued save onely when God sees fit to give his mixture of the cross shall be transplanted to eternal immarcescible joys 3. Thy wife shall be as the fruitfull vine by the sides of thine house thy children like Olive plants round about thy table 4. Behold thus shall the man be blessed that feareth the Lord. Paraphrase 3 4. One prime and special blessing of heaven it is that he shall have a fruitfull wife and a plentifull and prosperous family of children Of the former of which the clusters of such a vine as may for its fertility be stiled the great bearer hanging so thick that they even cover the walls of the house where they were wont to be planted is the fittest resemblance and of the latter the verdure of the Olive is a proper emblem with which as the tables without doors were wont to be surrounded so shall his table be adorned and incompassed with a multitude of flourishing children All true temporal felicity is comprised in this and this shall be the pious man's portion 5. The Lord shall bless thee out of Zion and thou shalt see the good of Jerusalem all the days of thy life 6. Yea thou shalt see thy childrens children and peace upon Israel Paraphrase 5 6. And whatever else he can stand in need of it shall be performed to him by God in answer to his prayers which he offers up in his holy place and as an accomplishment of felicity to him his intercessions shall be heard for others even for the publick of the nation he shall be an instrument and a witness of good to the whole land God shall be atoned by such as he and turn the captivity of his people by way of return to his prayers and faith and patience God shall inlarge his days and crown them with that double blessing of old age first the sight of a numerous posterity and secondly the restoring of peace and prosperity to the Kingdom Annotations on Psal CXXVIII V. 3. Fruitfull vine In all countreys the several sorts of vines have several names and appellations among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and one sort seems here to be known by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit-bearing vine as among us t is ordinarily to style such a kind of fruit the great bearer Vines it seems were then planted on the sides of houses as now they are among us and not onely in vineyards to stand by themselves and to that also the Psalmist here refers So likewise of Olive-plants 't is observable not onely that tables were drest up with the boughs of them ramis felicis Olivae but that in the Eastern countries they were usually planted as in arbours to shade the table entertainments being made without doors in gardens under that umbrage which gave all the liberty of the cool winds and refreshing blasts An image whereof we have Gen. 18.4 wash your feet and rest your selves under the tree and a full expression Hest 1.5 the King made a feast in the court of the garden of the King's palace The Hundred and Twenty Ninth PSALM A Song of Degrees The hundred twenty ninth is the recounting of the many dangers of God's people and the many wonderfull deliverances which God hath afforded them and foretelleth the utter destruction of all the enemies thereof It seemeth to have been composed by Ezra or some of that time at the return from the captivity 1. MAny a time have they afflicted me from my youth may Israel now say 2. Many a time have they afflicted me from my youth yet they have not prevailed against me Paraphrase 1 2. 'T is now a most proper vacant season to recount the very many invasions and distresses which the people of Israel have met with from the beginning of their being a nation from all which God hath wonderfully assisted and defended them 3. The plowers upon my back they made long their furrows 4. The Lord is righteous he hath cut asunder the cords of the wicked Paraphrase 3 4. We have now for some length of years been severely chastised by oppressing tyrants but God hath at last in his great mercy delivered us out of their hands 5. Let them all be confounded and turned back that hate Zion 6. Let them be as the grass upon the house tops which withereth afore it groweth up 7. Wherewith the mower filleth not his hand nor he that bindeth sheaves his bosom 8. Neither do they which go by say The blessing of the Lord be upon you we bless you in

to add a little more what this morning watch was or of how many hours it consisted because in this matter the computation of the Old and New Testament doth appear to differ In the Old Testament we find but three watches in the night and then each must consist of four hours The first is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the watches Lam. 2.19 the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle watch an evidence that there were but three Judg. 7.19 the third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the morning watch Exod. 14.24 and accordingly here we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the watchers in the morning And so in the Talmud tr Berachoth Rabbi Eliezer saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are three watches in the night and so afterward R. Isaac also And that thus the night was divided among the Grecians also appears by Homer in the 11th of the Iliads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the larger part of the night that of two portions of it was past and now the third portion of division remained On which saith Eustathius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes the night according to the ancients to be divided into three watches in like manner as the day also saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morning or evening or midday Yet in the New Testament it is evident there were four watches in the night among the Jews introduced as several other customs from the Romans mentioned Mar. 13.35 under the styles of evening midnight cockcrowing and morning and so Matth. 14 25. Jesus came to them in the fourth watch of the night The verse is by the Jewish Arab rendred So my soul is to him of or from the keepers or guard by day and the keepers or guard by night and in a note he saith that this is not a literal version yet a rendring as he supposed of the sense to express his continual doing it through the whole course of night and day Kimchi reads My soul is to the Lord of the watchers for the morning i. e. waiteth in the night for the Lord that it may be of those that watch for the morning i. e. that rise in the morning-watch to pray and the repeating the words sheweth their continual course and custom so to doe The Hundred and Thirty First PSALM A Song of Degrees of David The hundred thirty first is a profession of humility as that which best qualifies for God's mercy and is the onely sure foundation of hope in him It seems to have been first formed by David in the time of his distresses to vindicate himself before God of the accusation which Saul's sycophants so studiously threw upon him that he designed mischief to Saul and thereby the kingdom to himself And after it was appointed to be used at the return from captivity no temper better becoming those that have received the greatest mercies than that of humility and affiance 1. LOrd mine heart is not haughty nor mine eyes lofty neither do I exercise my self in great matters or in things too high for me Paraphrase 1. O Lord I have always indeavoured to keep all pride and ambition out of my heart not to meddle with things of weight and difficulty and such as are above my strength to manage 2. Surely I have behaved and quieted my self as a child that is weaned of his mother my soul is as a weaned child Paraphrase 2. But on the contrary to learn and practise humility self-denial resignation and submission to the will of God to look on my self as a most feeble impotent child able to doe nothing of my self but wholly to be directed supported and inabled by him in all my undertakings and so to wean my self from my natural affections and desires as an infant is when he is estranged from his mothers breast 3. O Israel hope in the Lord from henceforth and for ever Paraphrase 3. And the same temper I shall recommend to all pious men as that which will for ever stand them in most stead with an utter abrenunciation of all self-trusts or secular confidences to roll and repose themselves wholly upon God who will undoubtedly answer and supply and never be wanting to them that thus depend on him Annotations on Psal CXXXI V. 2. Surely I have behaved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is according to sense to be rendred quin but. The LXXII attending to the letter render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if not For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set or dispose the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I put my hand upon my mouth and the LXXII to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was humbly disposed and so most rationally it is to be rendred if not by force of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet by virtue of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows which notes imposing silence upon himself and then the putting preparative to that must be the putting the hand upon the mouth and so the Chaldees rendring may seem rather a supply of an Ellipsis than by way of paraphrase But there is another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to level Isa 28.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he hath made plain the face of the ground a scheme which the Baptist uses for working such a temper in the heart as is qualified for the reception of piety Luk. 3.5 To which that of the LXXII comes nearer humility and lowliness of mind being the plain meaning of that other more poetical phrase For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but have elevated but hereby they have varied the sense little their if I have not humbled but exalted my soul being all one in effect with I have not exalted but humbled The similitude that follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a weanling with or toward the mother so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies with or toward is a denotation of the greatest obedience and dependence and self-denial and resignation that can be for so the weanling though he begin to goe and speak and live without the teat yet wholly depends on the mothers aid and teaching and provision for each of these And so in the application my soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a weanling with me where yet the LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as retributions from another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to retribute which cannot belong to that place The Jewish Arab reads But I have equalled my soul and made it like to a weanling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that desireth after his mother as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were of the same notion with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be like and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that were much alike in signification The sense he gives in a note I cast my affairs on the Lord

commemorate the mercies of God most chearfully we could not think it a season to make use of them and therefore hanged them on the trees in a neglected forlorn manner 3. For there they that carried us away captive required of us a song and they that wasted us required of us mirth saying Sing us one of the songs of Zion Paraphrase 3. Then they that had carried us up their captive slaves would needs have us reci● some of those joyous hymns which we were wont to sing in our solemn festivals at the Temple 4. How shall we sing the Lords song in a strange land Paraphrase 4. But our Levites gave answer presently that it was not fit for them ●o sing those festival hymns that belonged to the praises of the God of Israel at a time of publick mourning and withall in a ●and and among a people that acknowledged him not for God or indeed any where but in the Temple the place of his solemn festival worship 5. If I forget thee O Jerusalem let my right hand forget her cunning Paraphrase 5. 'T is not possible for us so to put off the memory of our sufferings so to devest our selves of our great concernments and interests in the welfare of Jerusalem which now is despoiled of her inhabitants or to put off the sorrow conceived for the loss of those joyfull advantages of God's publick worship which there we injoyed should we convert such days of mourning as these into seasons of joy 't were not fit we should ever more use those sacred instruments set apart for the praising and glorifying of God 6. If I do not remember thee let my tongue cleave to the roof of my mouth if I prefer not Jerusalem above my chief joy Paraphrase 6. Not fit we should ever be permitted to sing any joyfull hymn again if we can think fit to apply it to such purposes as these of pleasing or gratifying our oppressours or indeed ever sing again till we can celebrate our return to our countrey and temple by our singing 7. Remember O Lord the children of Edom in the day of Jerusalem who said Rase it rase it even to the foundation thereof Paraphrase 7. It is more seasonable for us to recount that sad time when our captivation befell us when our unkind neighbours the Edumaeans were so forward to joyn their hands with our enemies to demolish our city and temple utterly see Ezec. 25.12 But for this their malice the time will come when they shall pay full dear see Jer. 49.8 8. O daughter of Babylon who art to be destroyed happy shall he be that rewardeth thee as thou hast served us 9. Happy shall he be that taketh and dasheth thy little ones against the stones Paraphrase 8 9. But alas this is not like to be their lot alone but in the first place the Babylonians themselves they which had laid our city waste are sure to be sadly repayed All their injuries and cruelties to us will be visited on the universality of them even to their infant children the youngest of them shall be dasht to the ground and all their people within a while signally destroyed Annotations on Psal CXXXVII V. 3. Wasted us The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take or lift or carry up and from thence the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an heap from that notion of elevating or raising and from thence it is conceived by some learned men that the verb here signifies laying waste demolishing and so turning cities into heaps but without any example of such signification Others would have it a participle and so to signifie their harps lifted or hanged up v. 2. But the ancient Interpreters all accord in a facile interpretation and that which agrees with the ordinary use of the word for taking or carrying up as that is appliable to deportation or carrying up of captives from their own to another countrey The Chaldee reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that carried us away from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to spoil or prey on and carry away so that word is used Ezec. 26.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we reade they shall make a prey of but the Chaldee there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall carry them away but the LXXII more expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that led or carried us away and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they that subdued us so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subdued Psal 47.3 or as the Syriack use is carried us away And so the Latin qui abduxerunt nos they that carried us away and the Arabick they that snatched us or forcibly carried us thither And thus it agrees well with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that took us captive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that captivated us so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the beginning of the verse The Jewish Arab read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that hanged us up as Buxtorf in his Hebrew Concordance Suspensores nostri Abu Walid mislikes that it should be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heap and would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be radical but the Root to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the meaning to be and or when or seeing our mournfull cry is to them joy or rejoycing Aben Ezra seems to dislike this cited from Moses Hace and proposes two other conjectures as 1. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might in Hebrew signifie to destroy or pull down 2. which he saith is the opinion of some that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by change of letters they that spoiled us V. 5. Forget her cunning In the Hebrew there is no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let my right hand forget which the Chaldee render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let me forget my right hand and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. let my right hand forget me but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let my right hand be forgotten And thus it may well be to express the great and fresh memory and care he hath of Jerusalem that that shall certainly be the last thing which the Psalmist or the Levites in the Psalm will forget But the conjunction here between the right hand and the tongue v. 6. as the two instruments of Musick the one to play as the other to sing do rather incline it to be interpreted by supply of an Ellipsis let my right hand forget i. e. forget to play as my tongue to sing v. 6. V. 6. Above my chief joy The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 head is frequently used for the beginning of any thing and not onely for the principal part of it Gen. 2.10 four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heads are four beginnings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII of rivers So here the

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is literally to be rendred to or in a straight ground so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into a straight ground and the Jewish Arab in a right or straight region and so the Latin in terram rectam by which we are to judge of the reading of the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the right that it should be undoubtedly as Asulanus's copy hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a straight ground By this style is metaphorically signified a regular course of life in obedience to all the commands of God the onely rule of the good man's walking The Syriack have duly explain'd it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into thy way of life that course of living which thou requirest or which may be acceptable to thee The Hundred and Forty Fourth PSALM A Psalm of David The hundred forty fourth is a fiducial and humble prayer to God for deliverance from his heathen enemies and prosperity upon his people and this founded in his former experiences of God's interposition for him for which he humbly praiseth and blesseth his holy name It was composed by David in reflexion as 't is thought by some on Goliah and the Philistims but most certainly of a latter date when he was settled in the Kingdom see v. 2 and 10. By the Jews Kimchi and Saadiah Gaon it is referred to the Messias 1. BLessed be the Lord my strength which teacheth my hands to war and my fingers to fight 2. My goodness and my fortress my high tower and my deliverer my shield and he in whom I trust who subdueth my people under me Paraphrase 1 2. For all the preservations and victories which have been injoyed by me I am infinitely obliged to bless and praise and magnifie the one supreme God of heaven and earth from whom it is that I have received all the strength and skill in military affairs which I have ever shewed an act of whose special mercy and favour preservation and protection I must acknowledge it that I have ever been successfull or safe in any enterprise In him therefore with all reason I wholly repose my full trust and confidence 3. Lord what is man that thou takest knowledge of him or the son of man that thou makest account of him 4. Man is like to vanity his days are as a shadow that passeth away Paraphrase 3 4. For my self I am but a mean infirm frail mortal man subject to all the misadventures which are consequent to the feeble inconstant transitory condition of men and it is an infinite mercy of dignation in God to take so much consideration of me as to make use of me as his instrument in subduing the enemies of his people And herein was David a type of Christ who having humbled himself to assume our humane mortal flesh became by his divine power in that flesh victorious over the powers of hell Heb. 2. b. 5. Bow thy heavens O Lord and come down touch the mountains and they shall smoak 6. Cast forth lightning and scatter them shoot out thine arrows and destroy them 7. Send thine hand from above rid me and deliver me out of great waters from the hand of strange children 8. Whose mouth speaketh vanity and their right hand is a right hand of falshood Paraphrase 5 6 7 8. It must therefore be thine own work O Lord the interposition of thine own almighty hand to which we must owe all our deliverances and preservations If thus thou wilt vouchsafe to own thy servants and by thy messengers and ministers the Angels of thy presence exhibit and presentiate thy self among us then shall all our enemies be disperst and destroyed not by the strength or dint of our weapons but as by thy thunderbolts and darts of lightning by the artillery of heaven by thy divine assistance and protection over us see note on Psal 18. d. And thus be thou graciously pleased to magnifie thy power and mercy to us at this time to deliver us from these puissant heathen armies which have nothing but their own strength and number to depend on or boast of which worship and rely on false idol gods which are not able to help and so are sure to disappoint them and so their hands fail no less in their undertaking than their mouths do when thou the onely Lord of heaven and earth of those angelical hosts comest out and appearest against them 9. I will sing a new song unto thee O God upon a Psaltery and an instrument of ten strings will I sing praises unto thee Paraphrase 9. All the returns that I can make for this mercy is my praising and magnifying thy name for it And that I shall be carefull to perform with the choicest ditties and sweetest instruments and all little enough to resound thy praises who hast wrought so wonderfully for us saying 10. It is he that giveth salvation unto Kings who delivereth David his servant from the hurtfull sword Paraphrase 10. All honour and praise be ascribed to the supreme God of heaven from whom it is that the greatest Kings of the earth receive their strength and authority and to whom they owe all their deliverances and preservations And the same strength and power of his hath he graciously pleased to afford me at this time that have no other title to it but that I am his servant and of my self so much weaker than my adversaries that I am sure to be destroyed by them if God do not defend and preserve me 11. Rid me and deliver me from the hand of strange children whose mouth speaketh vanity and their right hand is a right hand of falshood Paraphrase 11. O be thou now pleased to continue this thy mercy to me the enemies being still the same idolatrous heathen wicked men that do not acknowledge or confess the true but profess and depend on false Idol gods and seasonably at this time to rescue and preserve me out of their hands 12. That our sons may be as plants grown up in their youth that our daughters may be as corner-stones polished after the similitude of a palace 13. That our garners may be full affording all manner of store that our sheep may bring forth thousands and ten thousands in our streets 14. That our oxen may be strong to labour that there be no breaking in nor going out that there be no complaining in our streets Paraphrase 12 13 14. Be thou pleased at length to restore peace and prosperity to the land that our families may flourish in goodly and beautifull children that our provisions at home and our flocks and herds abroad may be very thriving and prosperous and that those goods which thy blessing bestows upon us may not be in danger of hostile invasions that we may possess and injoy our selves in a chearfull continued peace without any disturbances or disquiets 15. Happy is the people that is in such a case yea happy is the

solicitude for those which humbly and faithfully depend on him when they have no means to provide for themselves See Matth. 6.25 26. 10. He delighteth not in the strength of the horse he taketh no pleasure in the legs of a man 11. The Lord taketh pleasure in them that fear him in them that hope in his mercy Paraphrase 10 11. In like manner 't is not the strength or agility of horse or man the military prowess or other humane excellencies which recommend a man to God or have any pretense of right to challenge any victories or prosperous successes from him but the fear of God a constant obedience to his commands and an affiance and trust and dependance on him not by any tenure of merit in our selves but onely of free undeserved mercy in him is that which hath the assurance of acceptance from him and is blest with more eminent prosperities from him than all other intellectual or corporal or even moral excellencies without this 12. Praise the Lord O Jerusalem praise thy God O Sion 13. For he hath strengthened the bars of thy gates he hath blessed thy children within thee 14. He maketh peace in thy borders and filleth thee with the finest wheat Paraphrase 12 13 14. At the present the whole Kingdom and Church of the Jews are most eminently obliged to acknowledge and magnifie the great power and mercy of God who hath now restored peace and plenty and all kind of prosperity unto both and not onely so but confirmed their security unto them fortified them against all fears of hostile invasions 15. He sendeth forth his commandment upon earth his word runneth very swiftly 16. He giveth snow like wool he scattereth the hoar frosts like ashes 17. He casteth forth his ice like morsels who can stand before his cold 18. He sendeth out his word and melteth them he causeth his wind to blow and the waters flow Paraphrase 15 16 17 18. And this as a work of the same omnipotent power which continually shews it self to all the men in the world in some instance or other They that have not such signal miraculous deliverances or rescues have yet other most convincing evidences of his divine power and providence which by the least word spoken or appointment given immediately performs the most wonderfull things Of this sort there is one vulgar but yet wonderfull instance in the coming of great frosts and snows and the vanishing of them again whensoever he pleases without any visible mediate cause of it we have great snows that descend silently and within a while lie in a great thickness as a fleece of white wool upon the ground and no sheep is more warmly clad than the earth is by this means At another time the frost comes and scatters but a few ashes as it were upon the surface of the earth and yet by that means the whole surface of the earth and waters is congealed into a firmness as strong as Crystal able to bear any the greatest weight and upon the face of the ground a multitude of small pieces of ice are scattered like morsels of bread without any appearance of moisture in them and the severity of this cold so great that no man can either resist the force of it or long support it And when both the earth and waters are thus crusted and no humane means can dissolve it God doth but send out a warm southerly wind and as at a word speaking the snow and the frost immediately melt and come down in full streams of water upon the valleys A thing very observable and sufficient to make known a divine power and providence to all men in the world 19. He sheweth his word unto Jacob his statutes and his judgments unto Israel 20. He hath not dealt so with any nation and as for his judgments they have not known them Praise ye the Lord. Paraphrase 19 20. But his mercies and dispensations unto his Church and people of the Jews are infinitely above the proportion and weight of these He hath made known his will to them given them very many admirable laws and ordinances moral and judicial and ritual And herein have they the privilege and advantage above all other nations in the world who were not vouchsafed such illustrious revelations of the will of God as they till the Messias promised to all nations and not onely to the Jews should come and take down the partition and bring all in common into one pale and make known to every creature what was before given to the Jews peculiarly and add more divine precepts of inward purity and more clear revelations of most transcendent celestial promises than the Jews themselves had formerly received For this and all other his infinite goodness and mercy blessed be the name of the Lord for evermore Annotations on Psal CXLVII V. 7. Sing The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Interlinear renders Respondete may here deserve to be considered The theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies either to begin or answer in speaking or singing and so may here in lauds be appliable either to the Praecentor that begins the hymn or to them that follow and take up the counterpart In the first sense it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to answer by which it is ordinarily rendred is sometimes used where there is no precedent speech to which any reply should be made and so simply signifies to speak and not to answer see Mar. 2.14 So Exod. 15.21 of Miriam 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we reade she answered them Sing ye to the Lord but it should be She began to them in the song The LXXII duly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she began to them So Num. 21.17 Israel sang this song Spring up O well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LXXII again reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begin And so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Answer but Begin to the Lord in confession or acknowledgement of his power and mercy And so here follows sing praises upon the harp The Praecentor beginning with the voice it was ordinary for the instruments to follow to the same tune and key V. 9. The beast How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this and other places is to be rendred and how it critically differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living creature is not resolved among the Hebrews That which is most generally received from Genebrard and Mercer and others is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a tame beast such as are usefull among men either for work or food as Oxen Sheep c. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a wild beast and to this the LXXII here incline which render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin jumentum by which the tame beasts are signified those that are usefull among men and so Psal 148.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wild beasts are set to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living creatures and 〈◊〉

10 15 34 2 17 3 50 2 Fine gold 19 10 64 2 Finest wheat 81 16 234 2 Fire brimstone 11 6 37 2 Firmament 19 1 61 1 Firmament of his power 150 1 406 1 Firr-trees 104 17 295 2 Flattereth 36 2 110 1 Flee away 55 6 162 1 90 10 261 1 the Floud 29 10 90 2 Fly apace 68 12 193 1 divers sorts of Flies 78 45 225 2 Follow it 94 1● 27● ● their Folly 49 13 146 2 not turn to Folly 85 8 246 1 Fools 107 17 312 2 Footsteps 58 10 171 2 89 51 256 2 139 5 383 1 For 102 9 287 1 118 12 337 1 For I shall 10 6 33 1 For so 127 2 366 2 For ever 37 28 114 2 66 7 187 2 For ever O Lord 119 89 354 2 For evermore 18 50 60 1 Forget her cunning 137 5 379 1 Forgiven the iniquity 85 2 246 1 Former 89 49 256 1 Forsake 138 8 381 2 Foundation 87 1 247 1 Foundations 11 3 37 1 portion for Foxes 63 10 181 2 Free 88 5 250 1 Freely sacrifice 54 6 160 1 Fret 37 7 114 1 From the Lord 121 2 360 1 Frost 78 47 225 2 a Froward heart 101 4 284 2 Fruitfull vine 128 3 367 1 Full of children 17 14 53 1 right hand Full of righteousness 48 10 142 2 Fulness 89 11 254 2 Furrows 65 10 185 1 Further not 140 8 387 1 G Gate 69 12 197 1 127 5 366 2 ye Gates 24 7 77 2 Gather 39 6 120 2 56 6 166 2 Gathered together for war 140 2 386 1 Gebal 83 7 237 2 Gentleness 18 35 59 1 Gilead 60 7 176 2 Gittith 8 Tit. 26 1 Given to thee 120 3 358 1 make his praise Glorious 66 2 186 1 Glory 16 9 47 2 30 12 95 2 106 20 307 1 my Glory into 4 2 16 1 with Glory 73 24 208 2 Glory ye 105 3 300 1 God 56 4 164 2 my God 22 2 71 2 meat from God 104 21 295 2 Gods 82 1 235 1 86 8 245 2 97 7 277 1 138 1 380 1 Godly 4 3 16 1 Go in 71 16 199 2 Going out and coming in 121 8 360 2 fine Gold 19 10 64 2 Good 69 18 197 1 104 28 296 2 Good judgment 119 66 353 2 a Good matter 45 1 135 1 Goodness 16 2 45 2 my Goodness 16 2 45 2 Govern 67 4 187 1 as Grass 90 5 259 2 Grave 49 14 146 2 Graves mouth 141 7 389 2 Great 117 2 334 2 Grievous 10 5 33 1 Groweth up 90 5 260 1 128 3 367 1 Grudge 59 15 174 2 Guide thee 32 8 99 1 H Habitation of thy house 26 8 83 2 Habitation of thy throne 89 14 255 1 97 2 277 1 Hagarenes 83 6 237 2 Half their days 55 23 164 2 thy Hand 17 14 52 2 lift up thy Hand 106 26 308 1 thy right Hand 17 7 51 2 110 5 322 2 my soul is in my Hand 119 109 355 2 found their Hands 76 5 216 1 Hand breadth 39 5 120 1 Handfull 72 16 202 1 Happy 146 5 399 1 Harps 43 4 130 2 my Haste 31 22 96 2 soul Hateth 11 5 37 2 as an Heap 33 7 91 2 on Heaps 79 1 228 1 Heapeth up 39 6 120 1 hast Heard me 22 21 74 1 Heard of it at Ephrata 132 6 372 2 Hear me 4 1 16 1 Hear us 20 9 66 1 Hearkning 103 20 290 2 my Heart 27 8 85 1 in the Heart 45 5 135 2 Hearts 84 5 241 1 say in their Hearts 35 25 108 2 Heathens 10 16 35 2 the Heavens 57 10 168 2 68 4 192 1 96 11 276 1 113 5 328 1 Heavens of Heavens 148 4 403 1 by taking Heed 119 9 350 2 iniquity of my Heels 49 5 145 2 Hell 16 10 48 1 Heman the Ezrahite 88 Tit. 249 1 Hermon 89 12 255 1 dew of Hermon 133 3 347 1 Hermonites 42 6 128 1 Hid treasure 17 14 53 1 Hidden ones 83 3 237 1 to Hide me 143 9 392 1 High hill 68 15 193 2 low and High 49 2 145 1 High places 18 33 58 2 to the Hills 121 2 360 1 maketh the Hinds to calve 29 9 90 2 Hold up my goings 17 5 51 1 have Holpen 83 8 237 2 Holy 145 17 397 1 for I am Holy 86 2 245 1 beauties of Holiness 110 3 321 2 Honourable woman 45 9 136 2 Horn of David 132 17 373 2 mine Horn shalt thou exalt 92 10 267 2 Horns of the Altar 118 27 338 2 Horrible pit 40 2 127 1 keep House 113 9 328 2 Houses 83 12 238 1 to his own Hurt 15 4 44 1 I O Jacob 24 6 77 1 Jah 68 4 192 1 Idols 96 5 274 1 115 4 331 1 Jehovah 83 18 239 2 If ye will 95 7 272 1 Image 73 20 208 2 Imagine mischief 62 3 179 1 substance yet Imperfect 139 16 384 2 Inclosed 17 10 51 2 22 16 73 2 Inditing 45 1 135 1 my Infirmity 77 10 219 2 Inhabitest 22 4 72 1 Inheritance 78 55 226 2 Iniquity 18 23 58 1 31 10 96 1 former Iniquities 79 8 228 1 Inlarge my heart 119 32 352 1 Instructed 2 10 10 1 16 7 47 1 Instrument of ten strings 33 2 91 1 Integrity 25 21 81 2 Intended evil 21 11 68 1 Inward parts 51 6 157 2 exceeding Joy 43 4 130 1 sacrifices of Joy 27 6 85 1 be Joyfull 98 8 279 2 Joyfull sound 89 15 255 1 out of Joynt 22 14 73 1 laid in Irons 105 18 300 2 Ishmaelites 83 6 237 2 Issues from death 68 20 134 1 Judge 75 7 214 2 135 14 376 1 their Judges 141 6 389 1 when thou Judgest 51 4 153 1 executed Judgment 106 30 308 1 good Judgment 119 66 353 2 thrones of Judgment 122 5 361 2 coles of Juniper 120 4 358 2 Justice 89 14 255 1 doe Justice 82 3 235 2 K Kadesh 29 8 90 1 Keep 119 1 350 1 shalt keep them 12 7 39 1 Kiss the son 2 12 11 1 I Know it not 35 15 108 1 Knewest my path 142 3 390 1 let him be Known 79 10 228 2 L to Labour 144 14 394 1 Lamp 132 17 373 2 Law-giver 60 7 177 1 Leanness 106 15 306 2 Leannoth 88 Tit. 249 1 Leap 68 16 194 1 Leaped 18 29 58 1 Leave not 141 8 389 2 Lebanon 29 6 89 2 Lest if thou 28 1 87 1 Let me not wander 119 10 351 1 Let the words 19 14 64 2 Let them 35 4 107 1 Leviathan 74 14 211 2 104 26 296 1 their Life 78 50 226 1 in this Life 17 14 53 1 Lift up 4 6 17 2 102 10 287 2 Lift up thy feet 74 3 210 1 Lift up your heads 24 7 77 2 my hands will I Lift up 119 48 353 1 Lift up his soul 24 4 77 1 Lifted up his hand 106 26 308 1 Light 97 11 278 2 the Light 74 16 212 2 Light

of thy countenance 44 3 132 1 Lighten mine eyes 13 3 40 1 Like as a Lion 17 12 52 1 thy Likeness 17 15 53 2 their Line 19 3 62 1 Lines 16 6 47 1 Lions roar after their prey 104 21 296 2 young Lions 34 10 104 1 shoot out the Lip 22 7 72 2 as long as I Live 116 2 333 1 that I may Live 119 17 351 2 Living 58 9 171 2 book of the Living 69 28 197 2 land of the Living 27 13 86 2 Loathsome disease 38 7 118 2 as the Locust 109 23 319 1 Loins 38 7 118 1 Longeth 63 1 180 1 Look unto the hand 123 2 362 1 Lord 56 4 165 2 96 10 275 1 110 5 322 2 my Lord 110 1 321 1 Lot 16 5 46 2 children of Lot 83 8 237 2 I Love the Lord 116 1 333 1 song of Loves 45 Tit. 135 1 Loving kindness 107 43 313 2 Low and high 49 2 145 1 Lust 78 18 225 1 my Lying down 139 3 383 1 M Mad against me 102 8 286 2 Magnified thy word 138 2 381 1 Mahalath 53 Tit. 159 1 Maintainest my lot 16 5 46 2 Make me to go 119 35 352 2 Make mention 87 4 246 2 Maketh my feet 18 33 58 2 this Man 87 4 247 1 what is Man 144 3 393 1 given in Marriage 78 63 226 2 Marvellous things 98 1 279 1 Maschil 32 Tit. 98 1 Meat from God 104 21 295 2 Meditation 5 1 19 1 Melt away 112 10 327 2 Melteth 119 28 352 1 Men 73 5 207 1 the Men 17 1● 53 1 Mercy 85 10 246 2 Mercifull 145 17 397 2 Mesech 120 5 358 2 Michtam 16 Tit. 45 1 Mighty 89 19 255 2 ye Mighty 29 1 89 1 82 1 235 1 89 6 254 1 Mischievous things 38 12 118 2 my Moisture 32 4 98 1 a Moment 30 5 94 2 a M●th 39 11 120 2 my Mountain 30 7 94 2 Mountains 114 4 329 2 Mountains round about Jerusalem 125 2 364 1 go up by the Mountains 104 8 294 2 sin of their Mouth 59 12 174 2 thy Mouth 103 5 289 1 breath in their Mouths 135 17 377 2 with the Multitude 42 4 122 2 Muth-Labben 9 Tit. 28 1 my God 22 2 71 2 N whose Name is Jehovah 83 18 237 2 Nations 117 1 334 1 Neginoth 4 Tit. 16 1 Nehiloth 5 Tit. 18 1 a Net in a pit 35 7 107 1 New moon 81 3 233 1 by Night 91 5 264 1 Night watches 119 148 356 2 Nobles 83 11 238 1 Not unto us 115 1 331 1 for Nought 44 12 132 2 the Numbers 71 15 199 1 O Of him 104 34 296 2 Offend 73 15 208 1 119 165 357 1 fresh Oil 92 10 207 2 mine ear hast thou Opened 40 6 127 1 Oracle 28 2 87 1 set a wicked man Over him 109 6 117 2 Outgoings 65 8 184 1 Owl 102 6 286 2 P like high Palaces 78 69 226 2 Panteth 42 1 127 1 Passed 37 36 115 2 his Pasture 95 7 272 1 Pastures 65 13 185 2 Paths 65 11 185 2 enemies of Peace 120 6 359 2 People 107 32 313 1 thy People 110 3 321 1 Perfect 18 32 58 2 Perfect that which concerneth me 138 8 381 2 end of all Perfection 119 96 355 1 Perish from the way 2 12 11 2 Persecute 10 2 32 1 arrows against the Persecutors 7 13 24 2 Pierced 22 15 73 2 Pit 35 7 107 1 proud have digged Pits 119 85 354 2 Play 104 26 296 2 at his Pleasure 105 22 301 1 the Plowers Plowed upon 129 3 368 1 Pluck it out 74 11 211 2 rain filleth the Pools 84 6 243 1 Portion of their cup 11 6 38 2 Possessed my reins 139 13 384 1 Posterity 109 13 319 1 Pots 58 9 171 1 68 13 193 1 great Power 37 35 115 1 Power for ever 66 7 187 2 thy Power 110 3 321 1 Practice wicked works 141 4 388 1 Praise 56 4 165 2 God of my Praise 109 1 117 1 Praise the Lord 106 Tit. 306 1 111 1 324 1 worthy to be Praised 18 3 57 1 his Prayer become sin 109 7 318 1 Preparedst room 80 9 230 1 Presence 31 20 96 2 Presumptuous sins 19 13 64 2 Preserveth 31 23 97 1 Preventest 21 2 68 1 Pretious seed 126 6 365 2 Pretious in the sight 116 15 333 2 Priests 99 6 280 2 Privily set 10 8 33 2 Promotion 75 6 214 2 Proud 119 85 354 2 123 4 362 2 Proud heart 101 5 284 2 Proud waters 124 5 363 1 Provisions 132 15 373 1 a Psalm 3 Tit. 12 1 take a Psalm 81 2 233 1 those that Published it 68 11 192 2 Puffeth 12 5 38 1 Pure 19 8 64 1 I am purposed 17 3 50 2 Putteth away 119 119 355 2 Q Quench 104 11 295 1 Quenched 118 12 336 1 R Rage 2 1 7 1 Rahab 87 4 247 1 Ran 77 2 219 1 they Rebelled not 105 28 301 2 Rebellious 78 8 224 1 Rebuke 68 30 194 2 Rebuke of thy countenance 80 16 231 2 Receive me 49 15 147 2 Reckon'd up 40 5 127 1 they Reel 107 27 313 1 Reins 16 7 47 1 Rejoyce on every side 65 12 185 2 Remember 20 3 65 1 20 7 66 1 42 4 127 1 bring to Remembrance 38 Tit. 117 1 to be Remembred 111 4 325 1 Repent himself 135 14 377 1 Reproach 57 3 168 1 79 12 228 2 a Reproach of men 22 6 72 2 Request of his lips 21 2 68 1 Rest 37 7 114 1 Restrein 76 10 216 2 Return 73 10 207 2 Returned 60 Tit. 176 1 for a Reward 40 15 123 2 Rewarded 7 4 23 1 Rideth upon the heavens 68 4 192 1 Right 135 14 376 1 Right O God 17 1 50 1 Right hand 17 7 51 2 98 1 279 1 144 8 394 2 Right hand of falshood Ib.       Righteous 37 25 114 2 145 17 397 2 Righteousness 17 15 53 2 24 5 77 1 48 10 142 2 72 3 201 1 85 10 246 2 119 123 356 1 143 1 391 1 unto Righteousness 94 15 270 2 counted to him for Righteousness 106 31 308 2 Rivers 1 3 4 2 74 15 212 2 my Roaring 22 1 73 2 Rock 18 1 57 1 Rock of my salvation 89 26 356 1 stony Rock 81 18 234 2 the Rod 74 2 210 1 their Rulers 68 27 104 2 Run continually 58 7 170 1 Runneth over 23 5 75 1 S Sabbath 92 Tit. 267 2 Sacrifice 118 27 338 1 Salmon 68 14 193 2 Salvation 132 16 373 1 cup of Salvation 116 13 333 2 Sanctuary 63 2 181 1 114 2 329 1 134 2 375 1 Save Lord 20 9 66 1 Scattered 92 9 267 1 Sea 65 5 184 1 at the Sea 106 7 306 1 wide Sea 104 25 296 1 Seat 1 1 4 1 the Secret 81 7 233 2 Secret of thy presence 31 20 96 2 See his desire 112 8 327 1 Seek 10 4 32 2

Seek thy face 24 6 77 2 Seek till thou find none 10 15 34 2 Seise 55 15 163 2 Selah 3 2 13 2 he Set 19 4 63 1 Set themselves 2 2 7 1 Shall yield 67 6 188 1 Shame 40 15 123 2 Shapen in iniquity 51 5 153 2 bindeth Sheaves 129 6 368 2 Shechem 60 6 176 2 like Sheep 49 14 146 2 Shields of the earth 47 9 139 2 Shiggaion 7 Tit. 22 1 cast out my Shoe 60 8 177 1 Shoshannim 45 Tit. 135 1 Shot out 18 14 57 2 Shouteth 78 65 226 2 Shushan 60 Tit. 176 1 Signs 105 27 301 2 for Signs 74 4 211 1 Silence 50 3 150 1 83 1 237 1 Silent 22 2 72 1 31 17 96 2 his prayer become Sin 109 7 318 1 Sinai 68 8 192 1 68 17 194 1 Sing 104 12 295 1 147 7 401 1 beautifull for Situation 48 2 141 1 evil shall Slay 34 21 104 2 Slay them not 59 11 174 1 as a Sleep 90 5 259 2 Slept their Sleep 76 5 216 1 Slide 26 1 82 1 in the Smoke 119 83 354 1 like Smoke 102 3 286 1 Smoother than butter 55 21 163 2 Snail 58 8 170 2 Snares 38 12 118 2 white as Snow 68 14 193 2 Solitary 68 6 192 1 Solitary way 107 4 312 1 Son 2 7 8 2 Soon forgat 106 13 306 1 Sore 38 11 118 2 my Sore ran 77 2 219 1 Sore pained 55 4 162 1 Sorrows 16 4 46 1 18 5 57 1 be Sorry 38 18 118 2 Sought out 111 2 324 1 Soul 105 18 300 2 my Soul 57 4 168 1 69 10 197 1 my Soul is in my hand 119 109 355 2 Soul hateth 11 5 37 2 poured out my Soul 42 4 127 1 South 89 12 254 2 107 3 312 1 126 4 365 1 Spake unadvisedly 106 33 308 2 Speak 115 7 331 2 Speak against thee wickedly 139 20 385 2 there is no Speech 19 3 62 1 Spirit 32 2 98 1 Spoiling 35 12 107 2 Stand in the house of the Lord 134 1 375 1 Standing 82 1 235 1 Stick fast 38 2 117 2 be Still 76 8 216 2 the Stone 118 22 337 2 take pleasure in her Stones 102 14 287 2 Stop the way 35 3 107 1 Strange God 81 9 234 2 Strange language 114 1 329 1 Strange children 144 7 394 1 Stranger 109 11 318 2 in our Streets 144 14 394 2 Strength 78 51 226 1 96 7 275 1 his Strength 59 9 173 1 105 4 300 1 Strength of his head 60 7 176 2 by reason of Strength 90 10 261 1 saving Strength 28 8 88 1 Strengthen 27 14 86 1 a Strong man 19 5 63 2 madest Strong for thy self 80 15 231 2 Stubble before the wind 83 13 239 1 Stubborn 78 8 224 1 Stumbled 27 2 85 1 Submit 18 44 59 1 as long as the Sun 72 17 202 2 for the Sun 19 4 63 2 Commandments are sure 111 7 325 1 Surely 131 2 371 1 Surety 119 122 356 1 Swallow me up 56 1 165 2 Sweareth 63 11 181 2 Sweet counsel 55 14 163 1 thy Sword 17 13 52 2 T Tabernacle 19 4 63 1 Tabor 89 12 255 1 Take a Psalm 81 2 233 1 as a Tale 90 9 206 1 they Talk 69 26 197 2 Tarshish 48 7 142 1 Teach his Senatours 105 22 301 2 they did Tear me 35 15 108 1 Teeth 58 6 170 1 Terrible things 65 5 184 1 Testimony of Israel 122 4 361 1 That I may live 119 17 351 2 They have made 45 8 136 2 Thick trees 74 5 211 1 Thorns 58 9 171 1 Though ye have 68 13 193 1 Thought 48 9 142 2 vain Thoughts 119 113 355 2 thy Thoughts 139 17 385 1 twenty Thousand 68 17 194 1 Thousands of Angels Ib.       Threescore years 90 10 260 2 Thy throne 45 6 136 1 Thy way 5 5 19 2 bring hither the Timbrel 81 2 235 1 a Time when thou mayst be found 32 6 98 2 Time for thee Lord to 119 126 356 1 my Times 31 15 96 2 Together 37 38 115 2 74 8 211 2 Took 56 Tit. 165 1 Tossed up and down 109 23 319 1 Toward 103 11 290 2 Tremble 99 1 280 1 119 120 356 1 Trie 26 2 82 2 thou hast Tried me 17 3 50 1 Triumph 60 8 177 1 108 9 315 1 Troubled 38 6 118 1 77 3 219 1 Trumpet 150 3 406 1 Trust ●0 7 66 1 Trust thou 115 9 331 2 Trust in wealth 49 6 145 2 put their Trust 2 12 11 2 Truth 51 6 157 2 60 4 176 2 85 10 246 2 Turn aside 125 5 364 2 thou Turnest 90 3 259 1 thy Turtle 74 19 213 1 V Vagabonds 109 10 318 2 Vain thoughts 119 13 355 2 take thy name in Vain 139 20 385 2 Vanity 10 7 33 2 94 11 270 1 speak Vanity 144 8 393 2 lying Vanities 31 6 96 1 Verily 37 3 113 1 Vexed 6 2 20 1 Victory 98 1 279 1 Vilest 12 8 39 2 Villages 10 8 33 2 fruitfull Vine 128 3 367 1 Vineyard 80 15 231 1 Violent 86 14 243 1 Visitest 65 9 184 2 Understand 107 43 313 2 with Understanding 47 7 139 1 Unite 86 11 245 2 Untill 94 13 270 1 Unto righteousness 94 15 270 2 Voice 19 3 62 2 Voice of the Lord 29 3 89 1 in the Volume 40 7 123 2 with them that Uphold 54 4 160 1 Upright 111 1 324 1 Land of Uprightness 143 10 392 2 Utmost parts 2 8 9 2 abundantly Utter 155 7 396 1 Utterly 119 8 350 2 W Wait 37 7 114 1 Waiteth for 65 1 184 1 mine eyes Waking 77 4 219 1 Walk on every side 12 8 39 2 Walking 1 1 4 1 a Wall 18 29 58 2 a bowing Wall 62 3 179 1 let me not Wander 119 10 351 1 Warned 19 11 64 2 Wash his footsteps 58 10 171 2 Wash my hands in innocency 26 6 82 2 Washpot 60 6 176 2 Wasted us 137 3 379 1 Watch for the morning 130 6 369 2 night Watches 119 148 356 2 Water-spouts 42 7 128 2 standing Water 114 8 329 2 Waterest 65 10 185 1 Waters 73 10 207 2 Waves 42 7 128 2 made a way to 78 50 226 1 the Way 119 1 350 1 thy Way 5 5 19 2 wicked Way 139 24 385 2 Way everlasting Ib.       Ways of the Lord 138 5 381 2 Ways of them 84 5 241 1 Weakned 102 23 288 2 as a child that is Weaned 131 2 371 2 not We 100 3 282 2 mingled my drink with Weeping 102 9 287 1 Weigh 58 2 169 1 for their Welfare 69 22 197 1 Went with them 42 4 127 2 like a Wheel 83 13 238 2 When 65 9 184 2 78 34 225 1 When I consider 8 3 27 1 when the Wicked 92 7 267 1 W●de Sea 104 25 296 1 dwell in the Wilderness 72 9 202 1 people inhabiting the Wilderness 74 14

reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to acquire or possess which they the rather did because in the latter part they thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fitly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emulate which being so mistaken they were to add somewhat to supply the Ellipsis which might be possest as the man of violence could not and this caused the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contumelies whether in the active sense the wrongs and contumelies which they deal out to others or the reproaches that fall upon themselves for their sins even their punishments in this world As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that style fitly denotes the oppressours violent or injurious V. 34. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surely he derideth the deriders from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derisit they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God resisteth is set against the proud fully expressing the sense though not literally the words for as those that violate and despise God's Law are the proudest rebels so God's setting himself against them contrary to the giving them grace in the latter part is the scorning of them the not hearkening to or relieving their greatest wants And in this their rendring onely changing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God two Apostles recite this verse Jam. 4.6 and 1 Pet. 5.5 CHAP. IV. 1. HEar ye children the instruction of a father and attend to know understanding 2. For I give you good doctrine forsake you not my law Paraphrase 1 2. There is nothing so fit for all young and tender years to be seasoned with to be educated in by the care and discipline of their parents as the Laws of God for the directing of their lives It is the best portion the parent can assign the child more valuable than any other inheritance And then it nearly concerns us all that such a treasure be not cast away upon us that we lay it up safely in the heart make use of it to the direction and conduct of our whole lives and never knowingly or willingly transgress it as long as we live 3. For I was my father's son tender and onely beloved in the sight of my mother 4. He taught me also and said unto me Let thy heart retein my words keep my commandments and live Paraphrase 3 4. No child could be more passionately loved and valued by parents than the writer of this book Solomon was by his father David and mother Bathsheba And the great expression of this their love was the affording him this timely instruction daily inculcating to him the great necessity and advantages of exact and uniform obedience to all the commands of God towards a happy and prosperous life here and the attaining of eternity 5. Get wisedom get understanding forget it not neither decline from the words of my mouth Paraphrase 5. And the same paternal affection obliges me to inculcate this admonition to all the sons of men that whatever labour or industry it costs them they get this treasure into their possession the onely true wisedom and prudence that of knowing their duty of all sorts in order to the practice of it and never neglect or transgress those rules which this book gives them for the direction of their lives 6. Forsake her not and she shall preserve thee love her and she shall keep thee Paraphrase 6. And to this they have all encouragement as well as obligation Nothing shall tend more to their both present and eternal good than a strict unintermitted uniform observation of these rules All safety and tranquility and happiness here is made over to men on these onely terms They that thus keep close to God his providence is engaged to their protection and the very practice of these vertues it self hath a moral efficacy and an assurance of God's blessing accompanying it to keep men from all evil ghostly and bodily here and hereafter 7. Wisedom is a principal thing therefore get wisedom and with all thy getting get understanding Paraphrase 7. And therefore in all reason as this is to be the first and principal of our care to possess our hearts of this treasure so whatsoever else is afterwards sought or pursued must be with its due subordination to that The constant practice of all Christian duties must never be intermitted by the intervention of our secular aims but taken along to accomplish and secure all other acquests to us 8. Exalt her and she shall promote thee she shall bring thee to honour when thou dost embrace her Paraphrase 8. And no man shall ever loose by what is thus bestowed whatsoever value or love thou expressest to this sort of wisedom shall be abundantly repaid to thee by her They that endeavour not onely to exercise themselves constantly in the Law of God but to bring it in credit and fashion in the world to attract and engage all others in the same that prize and love it above all that appears most splendid or amiable in the world shall find this the most certain never-failing course to heap honour and estimation on themselves in the eyes of all such men whose good opinion is worth having And over and above all this the acceptation and praise of God and eternal glory with him hereafter is their most assured reward 9. She shall give to thy head an ornament of grace a crown of glory shall she deliver to thee Paraphrase 9. And indeed this is a special privilege of piety the exercise of Christian graces humility charity temperance c. that it renders thee amiable in the sight of all men S. Peter calls it the ornament of a meek and qu●et spirit 1 Pet. 3.4 and S. Paul mentions it under the style of whatsoever things are honourable and of good report Phil. 4.8 no external ornament or bravery like it the most glorious regal crown doth not give such a lustre to him that wears it as the exercise of these graces doth But this is not all it not onely adorns but protects is by God's blessing and by the radiency of its own beauty a defensative and most sovereign amulet to him that hath it to secure him from the effects of mens malice the maxime being generally true though as other general rules it may bear some exception sometimes that men will not harm them who follow that which is good 1 Pet. 3.13 10. Hear O my son and receive my sayings and the years of thy life shall be many Paraphrase 10. Were I to exhort thee as a father a son most fatherly and prudentially to that whereon thy greatest and most durable weal even in this world depends I should absolutely recommend to thee the constant practice of piety the strict observation of those good rules which true saving wisedom prescribes thee being able to assure thee from heaven and even by a regular consequence that the blessings of a long and happy life do generally attend it From

of the most defamed purity that a profane Age can scoff or rail at this certainly may be allow'd to pass for it Having therefore c. The words are an Exhortation to cleansing and in them you may please to observe these three particulars 1. The Ground 2. The Address 3. The Exhortation it self The Ground the fittest in the world for this turn when you shall consider it throughly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these Promises The Address adding somewhat of sweetness to that of rational advice Having these Promises dearly beloved And the Exhortation it self in the remainder of the words at large in the whole verse We shall content our selves with the contraction of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us cleanse our selves I begin with the first The ground or foundation of the Apostle's exhortatory to cleansing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these promises 1. Promises 2. And particularly conditional Promises And yet 3 ly more particularly the conditional Promises of this Text the these Promises as they are set down in the end of the former Chapter are the most competent most ingaging effectual arguments or impellents to set any Christian upon the work of Christian practice that especially of impartial universal cleansing 'T will be best demonstrated if we take them asunder and view them in the several gradations 1. Promises are a very competent argument to that purpose a bait to the most generous passion about us our emulation or ambition drawing us with the cords of a Man the most rational masculine allectives I shall add to an ingenuous Christian man as that signifies neither Saint in Heaven nor Beast on Earth but that middle imperfect state of a Christian here the most agreeable proper argument imaginable to set us a cleansing Two other arguments there are both very considerable I confess 1. The Love in the Moralist of Vertue but in the Christian of God himself and that Love if it be gotten into our hearts will be very effectual toward this end the love of God constrains us saith the Apostle 2. The Fear of those threats those formidable denunciations which the Gospel thunders out against all unmortified carnal men that horrid representation of our even Christians God as he is still under the Gospel to all unreform'd obdurate sinners a consuming fire and consequently what a direful thing it is to fall into the hands of that living God and knowing these terrors of the Lord we perswade men saith the same Apostle There is some rouzing oratory some awakening rhetorick and eloquence in this also And let me tell you though it be but by the way that I am not altogether of their opinion that think these terrors of the Lord are not fit arguments to work on regenerate men that fear is too slavish a thing to remain in a Child of light a Christian I confess my self sufficiently perswaded that our Apostle made choice of no arguments but such as were fit to be made use of by Christians and those terrors are more than once his chosen arguments even to those that had received the Kingdom that cannot be moved Heb. 12.28 and are exhorted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have grace to make use of that precious talent received which supposes a gracious person or possibly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be thankful to this munificent Donour for this inestimable gift yea and this duty raised to the highest pitch that a Christian is capable of to serving God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether that refer to the persons and signifie serving with all chearfulness and alacrity and well-pleasedness or to God as we render it serving him acceptably with reverence and godly fear you have still in this Apostle these terrors immediately annex'd to inforce this duty for our God is a consuming fire And so again you cannot but remember the advice of working and working out salvation and emphatically our own salvation with fear and trembling not only with love and faith but peculiarly fear and trembling this trembling fit enough to accompany the Saint to Heaven gates to Salvation it self and therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear in the 1. of Luke which we ordinarily joyn with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if we were thereby obliged to serve him without fear is in ancient Copies and Editions joyn'd with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we being delivered without fear i. e. without danger might serve him in holiness c. And so I think 't is a little clear that the fear which is so cast out by perfect love that as the Apostle saith 1 John 4.18 there is no fear in love is not the fear of God's wrath but of temporal dangers and persecutions For so that love to Christ if it be perfect such as Christ's was to us Chap. 3.16 and is referred to again Chap. 4.17 that as he is so we should be in this world will make us content to adventure any thing for the beloved even death it self the most hugely vast formidable as 't is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay down our lives for Christ but sure not the displeasing of God and torments of Hell that were too prodigal an Alms too wild a Romance valour would have too much of the modern point of honour for St. John to prescribe and so certainly is but mis-applied to this business And so still I cannot but think it wisdom and sober piety in him that said He would not leave his part in Hell the benefit which he had from these terrors for all the goods of this world knowing how useful the flesh of the Viper was to cure his poison the torments to check the temptations the apprehension of the Calenture that attended to restrain from the pleasant but forbidden fruits that were always a soliciting his senses and she that ran about the City that Novarnius tells us of with the brand of fire in one hand and a bottle of water in the other and said Her business was to set Heaven on fire with the one and quench Hell-flames with the other that there might be neither of them left only pure love to God to move or incite her piety had certainly a little of the flatus thus to drive her her spleen was somewhat swoln or distemper'd or if one may guess by her appearing in the street she was a little too wild and aereal in her piety But this by the way as a concession that there is not only Love but Fear also that may set men a cleansing as well as the Promises in the Text the denuntiation of Punishments is as considerable an act of Christ's Kingly office whereby he is to rule in our hearts by faith as that of proposing Rewards that other act of Regality Rom. 13. And the truth is all 's little enough to impress the duty and happy is he that hath this threefold cord this threefold obligation paternal and both kinds of regal each actually in force upon his Soul and

dealt well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath not the power of the Earth Chal. * Grown foure * putrid † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Psalm was by the spirit of Prophecy delivered by David Chald. * They have not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII ‖ They feared a fear but. † Who shall give from Sion the salvation of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 composed 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. 15.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Davids Jewel or Sculpture † or I have said * To the Saints that are in the earth and to the excellent all my delight is in them ‖ Let their Idols be multiplyed let them hasten after another or endow or present another * holdest see note f. † The portions ‖ chastise * cast down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or O God of righteousness or righteous God * hast not found have thought and my mouth hath not transgrest † or violent ‖ By holding up my goings in thy paths my feet have not tript or shaken * because thou hast heard me † Magnifie thy mercies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ the black of the apple of the eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ the orbicular apple which is in the midst of the eye Chald. † spoil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * my enemies encompass against me with the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ With fat have they shut●up their mouths they speak * to cast me down to the ground † His likeness is as of a Lion he desires to ravine and as of a young Lion lying in his den ‖ prevent him † or by the sword * the men by thy hand O Lord from the men ‖ and from thy treasure or with thy good things thou fillest their belly they have plenty of children and leave the remainder of their riches to their little ones † I will through righteousness behold thy face I shall be filled at the awaking of thy glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ for all the days wherein God had delivered him Chald Paraphr ‖ refuge * my rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * praise and call upon the Lord so † cords ‖ cords ‖ See Psal 104. note c. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from many people Chald. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure signifies also just and faithful ‖ or taken a fort † Gods way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * He fitteth makes even † care or discipline ‖ or hast thou multiplyed to me ‖ or ly or yield feigned obedience to me † languish or consume 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * move fearfully out of their holes or fenced places ‖ destroyeth or breaketh to pieces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 2 Chr. 22.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Prefect of his Musick ‖ They have not speech nor words their voice is not heard ‖ restoring see note e. † or seducible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or food * truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ dropping of the combes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † doth thy servant shine * The words of my mouth and the meditations of my heart shall be accepted in thy sight or an acceptable sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Psa 136. ‖ Meteor l. 4. c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40. p. 428. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 295. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ibid. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Prefect of his Musick * Secure thee or set thee up on high 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † thy help 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or burn to ashes thy ‖ recount their chariots and some their horses but we will recount † Lord save the King He will hear us in the day of our calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Prefect of his Musick * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King Messias Chald. † pouring out or perhaps espousal * hast met him ‖ set him blessings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ bent or spread † they prevailed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * set them a shoulder or make them as one shoulder on thy strings shalt thou prepare against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Praefect of his Musick † the Hind of the Morning * Far from my help are the words ‖ and ו † I have no rest * perseverest

as a child doth on his mother and his repeating it my soul is with me as a weaned child is as much as to say I have weaned it from transgressions The Hundred and Thirty Second Psalm A Song of Degrees The hundred thirty second seems to have been at first a composure of Solomon's upon the building the Temple part of it v. 8 9 10. inserted in Solomon's prayer at the dedication of the Temple 2 Chron. 6.41 42. It is the recounting of David's care of the Ark and of God's promises made to him and his posterity as also of the setting apart of Sion to be the place of the Temple and it was after used upon the rebuilding the walls after the return from the captivity 1. LOrd remember David and all his afflictions 2. How he sware unto the Lord and vowed unto the mighty God of Jacob. 3. Surely I will not come into the tabernacle of my house nor go up into my bed 4. I will not give sleep to mine eyes nor slumber to mine eye-lids 5. Untill I find out a place for the Lord an habitation for the mighty God of Jacob. Paraphrase 1 2 3 4 5. Blessed Lord remember I beseech thee and reward upon his family the great piety and humility of David my father the eminent expressions of his zeal toward thee He was so highly concerned for the service of God that having built himself houses 1 Chr. 15. he immediately prepared a place for the Ark of God v. 1. and brought it up thither in pomp ch 15. and 16. having it seems solemnly vow'd to doe so before ever he would dedicate and bless or dwell in his own house chap. 16.43 and not content with that his zeal farther brake out to Nathan the Prophet chap. 17.1 being troubled to think of the magnificence of his own house whilst the Ark was but in a tent and resolved if God would have permitted him to have erected a magnificent structure wherein the Ark of God should be placed and God's solemn worship performed 6. Lo we heard of it at Ephrata we found it in the fields of the wood 7. We will go into his tabernacles we will worship at his footstool 8. Arise O Lord into thy rest thou and the Ark of thy strength Paraphrase 6 7 8. At the bringing it up to Jerusalem there were great solemnities a sacred devout procession and all the parts there about resounded with joy and acclamations upon the bringing it to and seating it in Zion every one with great alacrity resolving to go up and pay their devotions there as in the place of God's special residence where his Law is laid up and from whence he is graciously pleased to answer the prayers and to reveal himself to his servants This therefore David was resolved to bring to a place where it might remain that so God might in a manner inhabit among us and direct us and assist in all our undertakings 9. Let thy Priests be cloathed with righteousness and let thy Saints shout for joy Paraphrase 9. The Priests in their sacerdotal garments the emblems of the sanctity of their office and persons being by him appointed 1 Chron. 15.11 to attend on it and the Levites carrying it on their shoulders v. 15. and the singers celebrating it with great rejoycing v. 19 20 c. 10. For thy servant David's sake turn not away the face of thine anointed Paraphrase 10. Now therefore O Lord I beseech thee remember the piety and humility and all the acceptable graces of this thy faithfull beloved zealous servant and for his sake reject not me his son whom thou hast establisht in his kingdom but continue with me and accept of me whilst I actually perform what he had designed whilst I build a temple for thy presence and service 11. The Lord hath sworn in truth unto David he will not turn from it Of the fruit of thy body will I set upon thy throne Paraphrase 11. To him thou hast made thy most faithfull promise that the kingdom which was not establisht in Saul's family should be confirmed on his posterity 12. If thy children shall keep my covenant and my testimony that I shall teach them their children also shall sit upon thy throne for evermore Paraphrase 12. And not so onely but that to all ages it should continue in the same line if they shall but be carefull to perform constant and uniform obedience to all the commands of God 13. For the Lord hath chosen Zion he hath desired it for his habitation 14. This shall be my rest for ever here will I dwell for I have desired it Paraphrase 13 14. The place which I design for this structure is that of Zion a place with which God is so well pleased that he never intends to remove thence nor consequently to transplant the royal throne from that family which placed it there if they will but be carefull to qualifie themselves for the continuance of so great a mercy 15. I will abundantly bless her provisions I will satisfie her poor with bread 16. I will also cloath her Priests with salvation and her Saints shall shout aloud for joy Paraphrase 15 16. Shall they but doe so he will also add all other sorts of blessings a great plenty and prosperity to the whole nation and a succession of mercies which shall require the thanksgivings and solemn acknowledgments of the Priests and Levites and singers whose daily office it is by God himself appointed them thus constantly to celebrate his mercies to offer up prayers and praises to him continually 17. There will I make the horn of David to bud I have ordained a lamp for mine anointed Paraphrase 17. And by this means shall God be ingaged to continue his favour to the posterity of David to make it a most flourishing royal family and continue it shining and burning in a continual succession till the coming of the Messiah who is promised of the seed of David 18. His enemies will I cloath with shame but upon himself shall his crown flourish Paraphrase 18. And all that oppose and invade them shall certainly be disappointed and put to flight God's special protection continuing to the posterity of so good a King to perpetuate the Kingdom to them Annotations on Psal CXXXII V. 1. Afflictions The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is worth the considering The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meekness the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humility meekness lenity but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affliction The original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies especially two things to speak or answer and to be afflicted humbled or deprest The context referring to David's oath or vow to God of preparing a place for the Ark which it seems was under vow though it be not mentioned in the story may seem to incline it to the former signification of speaking or making promise to God Remember David and all his speeches