Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	work_n	worship_n	worshipper_n	77	3	11.1152	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

and attend the voice of my supplications Paraphrase 6. And hereon I found my trust and importunity that thou wilt now grant this my petition 7. In the day of my trouble I will call upon thee for thou wilt answer me Paraphrase 7. When I am in the greatest streights then a● in thy special opportunity I address my prayers unto thee being then most confident that thou wilt give me an answer of mercy 8. Among the gods there is none like unto thee O Lord neither are there any works like unto thy works Paraphrase 8. Of all the Angels in heaven much more of the false heathen Idol gods there is none fit to be compared with thee their power to relieve is not comparable to thine nor proportionably their readiness for such a work of mercy 9. All nations whom thou hast made shall come and worship before thee O Lord and shall glorify thy name Paraphrase 9. And this is so evident in thy works of creation but especially in thy works of redemption and thy strange providential dispensations and interpositions of thy hand in behalf of thy servants that all the blindest Idolatrous Gentiles may therein discern reasons abundantly sufficient to convince them of thy power and to bring them as proselytes to thy worship to acknowledge and magnifie thy divine Majesty and so at length they shall do in the days of the Messias 10. For thou art great and dost wondrous things thou art God alone Paraphrase 10. For to thee only belongs the soveraign commanding controlling power to which all creatures yield their obedience as being the one only God over all the world None but thou only hast the priviledge of working true miracles of resisting the most puissant power of men and so of rescuing the most disconsolate sufferers out of the utmost distresses 11. Teach me thy way O Lord I will walk in thy truth unite my heart to fear thy name Paraphrase 11. O Lord let thy spirit direct and guide all the actions of my life that they may be acceptable to thee that I may uniformely practice what thou requirest O be thou pleased to purge all hypocrisy out of my soul that I may perform a sincere universal obedience to thy commands not taking any interest of the world or flesh into competition with thee 12. I will praise thee O Lord my God with all mine heart and I will glorifie thy name for evermore 13. For great is thy mercy toward me and thou hast delivered my soul from the lowest hell Paraphrase 12 13. This I am sure is most perfectly due to thee and with it all the praises and acknowledgments of my whole soul and that for ever It being a work of thy superabundant mercy toward me thy poor indigent helpless and withall most unworthy servant that thou hast not permitted me to be swallowed up with that abyss of dangers that have incompast me but as yet preserved and so in some degree delivered me out of them 14. O God the proud are risen against me and the Assemblies of violent men have sought after my soul and have not set thee before them Paraphrase 14. For they are a sort of obstinate and withall very numerous powerful and formidable enemies that have set themselves purposely to destroy me without any fear of thee or imagination that thou wilt interpose any hinderance to the prosperous success of their designs 15. But thou O Lord art a God full of compassion and gratious long-suffering and plenteous in mercy and truth Paraphrase 15. But thou O Lord wilt undoubtedly relieve me and discomfit them Of this thy divine attributes assure me who art so wholly made up of mercy and pity to them that are in distress and cry to thee for help that I cannot doubt of thy hearing and rescuing me at this time and though thou defer●est the execution of thy wrath upon wicked doers on purpose to reduce them by thy patience to repentance yet when this work of thy long-sufferance and mercy proves in effectual when men go on impenitently and obstinately in their course thy fidelity and performance to thy servants that are opprest by such as well as that soveraign property thy mercy oblige thee to discomfit and exemplarily to punish them and relieve and deliver those that are oppressed by them 16. O turn unto me and have mercy upon me give thy strength unto thy servant and save the son of thy handmaid Paraphrase 16. Lord if it be thy will may this now be thy opportunity to restore thy wonted mercies to me to interpose thy power for my rescue and deliver me thy most lowly servant out of these present dangers 17. Shew me a token for good that they which hate me may see it and be ashamed because thou Lord hast holpen me and comforted me Paraphrase 17. Let thy favour and kindness toward me be now by some means as thou shalt think good signally and illustriously exprest that it may be effectual to work a shame and reformation in mine enemies so far at least as to give over their malitious design when they discern thee to espouse my cause to take my part to assist and support me against all their machinations Annotations on Psalm LXXXVI V. 2. For I am holy The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render for I am holy may deserve to be examined The Chaldee directly follow the Hebrew words and are to be interpreted by them and give no help toward the understanding them The LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as literal the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an aspirate for ח as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with γ for ח being most probably formed by an easie change from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This signifying originally 1. piety to God 2. probity 3. mercy or benignity the Syriack it seems thought it so unreasonable for the Psalmist to affirm any of these of himself that taking it in the third notion that of goodnese as that is all one with mercy they apply it not to the Psalmist but to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art good and so the Arabick also That this was by them done either through change or misunderstanding the Hebrew is not probable when there is another notion of the word which as it will best accord with this place so it will perfectly justify this their rendring that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on Ps 4. d. one that hath found favour with God This best accords with the rest of the titles here given to himself poor and needy v. 1. thy servant that trusteth in thee v. 2. one that cries daily to thee v. 3. that lifts up his soul to thee v. 4. Which what are they but the description of Gods Eleemosynary the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elsewhere Another possible notion of the word and which recedes very little from this such as may be owned of the

Vain thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be taken not for the thoughts or opinions themselves as elsewhere Job 20.2 and 1 King 18.21 but for the persons that think and that not for thoughts simply but for wicked thoughts all the ancient interpreters agree the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin iniquos transgressors wicked men breakers of the Law saith the Arabick The Jewish Arab reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hypocrites and the Chaldee by way of paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that think vain or false thoughts Abu Walid expounds it those that have hypocrisie and evil counsels and deceitfull cogitations And so Kimchi saith that others interpreted it as an Adjective though he as a Substantive for the thoughts themselves Sol. Jarchi interprets it of instability hanging distracted between two opinions betwixt God and Baal the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 1. the double-minded man unstable in all his ways V. 119. Dross The Hebrew reading of this verse is much departed from by the ancient interpreters The words are plain in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast destroyed or done away made to cease so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Ezek. 12.23 in Hiphil from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rest or cease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dross so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies all the dross or refuse that goes away from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recede and departs from the metal in the melting and so in other things Midr. Tehil saith that grapes being prest make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which men throw upon the ground and so God's judgments are deciphered in scripture by treading a winepress The word seems to allude to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foregoing v. 118. Then follows by apposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the wicked of the earth But the LXXII render the two first words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have accounted prevaricators for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probably reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that err and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have reputed The Chaldee reade far otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast destroyed the Idols thou hast consumed all the wicked of the earth And the Syriack have quite omitted this verse and in a manner repeated v. 117. instead of it V. 120. Trembleth For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes being in horror such as causeth the hair to stand an end see Job 4.15 the LXXII here reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evidently from another old notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fasten with a nail from whence the Chaldee use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a nail as we see in their Targum Isa 41.7 Herein the Latin follows them and reads confige but the Syriack hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb whence is the Arabick noun for an hedg-hog whose prickles standing up are the emblem of horror and so that sure is the meaning of the phrase and that fitly following the destroying the dross v. 119. for that may well be the motive to this horror V. 122. Surety Of the several usages of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpreters have been uncertain which to take From the notion of pleasing or being acceptable the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delight or make merry And so the Syriack also But the LXXII that reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin suscipe seem to refer to the other notion that in which arrhabo comes from it of a surety or undertaker for that we know is the importance of suscipere And this doth best agree with the antecedents and consequents Leave me not to my oppressors let not the proud oppress me for with both those well accords undertake interpose be surety for me for good i. e. so as to deliver me out of their hands Abu Walid takes it in the notion of doing well to V. 123. Word of thy righteousness The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy righteousness for thy kindness charity and mercy is very obvious see note on Matth. 1. g. and that agrees well with this place where God's deliverance in the beginning of the verse is the thing that is waited for and dealing with him according to his mercy v. 124. and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word added to it is no more than God's speaking mercy to him as elsewhere speaking peace i. e. hearing his prayers giving him an answer of mercy But the word righteousness may denote the rule of righteousness the Law of God his prescript manner of dealing with men and then the word of thy righteousness will be the tenure of thy Law that promises deliverance to the pious V. 126. Time for thee O Lord to work The Hebrew here reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is literally time to doe or perform so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is facere and perficere to the Lord. And as this is more agreeable to the sense of the ancient interpreters than the reading it time for the Lord to work the Chaldee being express time to work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the will of God and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time to worship God to which sense also the LXXII are to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time to work or perform to the Lord so it will also best accord to the context other mens evacuating frustrating God's Law by their neglecting and contemning it being a fit motive to his servants most diligently to perform it V. 128. Esteem all thy precepts concerning all things to be right The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies to be right so 't is also to please or to be approved as when a thing is said to be right in the eyes of God i. e. to please him and then by analogy with this sense it signifies in other conjugations as to correct and direct so to approve And so the Syriack rightly understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have loved all thy precepts and to the same purpose is the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to like to approve Onely the LXXII and others from them adhere to the other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was directed to all thy ways The reduplication of the universal particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphatical all even all and so the plain rendring is most current All thy commandments even all have I approved The Jewish Arab reads And therefore for all thy commandments all of them have I sought V. 130. Entrance of thy word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to open doth regularly signifie opening The onely question is whether thy word be the agent or the

Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of my mirth And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will lift up or advance Jerusalem in the beginning of my mirth is to make that the prime or chief ingredient in their rejoycing the principal subject of their hymns V. 8. Art to be destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay waste or destroy in Paül instead of Poel which is frequent may be rendred vastatrix destroyer So the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waster or spoiler and so the Syriack in the same word Onely the LXXII reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies miserable so it signifies vile and wicked also and so even the Hebrew if taken in the passive will be but answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perditus wretched wicked and so fit to be destroyed The Jewish Arab reads O thou spoiled and so 't is agreeable to the custom of the Eastern people by way of omen or presage to put with the name of a city an Epithet of Preserved or guarded if they wish well to it and so 't is proportionable it should be in the contrary signification if they wish ill to it to speak of that as done which they wish to be done The Hundred and Thirty Eighth PSALM A Psalm of David The hundred Thirty eighth is a Psalm of Thanksgiving to God for his mercies his gracious audiences afforded to the prayers of his lowly servants his powerfull deliverances of them most admirable in the sight of their heathen enemies And being first composed by David is said by the LXXII to have been made use of by Haggee and Zachary at the re building of the Temple 1. I Will praise thee with my whole heart before the Gods will I sing praise unto thee 2. I will worship toward thy holy Temple and praise thy name for thy loving kindness and for thy truth for thou hast magnified thy word above all thy name Paraphrase 1 2. Blessed Lord thou hast been exceeding gracious to thy servants and never failed to answer them that rely on thee thy mercies and fidelity are much spoken of thou art known by this title of mercifull and gracious and one that never fails to perform his part of the Covenant with any But thou hast infinitely exceeded all that is or can be either said or believed of thee thou hast made us admirable divine promises that especially of giving us thy Son and in him all things and wilt certain●y perform them all to the utmost importance of them And now what return shall we make unto thee for all this having nothing else we must in all equity pay thee the humblest acknowledgments of our very souls and in thy publick assembly in the presence of the holy Angels the witnesses of our performances and assistants and partners of our praises bless and laud and magnifie thy glorious name for all thine abundant mercy toward us 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my soul Paraphrase 3. Whensoever I have addrest by prayer to thee thou hast never failed to answer me and relieve me which together with thine own free promise gives me full confidence to beg and crave thy grace to strengthen and support my soul against whatsoever danger and to rest secure in thee that thou wilt grant it me 4. All the Kings of the earth shall praise thee O Lord when they hear the words of thy mouth 5. Yea they shall sing in the ways of the Lord for great is the glory of the Lord. Paraphrase 4 5. These magnificent promises of thine v. 2. shall be proclaimed and made known thy Gospel preached to all the world and thereby the greatest potentates on earth they and their kingdoms with them shall at length be brought in to worship and serve and glorifie thee and in so doing never give over singing and praising and magnifying thy great and gracious and glorious works of mercy those wonderfull dispensations of thine in the gift of thy Son and that gracious divine Law given us by him 6. Though the Lord be high yet hath he respect unto the lowly but the proud he knoweth afar off Paraphrase 6. The sum whereof is this that as the supreme God of heaven hath humbled himself to this earth and flesh of ours so he will favourably behold and deal with all lowly humbled penitent sinners but proceed most severely with all proud obdurate impenitents 7. Though I walk in the midst of trouble thou wilt revive me thou shalt stretch forth thine hand against the wrath of mine enemies and thy right hand shall save me 8. The Lord will perfect that which concerneth me thy mercy O Lord endureth for ever forsake not the works of thine own hands Paraphrase 7 8. And as for spiritual so for temporal mercies God will not fail to perform them also to his faithfull servants whatever their distresses be he will relieve or support them repel and subdue and repress their enemies and secure them by his immediate divine interposition if humane means do fail what they are not able and what indeed belongs not to them to doe for themselves he will most certainly perform in their stead having begun a work of mercy he will not leave it imperfect he will certainly go through with it Thus doth God abound in mercies of all sorts to all his humble faithfull servants Lord be thou thus graciously pleased to deal with me and with all thy poor helpless creatures which being made by thee have none other to fly to but they self Annotations on Psal CXXXVIII V. 1. Gods Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first for Angels then for Magistrates Judges Kings somewhat hath been said Note on Psal 82. b. Now to which of these it shall be applied in this place is not agreed among the ancient Interpreters The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings the Jewish Arab the Nobles but the LXXII and the Arabick and Aethiopick and Latin follow them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels And considering that in the next words v. 2. he mentions worshipping toward the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not temple if it were as the title directs composed by David but palace of holiness i. e. the Sanctuary where the Cherubims of glory representations of Angels shadowed the mercy-seat Heb. 9.5 and that in that house of God and house of prayer the Angels were present according to that of Saint Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou singest and chantest with the angels and on this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will strive to sing with the Angels contending with them in this holy strife and emulation who shall praise him loudest joyning in quire with the supernal powers 't is not improbable that this should be

Rendrings more nicely and proposed either my own or others Opinions concerning the Causes or Grounds of their Variations which I acknowledge to be more than was necessary to the Work in hand yet deemed it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Learned Reader would be gratified and the more Unlearned not considerably disturbed in his pursuit 24. As for the Syriack that also hath been often conducible to my Undertaking as departing frequently from the LXXII where there was reason for so doing and more simply rendring the Original than the Chaldee as a Paraphrast pretended to do 25. Besides these I have had the Directions sometimes of the Jewish Scholiasts especially Aben Ezra and Kimchi and sometimes of the Jewish Arab Interpreter and of Abu Walid and R. Tanchum which three I wholly owe to the Favour of my most Learned Friend Mr. Pocock who hath those Manuscript Rarities peculiar to his Library and hath been forward to communicate them and which is more his own great Judgment in several Difficulties when I stood in need thereof And by these and other Helps which were more accessible I at length atteined to that measure of Understanding of this very obscure Divine Poem which is here communicated to the Reader by three Steps or Degrees First by some light change of the Translation Secondly by larger Paraphrase and Thirdly to those that have the curiosity to desire the Reasons of these by way of Annotations 26. And if what is here communicated prove in any proportion successful toward the designed End the giving the Reader the plain Understanding of this Book it will then leave behind it a manifold Obligation to make use of it to his own greatest Advantage not only by gathering out of the whole as from a Panacea those peculiar Medicaments which may fit him in whatsoever Occasions but by allotting himself every day of his Life a Dimensum of Heavenly Meditation and Devotion conversing with God in those very Words they need not be refined or put into Rhythme to fit them for his turn the Antients contented themselves with the plain Prose and found it fittest for use with which for this common End the Use and Benefit of Mankind he so long since inspired the Psalmist 27. Till by some better Guidance Men have acquired some competent Understanding of the Book this Paraphrase may possibly be Useful in their retirements to be read Verse by Verse together with the Psalm as Interlinears have been provided for Novices in all Languages But when the Psalm is understood and the recesses competently opened then this designed Help will but incumber the instructed Christian and so is in duty to be laid aside and changed for the indeavour of drawing to himself the most proper Juice out of every Line and then inlarging his Thoughts and inflaming his Zeal on each occasion that the Periods of the Psalm shall severally suggest and the good Spirit of God excite in him whether in relation to himself or others 28. To which purpose it is much to be wished that they that allot any conconstant part of their time to private Psalmody and to that end have as the Antients prescribed and practised gotten the Psaltery perfectly by heart quilibet vinitor every Tradesman at his Manual Work having by this means the whole time of his Labour vacancy for his Devotion would be careful not only to keep their Hearts in strict attendance on their Tongues that it may not degenerate into Lip-labour but also to give them a much greater scope of inlargement to improve these Impresses to beat out this Gold into Plate and Wire by Reflections Applications Soliloquies and so to fasten these on the Mind with references to the Texts which suggested them that they may be so many Topicks and Helps of Memory to bring back the same with all the Advantages that united Devotions shall beget in them when they recite the same in the publick Offices of the Church 29. I have heard of some Pious Men which have constantly compleated the whole Work of their private Prayers by inlarging their Meditations on the several Petitions of the Lords Prayer the profit whereof is probably much greater than of the same or greater space laid out by others in the multiplied Recitation of the same Divine Prayer And proportionably the reciting a few Psalms daily with these Interpunctions of Mental Devotion suggested and animated and maintained by the native Life and Vigour which is in the Psalms may deserve much to be preferred before the daily Recitation of the whole Psalter whereof the Devotions of some Asceticks is said to have consisted The danger being very obvious and easily foreseen that what is beaten out into immoderate length will lose of the massiness and nothing more fit to be averted in Religious Offices than their degenerating into heartless dispirited Recitations 30. That our Devotions unto which the Psalter is set to minister may not be such we are 1. To take care that our Lives bear some conformity with these Patterns and 2. Very sollicitously to attend and provide that the Psalmist's Effusions have the Psalmist's Spirit and Affection to accompany them that we borrow his Hand and Breath as well as his Instrument and Ditties The Antient Fathers of the Church are very pressing on this Subject Form thy Spirit by the Affection of the Psalm saith S. Augustine If it be the Affection of Love inkindle that within thy Breast that thou mayst not speak against thy Sense and Knowledge and Conscience when thou sayst I will love thee O Lord my strength If it be an Affection of Fear impress that on thy Soul and be not thy self an insensible Anvil to such Strokes of Divine Poesie which thou chantest out to others O consider this ye that forget God lest he pluck you away and there be none to deliver you If it be an Affection of Desire which the Psalmist in an holy transportation expresseth let the same breath in thee accounting as S. Chrysostome minds thee on Psal 42. that when thou recitest those words Like as the Hart desireth the Water-brooks so longeth my Soul after thee O God thou hast sealed a Covenant betrothed and ingaged thy Soul to God and must never have a coldness or indifferency to him hereafter If it be the Affection of Gratitude let thy Soul be lifted up in Praises come with Affections this way inflamed sensible of the weight of Mercies of all kinds Spiritual and Temporal with all the Inhansements that the seasonable Application thereof to the Extremities of thy Wants can add to thy Preservations and Pardons and Joys or else the reciting the Hallelujahs will be a most ridiculous piece of Pageantry And so likewise for the petitory part of the Psalms let us be allways in a posture ready for them with our spirits minutely prepared to dart them up to heaven And whatever the affection be Cor faciat quod verba significant Let the heart

this it remains that we return to that which was first said that the difficulties of this kind are inexplicable And this may stop though not satisfie our curiosities V. 3. When I consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because or for and by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because and so in the rest of the Antient Interpreters this being the most frequent use of it Yet 't is certain the Hebrew particle hath four significations and in one of them denotes a condition and is best rendred If and also time and is fully rendred when So Gen. iv 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if or when thou tillest the ground and so 2 Sam. 7.1 It came to pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the King sat in his house for which 1 Chron. 17.1 they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we render as i. e. when he sate And thus the context inclines it here When I consider What is Man i. e. I have then by that consideration all reason to cry out by way of admiration What is man And thus the Jewish Arabick Translation renders it When I see the heavens c. I say What is Man The Ninth PSALM TO the chief Musitian upon Muth-Labben A Psalm of David Paraphrase The ninth Psalm is a solemn thanksgiving for Gods deliverances and by the Title may be thought to reflect on the death of Goliah of Gath the great Champion of the Philistims vanquisht and killed by David but the Psalm made some space afterwards when the Ark was placed in Sion and the Philistims were utterly destroyed v. 6. and yet in some other time of distress v. 13. and of absence from Sion v. 14. and committed to the prefect of his Musick 1. I will praise thee O Lord with my whole heart I will shew forth all thy marvellous works Paraphrase 1. O Lord of all power and mercy which art pleased to interpose thy omnipotence for me and thereby to inable thy feeble servant to pass through many great difficulties I do with all the devotion of my soul acknowledge and proclaim this and all other thy great mercies 2. I will be glad and rejoyce in thee I will sing praises to thy name O thou most Highest Paraphrase 2. This is matter of infinite joy and transporting delight unto me without the least reflection on my self who am meer nothing to magnifie thy sublime and most powerful Majesty and attribute all my successes unto thee 3. When mine enemies are turned back they shall fall and perish at thy presence Paraphrase 3. By thee are our enemies put to flight and flying they meet with gall-traps in their way and so are lamed overtaken and killed in the pursuit This befell the Philistims on the discomfiture of their proud Champion 1 Sam. xvii 51 52. And to thee only is it to be ascrib'd 't is thy Majesty that hath done the whole work intirely for us thou foughtest against them and thereby they were thus worsted and put to flight and destroyed 4. For thou hast maintained my right and my cause thou sattest in the Throne judging right Paraphrase 4. When in the duel between that Champion and me and so in many other battels with my Enemies the cause was committed to thy sacred judgment thou wert pleased to take my part to defend me and to judge on my side and with perfect justice to plead and decide the controversie betwixt us give the victory to thy servant 5. Thou hast rebuked the heathen thou hast destroyed the wicked thou hast put out their name for ever and ever Paraphrase 5. By the death of the impious profane Goliah the Philistims Champion thou hast put their whole host to flight and made this victory a foundation of utter extirpation to that Nation of the Philistims 6. O thou enemy destructions are come to a perpetual end and thou hast destroyed Cities the memorial is perished with them Paraphrase 6. They are now finally destroyed their Cities rased to the ground and unless it be in the stories of their ruine no remainders of them discernable and all this must be attributed to thee O Lord. 7. But the Lord shall indure for ever he hath prepared his throne for judgment Paraphrase 7. A signal evidence of thy power and immutability of thy sitting in heaven as on a Throne or Tribunal of judicature 8. And he shall judge the world in righteousness he shall minister judgment to the people in uprightness Paraphrase 8. From whence thou shalt from time to time dispense and administer and dispose of all things here below with all exact justice and uprightness 9. The Lord also will be a sure refuge for the oppressed in times of trouble Paraphrase 9. And this as to the punishing of the proud obdurate oppressor so to the seasonable support of all that are not able to relieve themselves when their tribulations and so their exigences are greatest then have they in thee a sure sanctuary to which they may opportunely resort and be confident to receive relief from thee 10. And they that know thy name will put their trust in thee for thou Lord hast not forsaken them that seek thee Paraphrase 10. And accordingly all that know any thing of Religion that have either learnt from others or experimented in themselves these thy faithful all-righteous dispensations in the oeconomy of the World those glories of thine resulting from the conjuncture of all thy attributes of power and justice and wisdom and mercy c. will thereby be firmly grounded in their trusts and reliances on thee without applying themselves to any of the sinful aids and policies of the World for succour laying this up for an anchor of hope that God never forsook or failed any pious man in his distress that by prayer and faith made his humble and constant applications to him 11. Sing praises to the Lord which dwelleth in Sion declare among the people his doings Paraphrase 11. Let us therefore all joyn in magnifying the power and mercy of God and to that end assemble to the Sanctuary where he is pleased to presentiate himself giving all men knowledge of the wonderful acts he hath wrought for us 12. When he maketh inquisition for blood he remembreth them he forgetteth not the cry of the humble Paraphrase 12. The Blood of humble pious helpless men that is shed by oppressors hath a cry that goes up to heaven Gen. 4.19 and is most pretious with God he will never suffer it to go unpunisht but will act severe revenges for it pursue and find out the guilty persons and pour his plagues upon them 13. Have mercy upon me O Lord consider my trouble which I suffer of them that hate me thou that liftest me up from the gates of death Paraphrase 13. On these grounds I continue to

mercies and ascribing the glory to thee this also was fulfilled in Christ in the Apostles preaching his resurrection in all their assemblies and magnifying God for it See Acts 2.47 after this manner 23. Ye that fear the Lord praise him all ye the seed of Jacob glorifie him and fear him all ye the seed of Israel Paraphrase 23. O bless and praise the name of our gratious Lord all ye that profess to be his servants all ye whom he hath thus taken to himself to be his peculiar people and shewed such marvellous works of mercy among you let this be a perpetual obligation to you to magnifie him and perform all faithful obedience to him for ever Of this as it respects Christ see St. Peters Sermon Acts 3.26 24. For he hath not despised nor abhorred the affliction of the afflicted neither hath he hid his face from him but when he cryed unto him he heard Paraphrase 24. Because he is faithful and constantly ready to hear and answer the petitions of them that are brought to the lowest condition and instantly answers them with timely relief and never finally casts out or rejects their supplications How this was fulfilled in Christ see Heb. v. 7. 25. My praise shall be of thee in the great congregation I will pay my vows before them that fear him Paraphrase 25. From these gratious revelations of thy self unto me shall I fetch abundant matter of praise and thanksgiving when I come to thy holy assembly and there will I constantly offer those sacrifices which I now devote and consecrate unto thee that all thy faithful servants may joyn with me in this duty This had its completion in Christ in respect of the commemorative Eucharistical oblations offered up daily in the Church in remembrance of Christs death and resurrection 26. The meek shall eat and be satisfied they shall praise the Lord that seek him your heart shall live for ever Paraphrase 26. As remembring what certain returns thou makest to the prayers of the distressed supplyest all their wants givest them matter of thanksgiving whosoever make their addresses to thee and comfortest and revivest them with durable refreshments when their condition is most disconsolate and destitute This is also fulfilled in the Evangelizing and comforting of the poor humble Christian and in the Eucharistical spiritual food and the vital effects thereof of which Sacramentally and by faith they are made partakers 27. All the ends of the world shall remember and turn unto the Lord and all the kindreds of the nations shall worship before thee Paraphrase 27. These miracles of thy mercy shall be recounted through all the world and bring in many spiritual subjects to thy Kingdom to serve and adore thee This also was most eminently completed in the effects of the resurrection of Christ that mighty work of Gods power and mercy and fidelity when the Apostles preaching of it to all the world brought in such multitudes of proselytes to Christ 28. For the Kingdom is the Lords and he is the governor among the nations Paraphrase 28. Acknowledging that as the managery and sole government of all the nations of the world doth certainly belong to thee so all subjection and faithful uniform obedience is most due unto thee This also was an effect of the promulgation of the resurrection of Christ 29. All they that be fat on earth shall eat and worship all they that go down into the dust shall bow before him and none can keep alive his own soul 30. A seed shall serve him it shall be accounted to the Lord for a generation 31. They shall come and declare his righteousness unto a people that shall be born that he hath done this Paraphrase 29 30 31. And all this for the confirmation of all sorts of men in Gods service 1. Of those that enjoy prosperity in this world as knowing that they have received it from God 2. Of those that dye and live not themselves to see thy wonderful work yet shall their posterity behold and adore thee for it or all mortal men shall confess that all life and preservation and deliverance is from God and so they and their posterity shall betake themselves to thy service How this is fulfilled in Christ see note n. And so all successions of men shall declare to their follower● those that are not yet born to those that shall come after them how richly God hath performed all his promised mercies and how seasonably and miraculously at this time of greatest need he hath granted me his protection and deliverance Annotations on Psal XXII Tit. Aijeleth For the meaning of the title of this Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII may first be considered which render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine pro susceptione matutina for the morning help This is by the Learned Grotius thought to proceed from their reading the Hebrew otherwise than now we have it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which v. 20. is by them rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help But that is a very remote conjecture the words having no affinity in sound or writing It is more probable that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robur strength which is made use of for the aid and relief of others as in that v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art my strength hasten unto my help they deduced the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and took it in the notion of relief and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help Upon this conceited notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is that Psal 107.17 where the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fools they transforming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fool into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robur do consequently render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he helped them the Latine suscepit and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helped or strengthened and then joyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the morning with it as denoting the hast or earliness of the help they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for morning or speedy or early help From this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for strength the Chaldee also paraphrase it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for a strong or powerful oblation perpetual for the morning perhaps from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ramme such as were usually offered in sacrifice pitching on the notion of oblation But the notion which the antient fathers and from thence the interlinear and most modern translations have pitcht on is that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hind so Prov. v. 19. in the form wherein here 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hind and so frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hart or stagg Psal 42.2 Gen. 49.21 Psal 18.34 Cant. 2.7 And this beast being generally taken notice of for swiftness of foot as in that Psal 18.34 thou hast made my feet like binds feeds in respect

must be acknowledged to have some obscurity in them V. 16. Desolate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anus one oft used for unigenitus an onely son doth also signifie a solitary and desolate person so Psal 68.6 God setteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the solitary in families i. e. gives them children that had none So Psal 22.20 deliver my soul from the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my onely one i. e. my soul which is now left destitute from the power of the dog and so here as must be concluded from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and afflicted which is added to it Yet have the LXXII rendred it in the other signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely-begotten and so the Arabick onely son But the Latine more to the letter unicus pauper sum ego I am alone and poor V. 21. Integrity For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 integrity and uprightess in the abstract and singular the LXXII read in the concret● and the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the innocent and right and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep or preserve is by them rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stuck or adhered to me as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colligavit to be bound up in league with any But the Chaldee render it clearly Perfectness and uprightness shall preserve me And thus also 't is capable of two sences one in relation to himself the other to God If it refer to David himself then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will best be rendred simplicity that ingredient in Jacobs character as that is somewhat inferior to goodness which v. 8. is joyned with uprightness and both spoken of God besides whom none is good in that sense as Christ saith But it may not unfitly refer to God and then it will signifie perfectness in the highest degree and as that denotes the greatest goodness and mercy as when Christ saith be you perfect as your Father in heaven is perfect Mat. 5.48 't is Luk. 6.36 be ye merciful as your heavenly Father is merciful and then as Psal 23.6 we have Surely goodness and mercy shall follow me all the days of my life referring questionless to Gods goodness c. so here it may well be Perfectness and uprightness i. e. Gods perfectness and uprightness his mercy in promising his fidelity in performing shall preserve me The Twenty Sixth PSALM A Psalm of David Paraphrase The Twenty Sixth Psam was composed by David as an appeal to God to vindicate his integrity and deliver him from his enemies 1. Judge me O Lord for I have walked in mine integrity I have trusted also in the Lord therefore I shall not slide Paraphrase 1. To thee O Lord I appeal for patronage and relief and to qualifie my self for so great a dignity am able only to say this for my self 1. That I have not injured them that invade me nor by any other wilful prevarication from my duty forfeited thy protection 2. That I have constantly and immutably reposed my full trust and dependance on thee my only helper 2. Examine me O Lord and prove me try my reins and my heart Paraphrase 2. For these two I humbly offer my self to thy divine most exact inspection and examination even of my most inward thoughts and if thou seest good to thy casting me even into the furnace of affliction for the approving my sincerity herein 3. For thy loving-kindness is before mine eyes and I have walked in thy truth Paraphrase 3. What ever thy trials are this thou wilt certainly find that I have never failed to meditate on delight in and repose all my trust in thy mercies and that I have sincerely performed obedience to all thy commandments 4. I have not sat with vain persons neither will I go in with dissemblers Paraphrase 4. My conversation hath not been tainted with the evil examples of the world I have not been guilty either of falseness or treachery or any manner of base unworthy dealing 5. I have hated the congregation of evil doers and will not sit with the wicked Paraphrase 5. On the contrary I have detested and abhorred all assemblies of those that design such things and constantly eschewed entring into any of their consultations 6. I will wash mine hands in innocency so will I compass thine altar O Lord. Paraphrase 6. I have indeavoured daily so to prefere my thoughts and actions from all impurity that I might be duly qualified to offer my oblations to thee with confidence to be accepted of thee 7. That I may publish with the voice of thanksgiving and tell of all thy wondrous works Paraphrase 7. To proclaim to all men in the solemnest manner thy abundant rich mercies to those that keep close to thee 8. Lord I have loved the habitation of thy house and the place where thine honour dwelleth Paraphrase 8. O what a pleasure hath it alwayes been to me to come and offer up my prayers before the Ark the place where thou art graciously pleased to presentiate and exhibite thy self 9. Gather not my soul with sinners nor my life with bloody Men. Paraphrase 9. This I hope may be ground of assurance to me that thou wilt not deal with me as with wicked and bloody men that thou wilt not permit me to fall under their fate to perish as they do 10. In whose hand is mischief and their right hand is full of bribes Paraphrase 10. Who design and consult and contrive nothing but injustice and spare no liberalities that may be useful toward that end 11. But as for me I will walk in mine integrity Redeem me and be merciful unto me Paraphrase 11. Out of such mens power and malice be thou pleased to rescue me who have never yet forfeited mine integrity 12. My foot standeth in an even place in the congregation will I bless the Lord. Paraphrase 12. I am constant and steady in my adherence and relyance on thee thou I know wilt support me and I will make my most solemn acknowledgments of it to thee Or And now what have I to do but to offer sacrifice to thee and bless and praise thee for ever in the publick assembly Annotations on Psalm XXVI V. 1. Slide The only difficulty in this verse is in what sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken The verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to trip to totter to be shaken or moved to be ready to fall inconstant or not able to stand And it may be applyed either to the subject matter of his hope that he shall not be cast down by his enemies forsaken by God and that look't on as a reward of his hope and so our English understands it and accordingly infers it with the illative therefore Or else it may be applyed to the hope it self or David hoping and then it signifies the constancy of his unshaken hope that

however God deal with David he will immutably trust in him And thus I suppose it is to be understood here if the words be simply read as they are in the original thus Judge me O Lord for I have walked in mine integrity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Lord I have trusted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not be shaken Where in his appeal to God he proposeth two things to his trial examine me v. 2. 1. whether he have not continued upright before him 2. whether he have not and do not still constantly continue to adhere and depend on him for his protection which being the two things to qualifie a man for God audience and acceptance sincerity of obedience to and of trust in God he may now chearfully appeal to him and adventure himself to his divine examination And thus all the antient Interpreters seem to have understood it none of them interposing the therefore or varying from the simple reading as our English doth but on the contrary the Arabick interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by fearing which is the shaking of his hope I have trusted in the Lord and will not fear have confined it to this sense and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and trusting in the Lord I will not be shaken or as other copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grow weak the Latine in like manner and the Aethiopick in Domino sperans non infirmabor and hoping in the Lord I will not be weakned i. e. I do hope and will continue firm in so doing To this the learned Castellio hath exprest his sense Patrocinare Jehovah qui me innocenter gero immotam in Jehova fiduciam habens O Lord take my part who behave my self innocently having an unmoved trust in the Lord. And considering that it is here his request to God to take his part that which follows in the rest of the period must in reason be the recital of the qualifications necessarily required to the hearing of this prayer rather than the inferring or concluding that God will take his part i. e. that his prayer shall be heard And this also appears by v. 3. where having offered himself to Gods examination v. 2. for the truth of what he had here pretended he specifies expresly or instances in these two things only by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequent in sacred style the latter is mentioned first For thy loving kindness is before mine eyes there is his unmoved hope and I have walked in thy truth there is his integrity V. 2. Try The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies originally so to try as the metallist doth his gold by dissolving and melting it So Psal 66.10 thou hast tried me as silver is tried where the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast melted us as the goldsmith melts his silver So Isa 47.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have melted thee I have tried thee in the crucible of affliction And thus the LXXII renders it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set on fire the Latine Vre burn and the Arabick make to burn And thus it specially belongs to afflictions by which as by fire such trials are made V. 4. Dissemblers From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hiding himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which therefore literally signifies those that hide themselves which because all wicked men desire to do their actions averting and hating the light therefore the LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine iniqua gerentes wicked doers the Arabick breakers of the Law and so in sense it is to be rendered but literally the secret dealers the greatest wickednesses being those that are most secretly contrived and accordingly the Chaldee so paraphraseth it they that hide themselves that they may do ill V. 6. I will wash That the future tense in Hebrew is frequently taken in the preter tense is known to all Here the context requires it to be so both in v. 5. and 6. being all but an explication or recital at large of what had been said v. 1. viz. that he had walked in integrity And therefore as it is v. 3. I have walked in thy truth and v. 4. I have not sat and 5. I have hated so in all reason must the futures be rendred in the latter part of those verses 4. and v. 5. I have not not I will not go and sit And then by consequence so it must be in this v. 6. I have not will for the future washt my hands in innocency and so compast Now for the phrase washing hands in innocency the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. literally among the guiltless and so the Latine render it inter innocentes among the innocent But this sure signifies no more than the ordinary reading of the Hebrew imports to wash the hands in token of innocence This we know was common a-among the Jews from Deut. 21.6 in any solemn business of protesting innocency to wash the hands as a token of it and so Pilate did Matth. 27. But it particularly belong'd as a ceremony preparative to praying for unless we come pure to that work there is no hope to be heard If I incline to wickedness in my heart the Lord will not hear saith David and surely the Lord heareth not sinners saith the man in the Gospel that was born blind and Isa 1. when you make long prayers I will not hear your hands are full of blood wash you make you clean 'T was therefore a common usage among all the Jews always to wash before prayers So saith Aristeas in his History of the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the custom for all the Jews to wash their hands as oft as they pray to God whence the Apostle takes that phrase or lifting up holy hands 1 Tim. 2.8 see note b on that chapter So in the Yad Tephillah c. 4. Sect. 2. The hands are to be washt before prayers To this belongs the rule of the Jews that every one should wash as soon as he rises in the morning thereby to prepare himself for the reading of the Shemaah and praying not accounting him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure or clean before he hath washt his hands in water and this in imitation of the Priests ministring in the Sanctuary who were not to perform any sacred office till they had poured water out of the Laver that was set in the Temple to that purpose and washt their hands in it In place of which offices of the Priest is say they the reading of the Shemaah in the morning and at other times which belongs to all and must be prepared for by washing See Mr. Pococks Miscell c. 9. This then being premised the only difficulty remaining is what is meant by incompassing the Altar this referring no doubt to the Priests officiating or sacrificing at which time he was wont to go about the Altar as it here follows

I have nothing else to complain of in my present distresses 5. For in the time of trouble he shall hide me in his pavilion in the secret of his Tabernacle shall he hide me he shall set me up upon a rock Paraphrase 5. Were I but returned to the Sanctuary I should look upon it and make use of it as of a refuge of perfect safety to which in any difficulty I might confidently resort and be secured by God as in a tower or fortress 6. And now shall my head be lifted up above mine enemies round about me therefore will I offer in his Tabernacle sacrifices of joy I will sing yea I will sing praises unto the Lord. Paraphrase 6. And as now it is though I am at present withheld from that felicity yet have I confidence that my prayers shall be heard that I shall be delivered from mine enemies power and exalted above them all and afforded all matter of joy and Sacrifices when I do come to Sion and abundant thanksgivings unto God 7. Hear O Lord when I cry with my voice have mercy also upon me and answer me Paraphrase 7. And therefore with this confidence I now offer up my Prayers to thee O Lord for mercy and compassion and gracious returns to all my wants 8. When thou saidst Seek ye my face my heart said unto thee Thy face Lord will I seek Paraphrase 8. Whatsoever supply I lack my heart directs me whither to apply my self by resounding in my ears those gracious words of thine seek ye my face calling all that want any thing to ask it of thee To thee therefore I make my address with thine own words of invitation in my mouth Thy face O Lord will I seek making all my application to thee and to none other 9. Hide not thy face far from me put not thy servant away in anger thou hast been my help leave me not neither forsake me O God of my salvation Paraphrase 9. Lord vouchsafe me thy wonted presence and favourable aspect withdraw all expressions of thy displeasure Thy former continued reliefs have ingaged me to hope for deliverance from none but thee O do not thou leave me for then I shall be utterly destitute 10. When my father and my mother forsake me then the Lord will take me up Paraphrase 10. It is one of thy wonderful works of mercy to provide for those whose parents have exposed and left them helpless the young Ravens Psalm 147.9 And the like I trust thou wilt do for me though all hmane aids should utterly fail me 11. Teach me thy way O Lord and lead me in a plain way because of mine enemies Paraphrase 11. Lord do thou instruct and direct me what course I shall take that mine enemies may have no advantage against me but that I may escape safe out of their hands 12. Deliver me not over unto the will of mine enemies for false witnesses are risen up against me and such as breath out cruelty Paraphrase 12. Permit me not to fall into their power for as they have begun with slander and calumny so will they end if thou do not divert or with-hold them in injustice and rapine 13. I had fainted unless I had believed to see the goodness of the Lord in the land of the living Paraphrase 13. Had I not had a full confidence that I should by Gods great mercy be supported in my distress and restored to those injoyments of rest and peace which God had faithfully promised me Here the Psalmist abruptly but elegantly breaks off the speech 14. Wait on the Lord be of good courage and he shall strengthen thy heart wait I say on the Lord. Paraphrase 14. O my soul do thou patiently expect Gods leasure be not discouraged with thy present evils but arm thy self with constancy and fortitude and never doubt of Gods seasonable reliefs Annotations on Psalm XXVII V. 2. Stumbled Though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in the Praeter tense yet 't is usual in the Prophetick writings that these should be taken in the future tense when the context inclines that way And so here it doth being a profession of his confidence in God that he will deliver him out of his present distresses as both the antecedents v. 1. and consequents v. 3. make evident And accordingly it is most probable that here thus it should be v. 2. and so the Jewish Arab reads they shall stumble and fall and so the learned Castellio renders it si invadant offensuri sunt atque casuri If they invade me they shall stumble and fall Though it be also possible that it may reflect upon his past experiences of Gods mercies as pledges of his future and then it may retain the praeter tense And therefore I deemed it safest to take that in also in the Paraphrase V. 6. Joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices of jubilation are those of the solemn feasts attended not only with the harmony and Musick of the Levites but the Hosannahs and acclamations of the people Hence Jeremy compares the military clamours of the victorious Chaldeans in the Temple to those that were formerly made there in the day of a solemn feast Lam. 2.7 They have made a noise in the house of the Lord as in a day of a solemn feast And this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or joyful sound which they that hear are by David pronounced blessed Psal 89.15 Blessed is the people that know the joyful sound V. 8. My heart For the meaning of this v. 8. little help will be had from the antient Interpreters The Syriack leave out a part of it unrendred and have only thus much My heart saith unto thee and my face shall seek thy countenance The LXXII and after them the Latine Arabick and Aethiopick in stead of Seek ye my face read I have sought thy face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My heart said to thee I have sought thy face thy face Lord will I seek and other copies with some change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. My heart hath said to thee I will seek the Lord my face hath sought thee thy face Lord will I seek But the Chaldee keeps close to the Hebrew only for seek ye reads in the singular seek thou The full meaning of it will easily be gathered by reflecting on Gods mercy and kindness unto men ready to defend them if they will but call to him for his help This is conteined in this supposed speech or command of Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek ye my face thereby inviting all to address their prayers to him This gracious speech of Gods David here meditates upon and on it founds his confidence and in his addresses to Heaven first minds God of this his command or invitation or incouragement to all to seek to him that is the meaning of My soul said to thee seek ye my face laying a

which ardently and solemnly I address unto thee and so as thou hast promised gratiously to answer them 3. Draw me not away with the wicked and with the workers of iniquity which speak peace to their neighbours but mischief is in their hearts Paraphrase 3. And let not me be handled in that manner as wicked unjust oppressors and treacherous designers are wont to be handled perishing in their injurious attempts 4. Give them according to their deeds and according to the wickedness of their endeavours give them after the work of their hands render to them their desert 5. Because they regard not the works of the Lord nor the operation of his hands he shall destroy them and not build them up Paraphrase 4 5. For them it is most just that they should be dealt with as they have dealt that the same measure that they have meted to others should be meted to them again That as they have not heeded God and his actions and works of providence but lived in opposition to all his precepts so he in stead of prospering them as they expect should remarkably blast all their attempts and at length utterly destroy them see note on Psal 10.50 But thus sure thou wilt not deal with me who have kept close to thee in all my undertakings have dealt uprightly with all and attempted nothing but what I have thy warrant for 6. Blessed be the Lord because he hath heard the voice of my supplications Paraphrase 6. On which grounds I come confidently to thee with my request and am so assured of thy hearing and answering it graciously that I have nothing to do but to acknowledge and magnifie thy mercies as if they were already poured down upon me saying 7. The Lord is my strength and my shield my heart trusted in him and I am helped therefore my heart greatly rejoyceth and with my song will I praise him Paraphrase 7. The Lord of heaven is my only fortification and defence I placed my full trust in him and never made applications to any other aids that humane wisdom might suggest and I am assured I shall reap the fruit thereof assistance and deliverance in due season and therefore I am transported with joy and cannot chuse but triumph and exult and make and sing hymns for the acknowledging of his mercy 8. The Lord is their strength and he is the f saving strength of his anointed Paraphrase 8. Those that adhere to God shall certainly be protected by him he will never fail to come seasonably to the rescue of him whom he hath by his own appointment advanced to the Kingdom 9. Save thy people and bless thine inheritance feed them also and lift them up for ever Paraphrase 9. O be thou now pleased to stretch forth thy hand to rescue thy faithful servants whom thou hast chosen for thy self to be owned by thee in a peculiar manner be thou their pastor to take care of them as of thy flock and for ever to support them and raise them up when they are fallen Annotations on Psalm XXVIII V. 1. Lest if thou The Hebrew idiome is here observable The words are literally thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest thou be silent or hold thy peace from me from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siluit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak by parable Yet here the adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath no influence on that which immediately follows for thus the sense bears not be not silent lest thou be silent but on that only which is farther off lest I be likened that in the midst being only taken in in passage to the latter and is best rendred in sense left thou being silent or lest whilst thou art silent I be likened This idiome frequently occurs in the sacred writings and will be useful to be remembred from hence The LXXII render it literally as it lies in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest thou be silent to me and I be likened and so the Latine and Syriack also and so it must be rendred the other by if or whilst being the paraphrase and not the version and so used only by the Chaldee which professeth paraphrasing V. 2. Oracle From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for the place wherein the Ark was the holy of holies in the Temple and so proportionably in the Tabernacle before the Temple was built so stiled not only from the Decalogue or ten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words which were put into the Ark but specially because from the midst of the Cherubim God was wont to give answer to the Priest when he inquired of ought and so to speak there From this use of it 't is ordinarily stiled the Oracle 1 King 6.5 16 19 20 22 30. and 8.6 8. in all which the LXXII retain the Hebrew word and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 2 Chron. 3.15 and 4.20 and 5.6 8. only here they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as the Latine takes it in the notion of Templum but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may best be rendred the Tabernacle of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note on Act. 19. e. or Sanctuary a part of that as in the Christian Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Church or Temple is signified and that part particularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which the table of the holy mysteries is set called also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or altar-place as we learn from the Scholiast of Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This therefore is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy holy Oracle in this place so Symmuchus and Aquila read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oracle the Tabernacle or Sanctuary wherein the Ark was placed toward which they used to pray and expect Gods answers from thence viz. the granting of their prayers as when in matters of doubt they sought to the oracle for the resolution of it the Priest solemnly gave them responses from thence called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oracles answerable to the origination of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak see note on Rom. 3.1 V. 3. Draw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies both to draw and apprehend will be best rendered here seize not on me as he that seizeth on any to carry or drag him to execution The Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Number me not with the wicked seeming to transfer the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 26.9 hither for so that is to be rendred number not my soul with sinners In like manner the LXXII which there read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroy me not together with do here after they have literally rendred

the tribulation which incompast me my exaltation deliver me from them that incompass me And so the Arabick and Aethiopick But the Syriack are nearest the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. preserve or free me and imbrace or incompass me with glory and deliverance and the Chaldee exactly according to the Original thou shalt preserve me from tribulation with songs of redemption shalt thou incompass me i. e. with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gratulatory songs for victory such as the joyful matrons meeting him at his return from conquest incompassing him or casting themselves into a ring chanted out unto him 1 Sam. 18.6 one side answering the other V. 8. Guide thee From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consuluit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here I will counsel thee i. e. direct instruct or guide thee meaning the proud and haughty sinner v. 6. exprest by the irregular overflowings of many waters I will teach thee in what channel thou shalt pass and so guide thy course To which is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mine eye upon thee by way of explication of the former I will counsel or guide thee so as the eye of the rider doth the horse of the Tutor the Scholar but especially the guide of an unknown way who is instead of eyes Num. 10.31 The Chaldee read I will counsel thee and set my eye upon thee for good but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will confirm or strongly set my eye upon thee most probably reading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be firm or strong V. 9. Lest they come neer unto thee The difficulty of this v. 9. will I conceive be best explicated by observing the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is literally not to understand being in the infinitive mood but may best be rendered in the notion of a gerund thus Be not like the horse and mule in not understanding i. e. which understand not their not understanding being the thing wherein the parallel betwixt such beasts and obstinate men exprest by inundation of many waters v. 6. consists This being observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the verse being another infinitive mood must in reason agree with that and in like manner be rendered in not coming neer so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies accessit appropinquavit or they come not neer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee and then that which is between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with bit or bridle his jaw or mouth to be held or must be held as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an infinitive mood oft signifies Hos 9.13 Ephraim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally ad educendum to bring forth but in sense as we render it shall bring forth must be understood not as the means to keep the beast from coming to or nigh but as the means designed to make the beast come to but when used to an obstinate unnurtured unruly beast uneffectual to that end For it must be observed what is the use of the bit and bridle when applyed to an horse c. viz. to direct and guide which way the rider or leader will have him go So Isa 30.28 the bridle in their jaws causing them to erre is a bridle to lead them into a wrong path as here to lead them into a right way v. 8. so Isa 37.29 a bridle in thy lips to turn thee back c. And so Jam. 3.3 the bit in the horses mouth is to turn about their whole body But then a sturdy untamed stiff-necked or head-strong horse will not be thus turned or lead or perswaded to do what you would have him but like the undisciplinable torrent the fury of the great waters v. 6. that would not come nigh him so these here they will not come neer to the owner or master And so this is the meaning of the whole verse some unmanaged horses and mules there are which will not be taught or instructed will not go or follow the way that you would teach or lead them and so this connects with v. 8. which hath tendered them instruction and teaching in the way that they should go and guiding are so far from being guided with the Masters eye v. 8. that his bit and bridle together the most forcible means that are ordinarily used for subduing or reducing them will not work upon them when they are a turning away and going from thee are not sufficient to compel them to come to thee But saith the Psalmist be not ye like to such stiff-neckt cattel Our English that renders lest they come neer unto thee supposeth without reason that the use of the bridle is to keep the horse and mule from doing violence to thee as if they were Bears and Tigers and the like ravenous beasts The true use is quite contrary to make them come to thee or go or turn the way that thou wouldst have them and their not doing so meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not come neer thee is the effect of their obstinacy and want of managery and that is it wherein we are here forbidden to be like them Thus I suppose the Chaldees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred not ne accedant but non accedent they will not come to thee So the Syriack expresly Be not like the horse and mule which are not wise or docile which they tame with a bridle from their youth and they come not to him And the LXXII to the same effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bind their jaws with bit and bridle which come not neer to thee and so the Latine and Aethiopick But the Arabick more loosely by way of paraphrase Be not like horse and mule which have not understanding and are not drawn with the bridles that are in their mouths so do thou repress the jaws of those that come not to thee The Thirty Third PSALM THe Thirty Third Psalm is an acknowledgment of the great power and wisdom and goodness of God in his Works of Creation and Providence wherein all are obliged to sing praises to his Name and faithfully to serve and depend on him 1. Rejoyce in the Lord O ye righteous for praise is comely for the upright Paraphrase 1. O bless and magnifie the name of God all ye that apply your selves to a careful performance of all offices of Justice and goodness and herein delight and please your selves 'T is the employment of the blessed Saints in heaven to be continually singing praises to God and there can be none other more proper for Saints on earth who have innumerable obligations to it and from whom it is most graciously accepted by God and to whom it is also matter of the greatest present delight to be busied in recounting Gods glories and abundant mercies to them 2. Praise the Lord with harp sing unto him with the Psaltery and an instrument of ten strings Paraphrase 2. To this purpose those musical

instruments that are in use among men in Festivities the Harp and Viol c. will be most fitly used in the singing of Psalms and Hymns unto God 3. Sing unto the Lord a new song play skilfully with a loud noise Paraphrase 3. And the choisest and rarest ditties and the best composed Musick and the most excellent melodious voices are all to be called in to perform this great duty of thanksgiving unto God 4. For the word of the Lord is right and all his works are done in truth Paraphrase 4. For all that God saith or doth is excellently good his commands are of those things which are infinitely best for us his promises abundantly gracious and certain to be performed and his very threats and prohibitions acts of special mercy to keep us from those things which are most pernicious to us As for all his works of providence they are most just and merciful 5. He loveth righteousness and judgment the earth is full of the goodness of the Lord. Paraphrase 5. Mercifulness and justice are of all things in the world most approved and valued by him and are by him exemplified to us in all the daily acts of his providence among us 6. By the word of the Lord were the heavens made and all the host of them by the breath of his mouth Paraphrase 6. The whole body of the heavens and all that is in them the Sun Moon and all the Planets and lesser Stars were created by his bare speaking the word commanding that they should have a being Which as it is a most illustrious evidence of his absolute omnipotence so is it of his great goodness also to us for whose benefit they were all created 7. He gathereth the waters of the Sea together as an heap he layeth up the deep in store-houses Paraphrase 7. So in like manner did he sever the waters which covered the face of the earth and confined them to hollow places where though they swell much higher then the shore yet they do not overrun it but are gathered into a round gibbous form and so remain constant within their channel And in those vast cavities of an unfathomable depth he hath laid up the whole Ocean as safe and as far from hurting or drowning or overrunning the earth as corn laid up in a granary as money in a treasury is safe from running out of it A joynt evidence again of his infinite power and goodness 8. Let all the earth fear the Lord let all the inhabitants of the world stand in awe of him Paraphrase 8. As therefore he is thus able to set bounds to that vast element so can he and doth he to the most enormous power of men which may therefore be a just cause of awe and dread to all the men in the world 9. For he spake and it was done he commanded and it stood fast Paraphrase 9. For as a bare word of his immediately created all the world so is every command of his now most certainly obeyed as he pleaseth to dispose so shall it infallibly be 10. The Lord bringeth the counsel of the heathen to nought he maketh the devices of the people of none effect Paraphrase 10. Whatsoever godless men see note on Psal 10. m. design or propose to themselves contrary to his will he blastes and frustrates it dissipates all their contrivances be they never so prudently managed by whole multitudes and assemblies of them 11. The counsel of the Lord standeth for ever the thoughts of his heart to all generations Paraphrase 11. Onely that which he hath decreed and purposed shall immutably come to pass 12. Blessed is the man whose God is the Lord and the people whom he hath chosen for his own inheritance Paraphrase 12. O then thrice happy is that Nation and people which have betaken themselves to the sincere service of so great and powerful and gracious a God and whom he hath in so special a sort made choice of to be peculiarly his among them to reveal himself in so eminent a manner 13. The Lord looketh from heaven he beholdeth all the sons of men 14. From the place of his habitation he looketh upon all the inhabitants of the earth Paraphrase 13 14. All the men that are in the earth the inhabitants of the whole world are within the compass of his most particular providence though he reside in heaven in a peculiar manner yet from thence he exactly surveighs and beholds all and every their actions and even most secret thoughts 15. He fashioneth their hearts alike he considereth all their thoughts Paraphrase 15. As he is severally and equally the creator of them all and former of their souls as well as bodies so he is certainly able to discern particularly all the operations of their very hearts and is no idle spectator but weigheth and and judgeth all and accordingly rewards every man 16. There is no King saved by the multitude of an host a mighty man is not delivered by much strength Paraphrase 16. 'T is not the multitude or strength of an Army that hath power to secure any Potentate not the valour or puissance of the most glantly person to preserve himself 17. An horse is a vain thing for safety neither shall he deliver any by his great strength Paraphrase 17. An horse is the most valiant and docile beast and generally the most used in Military affairs in respect both of his courage and swiftness vigour and activity yet he that depends thereon for his safety or good success in a battel oft finds him a very deceitful false aid is pitifully disappointed by him 18. Behold the eye of the Lord is upon them that fear him upon them that hope in his mercy Paraphrase 18. The only security is to be sought from the favour and protection of God and the way to qualifie our selves for that is by conjoyning our uniform sincere obedience to him and our unshaken constant relyance on his mercy 19. To deliver their soul from death and to keep them alive in famine Paraphrase 19. To such as are thus qualified his protection will not fail whatsoever the danger be how great soever the seeming destitution 20. Our soul waiteth for the Lord he is our help and our shield Paraphrase 20. The Lord is our only aid and protector to him therefore is all the desire of our souls 21. For our heart shall rejoyce in him because we have trusted in his holy name Paraphrase 21. And whatsoever befalls us we shall most cheerfully and not only patiently support it as having full assurance and confidence in him that he will either rescue us out of it or else convert it to our greatest advantage 22. Let thy mercy O Lord be upon us according as we hope in thee Paraphrase 22. O Lord our full trust is in thee let thy mercy come down upon us we beseech thee Annotations on Psal XXXIII V. 2. Instrument of ten strings From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

them descryed to be David so famed for his Victories over them 1 Sam. 21.11 he thought fit to personate a mad-man v. 13. and thereupon was dismist by Achish v. 15. and escaped to the Cave of Adullam c. 22.1 1. I will bless the Lord at all times his praise shall continually be in my mouth 2. My soul shall make her boast in the Lord the humble shall hear thereof and be glad Paraphrase 1 2. I will never cease lauding and magnifying the Name of God I will rejoyce and esteem my self most happy that I have such a Protector to betake my self to in all my distresses and proclaim this to all pious men that depend on his aid that they may rejoyce and give thanks with me saying 3. O magnifie the Lord with me and let us exalt his name together Paraphrase 3. O let us all thus joyn hearts and voices to praise and bless his holy Name 4. I sought the Lord and he heard me and delivered me out of all my fears Paraphrase 4. When I was in my greatest danger discerned by the servants of Achish and brought in to him as his most powerful enemy now fallen into his hands I addrest my prayers to God and he came in to my relief inclined the King to send me out of his house and check his servants for bringing me in to him and by that means I escaped my great danger 5. They looked unto him and were lightened and their faces were not ashamed Paraphrase 5. This dealing of God with David shall be matter of great reviving to all that are at any time in distress who shall from hence take courage and confidence and what ever their condition be apply themselves to God and not fear being disappointed by him For thus shall they encourage one another by Davids example 6. The poor man cryed and the Lord heard him and saved him out of all his troubles Paraphrase 6. Loe there was a man in a state of extreme distress and he betook himself immediately to God in prayer and his prayer was answered with speedy deliverance out of all his streights 7. The Angel of the Lord incampeth round about them that fear him and delivereth them Paraphrase 7. And thus shall it be with all truly pious men such as obediently serve and wait on God they have the promise of his protection and as the instruments thereof of whole hosts of Angels to incompass them and secure them from all approach of dangers 8. O tast and see that the Lord is good blessed is the man that trusteth in him Paraphrase 8. Let any man make the experiment keep close to God in obedience and relyance on him and he shall soon discern that he is a most gracious master and that there is no such assured tenure in or title to all the felicity in the world as this of constant faithful dependance and affiance in him 9. O fear the Lord all ye his Saints for there is no want to them that fear him Paraphrase 9. There is no more prudential politick course for any pious man no greater security from all worldly streights and wants than to adhere to him who is the unexhausted spring of all plenty never taking in any unlawful prohibited aids but preserving an uniform obedience to him 10. The young Lions do lack and suffer hunger but they that seek the Lord shall not want any good thing Paraphrase 10. Such as use themselves to rapine and injustice by that means to secure themselves of wealth have oft that curse of God attending and blasting them and their posterity in this world that from great wealth they come to great want and utter destitution and indeed their very rapacity and covetousness and perpetual insatiate desires of gaining keep them still beggerly and miserable in the midst of their greatest plenty their abundance yields no kind of satisfaction to them On the other side the pious man that keeps him close to God depends on and implores his blessing on his honest indeavours and never admits of any unlawful means either for the getting or preserving of wealth he shall never want that which is best for him in this world and shall have a reserve of all wealth truly satisfactory all manner of felicity hereafter 11. Come ye children hearken to me I will teach you the fear of the Lord. Paraphrase 11. 'T is therefore very well worth the consideration of every one that desires to be advised of his own welfare what rich rewards the pious obedient servants of God is secured of even in this life 12. What man is he that desireth life and loveth many dayes that he may see good Paraphrase 12. If a man would project for the injoying a long life in this world and the greatest tranquility and prosperity and contentation in it 13. Keep thy tongue from evil and thy lips from speaking guile Paraphrase 13. There is not a more probable hopeful ways for the attaining it then to begin with his tongue and restrain that from all contumelious injurious and deceitful speaking which though it be ordinarily designed to the advantage of him that useth it yet most frequently brings mischievous effects the greatest real disadvantages 14. Depart from evil and do good seek peace and insue it Paraphrase 1● And then to cleanse his actions from all known sin which if continued in must needs be the forfeiting of Gods protection and bring his blasts and curses upon him and so regularly proceed to superstruct all works of piety to God and justice and charity to men particularly to live peaceably with all men to be as industrious in that pursuit as the most malicious person is in pursuing his designs of revenge and withall to be a peace-maker among others 15. The eyes of the Lord are upon the righteous and his ears are open unto their cry Paraphrase 15. And then besides the natural tendency of this method to a quiet and so a prosperous and long life which on the contrary is frequently shortned but constantly disturbed and made miserable by contentions and unpeaceableness there is an assurance of Gods protection and preservation which duly waits over all obedient faithful servants of his to bless and prosper all they undertake and to grant whatsoever they request of him either in kind or in equivalence what they choose to desire for themselves or what he chooses as seeing best for them 16. The face of the Lord is against them that do evil to cut off the remembrance of them from the earth Paraphrase 16. Whereas on the other side Gods displeasure and punishments pursue ungodly men to the utter eradication of them and their posterity 17. The righteous cry and the Lord heareth and delivereth them out of all their troubles Paraphrase 17. Whensoever they implore Gods aid he is ready to answer their request and send them seasonable deliverance 18. The Lord is nigh unto them that are of a broken heart and saveth such as be

to the unjust impious and withall penurious and griping worldling accordingly so it is he prospereth the former and gives them and their posterities a peaceable and plentiful being here and blasteth and curseth and rooteth out the other 23. The steps of a good man are ordered by the Lord and he delighteth in his way Paraphrase 23. As long as mens actions are conformable to the will of God and the directons which he gives for the guiding of them as the actions of the just and charitable are in an high degree so long are they most acceptable and well-pleasing to him and so sure to be accepted by him 24. Though he fall he shall not be utterly cast down for the Lord upholdeth him with his hand Paraphrase 24. They that are careful of these practises when afflictions befall shall not be ruined by them for God by his secret wayes of providence shall support them under or deliver them out of them 25. I have been young and now am old yet have I not seen the righteous forsaken nor his seed begging bread Paraphrase 25. From the beginning of my life to this day making diligent observation in this matter I am now able truly to pronounce that I never could see or hear of any example of a just and pious and virtuous man that was eminently charitable and merciful-minded that ever brought himself or his posterity to want by that means 26. He is ever merciful and lendeth and his seed is blessed Paraphrase 26. Though he be continually pouring out of his store in works of mercy giving and lending freely to those that want which a man would thi●● sufficient to wast and ruine his worldly plenty and impoverish him or at least his posterity yet he that observes shall find it much otherwise that the posterity of such scatterers generally thrive much the better for it 27. Depart from evil and do good and dwell for evermore Paraphrase 27. And therefore the most prudent thriving course imaginable is this strictly to abstain from all known sin and to be carefully exercised in all good works especially those of mercy and then thou hast the promise of a long and prosperous life here and of heaven and immortal glory hereafter 28. For the Lord loveth judgment and forsaketh not his Saints they are preserved for ever but the seed of the wicked shall be cut off Paraphrase 28. For the lives of just men are acceptable to God and to merciful charitable men peculiarly the promise is made that God will shew them mercy and deal with them as they have dealt with others relieve and support them in their distress and signally prosper them and their posterity and yet farther reserve a rich reward for them in another world whilst his judgments remarkably seise on the posterity of wicked men especially of the unjust and covetous oppressor 29. The righteous shall inherit the land and dwell therein for ever Paraphrase 29. Accordingly you shall observe that just pious and merciful-mindedman of have their peculiar portion of a long and prosperous life in this world they and their posterity if they walk in their steps 30. The mouth of the righteous speaketh wisdom and his tongue talketh of judgment 31. The law of his God is in his heart none of his steps shall slide Paraphrase 30 31. All such mens thoughts and discourses are busied on the true saving not worldly carnal or diabolical wisdom on the practice of virtue and the sincere obedience to all Gods commands And this God is sure to reward with his assistance and support and accordingly preserve them from all evil 32. The wicked watcheth the righteous and seeketh to slay him 33. The Lord will not leave him in his hand nor condemn him when he is judged Paraphrase 32 33. 'T is to be expected indeed that wicked men should use all arts and attempts of treachery to oppress and even to undoe and kill the pious and meek charitable person who is most weakly furnished with worldly aids to repel or secure himself from their malice But then God will interpose for his reliefe and avert their designed violence from him 34. Wait on the Lord and keep his way and he shall exalt thee to inherit the Land when the wicked are cut off thou shalt see it Paraphrase 34. Keep close to God and in obedience to all his laws and in so doing rely and depend with confidence on him and prepare thy self contentedly to bear whatsoever he shall send and doubt not but in his due time he will bring thee to a prosperous condition even in this world unless in his secret wisdom he see it better for thee to expect thy full reward in another world and that is infinitely more desirable to thee and thou shalt live to see his punishments poured out upon the ungodly 35. I have seen the wicked in great power and spreading himself like a green bay-tree Paraphrase 35. It is matter of very vulgar observation that wicked men are very great and formidable for a while flourish and prosper exceedingly and have moreover all seeming advantages to aeternize this prosperity to them and their posterity and are not discern'd to have any thing come cross to hinder their thriving in the world 36. Yet he passed away and loe he was not yea I sought him but he could not be found Paraphrase 36. And yet of a suddain in a trice they are destroyed and no remainder of them is to be found their very memory is utterly gone 37. Mark the perfect man and behold the upright for the end of that man is peace Paraphrase 37. This you may generally observe that sincere and just especially if they be also charitable merciful men do whatever pressures they meet with for a time at length recover a peaceable and prosperous condition to them and their posterity 38. But the transgressors shall be destroyed together and the end of the wicked shall be cut off Paraphrase 38. But wicked men on the contrary come to utter ruine and destruction and though it be long deferred sometimes yet it comes with a vengeance at last to the eradicating them and their posterities 39. For the salvation of the righteous is of the Lord he is their strength in the time of trouble Paraphrase 39. And the account is clear God by his providence delivers the righteous and merciful men defends and supports them in all their distresses 40. And the Lord shall help them and deliver them he shall deliver them from the wicked and save them because they trust in him Paraphrase 40. And a sure tenure they have in his mercy for assistance and preservation from all the machinations of wicked men as being in the number of those that rely and depend on God according to his own promise and so may from his fidelity expect and challenge deliverance Annotations on Psalm XXXVII V. 3. Dwell The latter part of this v. 3.

many shall see it and fear and shall trust in the Lord. Paraphrase 3. Thus hath he given me abundant matter of praise and thanksgiving unto his blessed name who hath thus magnified his mercy to me And this dealing of his with me may well allure all men to the consideration of it and thereby to the performing of all faithful obedience and placing their full trust and adherence on him 4. Blessed is the man that maketh the Lord his trust and respecteth not the proud nor such as turn aside to lies Paraphrase 4. There being no such happy man as he that relyes not on any wit or aid or strength of man but reposeth his full trust in God and on that security never applyes himself to the practises of atheistical insolent deceitful men in hope to gain any thing by such arts as these 5. Many O Lord my God are the wonderful works which thou hast done and thy thoughts which are to us-ward they cannot be reckoned up in order unto thee If I would declare and speak of them they are more than can be numbred Paraphrase 5. O thou God of power and fatherly goodness toward me thou hast abounded to me in thy rich mercies thy works and thy counsels of grace to us are wonderful and inexpressible I would fain make some acknowledgment thereof to thee but they surpass my arithmetick to recite much more to make a just valuation of them 6. Sacrifice and offering thou didst not desire mine eare hast thou opened Burnt-offering and sacrifice thou hast not required Paraphrase 6. Above all is that admirable work of thy mercy in giving the Messias In stead of the legal sacrifices of all sorts which were but shadows of this great evangelical mercy thou hast decreed that thine eternal Son shall assume our humane nature and therein abundantly fulfil all that which the sacrifices and oblations did faintly prefigure and thereby take away sin which the legal observances were not able to do 7. Then said I Lo I come in the volume of the Book it is written of me Paraphrase 7.8 At this coming of the Messias therefore the ordinances of Mosaical sacrifices shall be abolished and the eternal Son of God shall agree and contract with his Father to perform that perfect obedience to his laws and to offer up himself such a divine and spotless sacrifice for the sins of the whole world as shall most effectually tend to the working an expiation for sin and bringing men to the performance of holy sincere obedience to God thus visibly exemplified to them by Christ and consequently to salvation And upon this intuition he shall most gladly and with all delight and joy set about the whole will and counsel of God and go through the office assigned him very chearfully and heartily Another sense of the words as understood of David himself see in note d. 8. I delight to do thy will O my God yea thy law is within my heart 9. I have preach't righteousness in the great congregation loe I have not refrained my lips O Lord thou knowest Paraphrase 9. I will proclaim this and all other thy works of evangelical infinite mercy before all that acknowledge and profess thy service my tongue shall never be confined or silent in this matter any more than as thou knowest hitherto it hath been 10. I have not hid thy righteousness within my heart I have declared thy faithfulness and thy salvation I have not concealed thy righteousness and thy truth from the great congregation Paraphrase 10. This goodness of thine this performance of all thy rich promises this work of redemption and spiritual deliverance is too great to be meditated on in silence 't is fit to be proclaimed aloud to be promulgated to all men in the world 11. Withhold not thou thy tender mercies from me O Lord let thy loving-kindness and thy truth continually preserve me Paraphrase Be thou therefore pleased not to be confined or restrained in thy bowels toward me at this time but shew forth thy compassions to me Thou art good and gratious and faithfully performest all that thou ever promisest O let thy promised mercy be continually made good to me for my deliverance from all dangers 12. For innumerable evils have compassed me about mine iniquities have taken hold upon me that I am not able to look up they are more than the hairs of my head therefore my heart faileth me Paraphrase 12. And this most seasonably at this time now that I am surrounded with so many dangers now that the punishments which my sins have most justly deserved my multiplyed crying innumerable sins have so violently seized upon me cast me into a black and comfortless condition 13. Be pleased O Lord to deliver me O God make hast to help me Paraphrase 13. O blessed Lord let it be thy good pleasure to afford me speedy deliverance out of it 14. Let them be ashamed and confounded together that seek after my soul to destroy it let them be driven backward and put to shame that wish me evil Paraphrase 14. Let not them prosper and succeed in their attempts that design to take away my life or do me any other mischief but do thou please to discomfit and disappoint them all And this I am confident thou wilt do 15. Let them be desolate for a reward of their shame that say unto me Aha Aha Paraphrase 15. And reward their abominable actions with confusion and desolation that triumph over me in my distress and scoffe at my placing my affiance and trust in God 16. Let all those that seek thee rejoyce and be glad in thee Let such as love thy salvation say continually The Lord be magnified Paraphrase 16. By this means shall all pious men that place their trust in thee and depend onely on thy aids and rescue be incouraged for ever in their hopes and adherence on thee and praise and magnifie thy mercies and applaud thee for them 17. But I am poor and needy yet the Lord thinketh upon me Thou art my help and my deliverer make no tarrying O my God Paraphrase 17. How low soever my condition is my comfort is that God hath a fatherly care of me On thee O Lord is all my trust whether for deliverance or relief O defer not the interposition of thy hand but hasten speedily to my succour Annotations on Psal XL. V. 2. Horrible pit From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 personnit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here a noise or loud sounding and being applied to a pit is a resounding pit or a pit of sounding it signifies the depth and watryness of it from the conjunction of which proceeds a profound noise or sound when a stone or any such thing is thrown into it Thus the Chaldee understand it rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a tumultuous noise The LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

any reason to make the former word to be in the genitive case nor is there any ו conjunction between them and the Chaldee that alone differs from the LXXII yet read it in this other form from whom is the joy of or God my exceeding joy If this notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not accepted it may then be as our English margine hath it God the gladness of my joy i. e. he that is the great author of all the joy I have But if it may here be taken in the notion of the other contrary passion or commotion that of sorrow then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be he that maketh glad my sorrow or turneth my commotions into joy V. 4. The harps Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may here be observed that being among the Graecians used in sadness only and so defined by Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a musical instrument a mournful harp and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mourn and wail and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wailing and mournful 't is yet among the Hebrews generally a cheerful joyful musick so Gen. 31.17 and 2 Chron. 10.28 Job 21.12 and 30.13 and frequently in these Psalms see Psal 33.2.71.22.81.3.92.4.137.2.149.3 Isai 5.12.24.8 Ezek. 26.13 and 1 Mac. 3.5 The Forty Fourth PSALM TO the chief Musitian for the sons of Corah Maschil Paraphrase The forty fourth Psalm is a description of the several conditions and states of the Jewish Church and therein a commemoration of Gods former mercies as a ground of confidence in and prayer to him for deliverance out of present dangers and was composed in some time of general oppression by foreign enemies v. 11 12. and committed to the Prefect of the Musick to be sung by the posterity of Corah see Psal 42.1 to the tune called Maschil see note on Psal 32. a. 1. We have heard with our ears O Lord our fathers have told us what work thou didst in their days in the times of old 2. How thou didst drive out the heathen with thy hand and plantedst them how thou didst afflict the people and cast them out Paraphrase 1 2. Thy doings in former ages O Lord are famously spoken of and delivered down to us from father to son How thou by thy power didst eject the Canaanites c. and in their stead didst place thine own people of Israel having first brought them out of Egypt rescued them from the hands of those heathen tyrants smiting with ten several plagues the Egyptians that kept them in bondage 3. For they gat not their land in possession by their own sword neither did their own arm save them but thy right hand and thine arm and the light of thy countenance because thou hadst a favour unto them Paraphrase 3. A special work of thine this for 't was not any prowess of arms or opposition of greater strength that got the children of Israel the victories which they obtained over these nations or possest them of their land but the signal interposition of thy power shining and shewing forth it self visibly in that whole action an effect and a testimony of thy special favour to them which thus performed what thou hadst promised of giving them this fruitful land to be injoyed by them 4. Thou art my King O God command deliverance for Jacob. Paraphrase 4. Thou therefore that hast thus magnified thy power and mercy in delivering this people of thine art in all reason to be adored by us as our God and supreme Conducter to whom alone I am to make my address at this time for the deliverances which thou hast promised to give and hast constantly afforded to thy people 5. Through thee will we push down our enemies through thy name will we tread them under that rise up against us Paraphrase 5. From thee must all our victories come thou must furnish us with our offensive arms such thou hast given to the beasts of the field horns to the bull c. And thy presence and conduct must supply to us our natural want of these And if thou be thus present with us we shall certainly be as succesful as the most mighty of those creatures over the weakest assailant As they first gore and wound them with their horns and then trample them under their feet so shall we deal with our stoutest enemies 6. For I will not trust my in bow neither shall my sword save me Paraphrase 6. As for artillery and provisions of war we use them without any trust or relyance on them either to secure our selves or hurt others 7. But thou hast saved us from our enemies and hast put them to shame that hated us Paraphrase 7. 'T is thy strength only and mercy to us that hath wrought all our good successes delivered us and discomfited our enemies and accordingly in that alone all our confidence is reposed 8. In God we boast all the day long and praise thy name for ever Selah Paraphrase 8. All our victories have been hitherto due to thee from thee we have received them and to thee we have given all the praise of them and consequently for the future we have none else to rely on none to acknowledge for our defender and reliever but thee 9. But thou hast cast us off and put us to shame and goest not forth with our armies Paraphrase 9. But alas our sins have provoked and removed thee from us thou hast suffered us to be worsted by our enemies and hast not of late shewn forth thy majesty for our aid and succour 10. Thou makest us to turn back from our enemies and they which hate us spoil for themselves Paraphrase 10. Thou sufferest us to be put to flight and chased by our enemies and consequently to be despoiled and pillaged by them 11. Thou hast given us like sheep appointed for meat and hast scattered us among the heathen Paraphrase 11. Thou hast permitted many of us to be slaughtered like sheep see v. 22. such as are killed by the butcher not the priest for the shambles to be freely used as men please not for the altar to which those that are set apart cannot be rudely handled without violation of religion And as sheep again being worried by the Wolf are driven from the flock and scattered upon the mountains so are our armies destroyed and routed 12. Thou sellest thy people for nought and doest not increase thy wealth by their price Paraphrase 12. We are alas cast away by God as the worst kind of slaves which are not thought worthy to have any price demanded for them by their masters sadly handled without the comfort of bringing in any honour to God by our calamities Thy Church among us is defaced and no other people taken in in stead of us by whom thy Name may be glorified 13. Thou makest us a reproach to our neighbours a scorn and a derision to them that are round about us 14. Thou makest us a

Thy honourable From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretiosus honorabilis fuit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour glory splendor and so here in the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or among thy splendors thy honours thy ornaments i. e. thy magnificent train The LXXII renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy honour to this sense clearly V. 13. Of wrought gold Of the difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next verse this only need be observed that the former signifies ocellare to work a garment full of eyes which eyes being here of gold are probably such as are with us called oes as being of the form of an eye the latter is to paint with a needle i. e. to work upon cloth c. divers colours and figures to imbroider with several coloured silks thereby imitating the various plumes of birds from whence those artificers are called plumarii See the learned Nic. Fuller Miscell l. 1. c. 20. The Forty Sixth PSALM TO the chief Musitian for the sons of Corah a song upon Alamoth Paraphrase The forty sixth Psalm is a profession of all trust and confidence in God and seems to have been written in the time of that tranquillity which is mentioned 2 Sam. 8.5 1 Chron. 18.14 And was committed to the Praefect of the Musick to be sung by the posterity of Corah to the tune known by the title of Alamoth 1. God is our refuge and strength a very present help in trouble Paraphrase 1. All our hope and trust is in God from whom all our aid and auxiliaries must be expected and fetcht down by our daily and constant prayers wherein if we continue faithful and diligent he will never fail to answer and be found by us being always ready at hand in time of distress to succour those that thus seek him 2. Therefore will we not fear though the earth be removed and though the mountains be carried into the midst of the sea Paraphrase 2. This gives us courage in all that can befal us be our state never so much worse than already 't is in time of the most formidable concussion of our armies proportionable to the terriblest earthquake in time of the most visible unavoidable danger such as it would be if the ground we stand on were removed from its stable foundation and cast into the midst of the sea and then ready to sink the next minute and to be ingulphed in that abyss 3. Though the waters thereof roar and be troubled though the mountains shake with the swelling thereof Selah Paraphrase 4. When our enemies both threaten and act most proudly and arrogantly and accordingly are ready to strike a terrour into the valiantest heart among us 4. There is a river the stream whereof shall make glad the city of God the holy place of the Tabernacles of the most High Paraphrase 4. Yet shall the people of God injoy tranquillity and delight in him fetch continual matter of pleasure and refreshment from him the contemptible trenches of the brook Geon which water Jerusalem the waters of Siloah that go softly Isai 8.6 shall not envie the proudest swelling streams as having the supreme Creator and Governour of the world in a peculiar manner resident among them 5. God is in the midst of her she shall not be moved God shall help her and that right early Paraphrase 5. This special favourable providential presence of God is a ground of the greatest security when ever calamity or danger approaches he comes instantly and seasonably to their relief as to the Israelites he did Exod. 14.23 6. The heathen raged the Kingdoms were moved he uttered his voice the earth melted Paraphrase 6. When the Philistims and other heathen nations about us began to threaten and prepare war against us God interposed his hand declared his good pleasure and favour toward us as discernibly as if it had been by voice from heaven or by a thunderbolt shot out from the clouds and presenly they were all discomfited and dispersed as when a flash of lightening or thunderbolt melts or dissolves any thing 7. The Lord of hosts is with us the God of Jacob is our refuge Selah Paraphrase 7. Thus is Gods presence among us our security he being the Lord to whom all armeis are subject the strong tower or fortress to whom we may safely retire in whatsoever difficulty or danger 8. Come behold the works of the Lord what desolation he hath made in the earth Paraphrase 8. 'T is worthy of consideration to all what remarkable judgments God hath shewn upon the heathen nations about us that have set themselves hostilely against us what strange destructions and desolations he hath wrought among them 9. He maketh wars to cease unto the end of the earth he breaketh the bow and cutteth the spear in sunder he burneth the chariot in the fire Paraphrase 9. 'T is he that loveth charity and peace among men and therefore discomfiteth those that are hostilely disposed and 't is not all their military provisions will secure them when he pleaseth to interpose himself he presently brings all to nought as if a consuming fire were come amongst them 10. Be still and know that I am God I will be exalted among the heathen I will be exalted in the earth Paraphrase 10. This therefore may teach the wicked and heathen people what is most prudent for them even to give over their hostilities to lay down their arms taken up against the people of God For 't is certain they shall not finally prosper God will subdue all their prowess and magnifie himself upon them and demonstrate that there is nothing gained by resisting of him 11. The Lord of hosts is with us the God of Jacob is our refuge Selah Paraphrase 11. Nor consequently by opposing of those with whom God is present to support and relieve them in all their dangers Annotations on Psalm XLVI Tit. Alamoth This Alamoth we find mentioned 1 Chron. 15.20 where in bringing up the Ark from Obed-Edom the singers Heman Asaph and Ethan i. e. these sons of Corah here mentioned were appointed to sound with Cymbals of brass and Zechariah c. with Psalteries on Alamoth and Mattathias c. with harps on the Sheminith or the eighth to excel or oversee see note on Psal 4.a. what it is Chimchi informs us upon Psal 3. the name of a tune or melody or musical key to which this Psalm was set and to be sung by the sons of Corah And considering that Psal 9. intitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not improbable that this should refer to that and being set to the same key or tune be said to be a song 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon this tune so called and vulgarly then known by that title The LXXII referring to the notion of the theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occultavit render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the

literally interpretable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or according to their iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abjection casting or vomiting out shall be to them i. e. they shall as vile persons be rejected and cast out by God And thus the Chaldee appear to have understood it who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be empty or vile and to this best connects that which follows in the verse In thine anger cast down the people The Fifty Seventh PSALM TO the chief Musitian Altaschith Michtam of David when he fled from Saul in the Cave Paraphrase The fifty seventh Psalm was composed by David on occasion of what happened in Sauls pursuing him 1 Sam. 24. when David finding Saul in the Cave might have killed him if he would but spared him and thereby gave him assurance of his friendship and not as he had been calumniated enmity to him It was set to the tune of a former Psalm which began with the words Destroy me not and it is as the former stiled his jewel see note on Psal 16. ● in respect of the greatness of the mercy recounted in it It was committed to the Prefect of his Musick 1. Be merciful unto me O Lord be merciful unto me for my soul trusteth in thee yea in the shaddow of thy wings will I make my refuge untill these calamities be overpast Paraphrase 1. To thee O Lord I make my most affectionate and humble address relying on thee reposing my whole trust in thee neither seeking nor projecting any means of safety to my self save that which consists in thine only aid and protection Be thou mercifully pleased to afford me this at this time and continue it till this persecution be over 2. I will cry unto God most high unto God that performeth all things for me Paraphrase 2. The Lord that hath espoused my cause is a God of might All that I ever received hath been from him my deliverances his immediate vouchsafements to him therefore now do I with all chearful confidence address my supplications 3. He shall send from heaven and save me from the reproach of him that would swallow me up Selah God shall send forth his mercy and his truth Paraphrase 3. When malicious-mind●● men are most bitterly set against me even to devout and destroy me utterly God shall send me relief from his throne by some means which he shall think fittest to chuse for me by his Angels or by his gracious over-ruling providence disappointing those that had these bloody designs against me He hath bound himself by promise and so both his mercy and fidelity are concerned in it and he will make good both unto me 4. My Soul is among Lions and I lie even among them that are set on fire even the sons of men whose teeth are spears and arrows and their tongue a sharp sword Paraphrase 4. My life is in the same danger as if I were incompast with Lions virulent men such as are continually inflaming and inciting Saul to pursue and destroy me never say any thing but with some bloody design of bringing mischief upon me 5. Be thou exalted O God above the heavens let thy glory be above all the earth Paraphrase 5. Lord be thou pleased to rescue me out of this danger and so to magnifie thy own glory over the pride and malice of the greatest men by discomfiting and frustrating the designs of such 6. They have prepared a net for mp steps my soul is bowed down they have digged a pit before me into the midst of which they are fallen themselves Selah Paraphrase 6. They have designed very treacherously against me like fowlers that by digging holes and laying gin● or toils in them insnare the simple unwary bird and God hath disappointed them in all their designs brought on them what they had projected against me 7. My heart is fixed O God my heart is fixed I will sing and give praise Paraphrase 7. This is enough to raise and enliven and inspirit any mans heart to praise and magnifie the mercy of so signal a deliverance And as there is nothing so fit so nothing that I shall more readily perform 8. Awake up my glory awake Psaltery and Harp I my self will awake early Paraphrase 8. My tongue see Psal 16. note ● shall begin the hymn and the instruments of Musick shall follow in a chearful and melodious note they shall no longer lie idle when such eminent mercies exact their acknowledgments and my heart whose tribute is most due and every member of my body faculty of my soul and action of my life shall be most diligent in an early payment of it 9. I will praise thee O God among the people I will sing unto thee among the nations Paraphrase 9. My acknowledgment shall not be made to thee in private only but in the midst of the congregation with the greatest solemnity possible calling all others to assist me in so weighty a work 10. For thy mercy is great unto the heavens and thy truth unto the clouds Paraphrase 10. For thou hast in a most eminent manner made good thy great mercy most undeservedly and gratiously promised to me and thereby thy fidelity also 11. Be thou exalted Lord above the heavens let thy glory be above all the earth Paraphrase 11. Lord be thou pleased to rescue me out of this present danger and so to magnifie thy own glory over the pride and malice of the greatest men by disappointing and frustrating their designs against me see v. 5. Annotations on Psalm LVII Tit. Altaschith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perdidit is a form of deprecation destroy not It is four times used in the titles of the Psalms in this and the two next succeeding 58. and 59. and 75. This makes the Chaldees gloss improbable viz. that it was composed at a time when he said Destroy me not for that will not fitly be applicable to any much less to all of these 'T is much more probable that as many other titles of the Psalms so this was designed to denote the melody or tune to which it was set the same that had formerly belonged to some Psalm or hymn beginning with those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroy not V. 3. The reproach All the Antient Interpreters make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verb and so sure it is of the preterperfect tense in Piel and apply it to God that he shall deliver David having shamed or reproached his enemies So the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath reproached the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shamed or reproached So before them the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar dedit in opprobrium he gave to reproach and accordingly the Arabick and Aethiopick And in all reason ●o we are to render it rather then imagine the prefix ● to be wanting But another rendring the words are also capable of 〈◊〉 〈◊〉

interprets it and so the phrase is used Mat. 24.51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall set him his portion with hypocrites assign him the same condition that such have But the portion of foxes may more probably signifie the prey of those wild creatures there being a sort of larger foxes in those countreys called usually Jackales which feed on dead men and will dig them out of their graves to eat them and so to be left unburied or buried at large in the field will be to be made a portion for such beasts The Syriack that reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat to or for the foxes understood it thus and the LXXII and vulgar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partes vulpium erunt the foxes portions shall they be i. e. cast out for these wild beasts to feed on The Jewish Arab hath another understanding of these two verses those that seek after my soul to destroy it shall go down into the lower parts of the earth i. e. seek into holes and caves after my soul descend in their search after it under the mountains of the earth intending to draw it out to the edge of the sword and make it a portion for foxes V. 11. Sweareth 'T was an ordinary token of respect to Kings for their subjects in swearing to mention their names so 1 Sam. 1.26 and 20.3 and 2 Sam. 15.21 and in several other places And 't is Solomon Jarchie's gloss that this is meant here The Sixty Fourth PSALM TO the chief Musitian A Psalm of David Paraphrase The Sixty fourth Psalm is a prayer for deliverance with a just complaint of his enemies and a prediction of Gods signal destructions upon them 1. Hear my voice O God in my prayer preserve my life from fear of the enemy Paraphrase 1. Blessed Lord let my humble supplication I beseech thee find audience with thee deliver me from the dangers I am in through the malice of men 2. Hide me from the secret counsel of the wicked from the insurrection of the workers of Iniquity Paraphrase 2. They are secretly contriving my ruine and openly break out in tumults against me in a most unjust and wicked manner O be thou my refuge and sanctuary to which I may with confidence resort for safety 3. Who whet their tongue like a sword and bend their bowes to shoot their arrows even bitter words 4. That they may shoot in secret at the perfect suddenly do they shoot at him and fear not Paraphrase 3 4. The first instruments of their malice are their slanders and calumnies and those are prepared and sharpened and shot like poysoned darts or arrows against me but being without all ground of truth they are secretly and clancularly disseminated falling upon me when I least foresaw or expected them 5. They incourage themselves in an evil matter they commune of laying shares privily they say who shall see them Paraphrase 6. And when they meet they ingage and fortify one another in their mischievous designs consult how to contrive them so secretly that they shall not possibly be foreseen or escaped 6. They search out iniquity they accomplish a diligent search both the inward thoughts of every one of them and the heart is deep Paraphrase 6. And indeed their industry is great there is nothing that can contribute to their ends but they find it out through the depth of their malice and policy 7. But God shall shoot at them with an arrow suddenly shall they be wounded Paraphrase 7. But in the midst of all this subtil contrivance that no man can see God shall discover disappoint and unexpectedly destroy them 8. So they shall make their own tongue to fall upon themselves all that see them shall flee away Paraphrase 8. Their tongues by which they thought to hurt others shall in the event bring mischief upon themselves By the death of Saul and his sons he shall strike the whole Army with a sudden consternation they shall fly and then all that behold it shall forsake their dwellings and fly also 9. And all men shall fear and shall declare the work of God for they shall wisely consider of his doing Paraphrase 9. And dread the righteous judgments of God acknowledging it to be his peculiar work of vengeance that befalls them 10. The righteous shall be glad in the Lord and shall trust in him and all the upright in heart shall glory Paraphrase 10. And on the other side all pious men shall have matter of rejoycing and of affiance in God and none that thus adhere to him shall be disappointed or frustrated by him Annotations on Psalm LXIV V. 3. Bend From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go is the same word used for extending sending out directing making to go and so is applied sometimes to grapes or olives in a press and then signifies to squeeze out the juice by beating or treading them Isa 63.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that treads or presses in the wine-press and in many other places sometimes of corne in the floore and then 't is to thrash Jer. 51.33 sometimes to a way whence the known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a way Psal 107.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and led or directed them But most especially 't is used of a bow or arrows if of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bow then 't is to bend it if of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrows then 't is not so properly to shoot as to prepare or direct them So Psal 58.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he directeth or prepareth his arrows so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they direct or aime or make ready their arrows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bitter word i. e. a calumniating speech to be sent as it were a dart or arrow out of the mouth Parallel to which is that of Jer. 9.3 where being applied to the tongue as to a bow that shoots out lying words as arrows it must be rendred bend but here applied to words as arrows direct and not bend To this accord Abu Walid and R. Tanchum who from the use of the word render it who set their arrows on the string not shooting as yet but setting them ready to shoot And thus it best agrees with what follows v. 4. that they may shoot in secret c. The LXXII for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrows read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bow and generally joyn it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bent and the Chaldee according to the nature of a Paraphrast joyn bending the bow and anointing the arrows But the Syriack herein follow them not but read they whet their tongue as a sword and their speech as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an arrow for so sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies where that which is proportionable to whetting the sword is preparing or setting upon the string the arrows by way of preparation for shooting V. 4. Fear not It is not easie

gracious methods but still resist and stand out impenitently in their sins 't is in all reason to be expected from his justice that he shall pour out his vengeance upon these stout presumptuous sinners heads and destroy them utterly And thus shall it befall those that hold out against the Messias when the Apostles after his resurrection shall with the conviction which that brought and the miraculous power shed on them by the holy Ghost preach the Gospel to his crucifiers and call them to repentance for then upon their persisting in their obstinacy their utter destruction is to be look't for 22. The Lord said I will bring again from Bashan I will bring my people again from the depths of the sea Paraphrase 22. The Lord hath promised now to repeat among us all his glorious acts to do as great things command as signal deliverances and victories for Jerusalem as were wrought in Batanea or the Red-sea And all this but an essay of the deliverance of the Messias from the very power of the grave consequent to which is our resurrection as also of the spiritual deliverance wrought for Christians from the power of sin and satan 23. That thy foot may be dipped in the blood of thine enemies and the tongue of thy dogs in the same Paraphrase 23. The blood of thy enemies shed in such abundance that thy dogs shall lap and drink it shall be the sea in which thou shalt pass and that red without a figure And proportionably shall be the destructions on the enemies of Christ and Christians in the age of the Messias 24. They have seen thy goings O God even the goings of my God my King in the sanctuary Paraphrase 24. After the coming out from Egypt and delivery of the Law by the ministry of whole hosts of Angels the Ark and the Tabernacle being built constantly marched before them in all their journeyings with a procession of like solemnity though performed by meaner persons an host though not of heavenly officers and so conducted them to the place of their promised rest Numb 10.35 and with it God himself went as a King before them to rule and guide and protect them And so shall Christ by his grace by his word and his sacraments when he is in heaven 25. The singers went before and the players on instruments followed after amongst them were the damsels playing with timbrels Paraphrase 25. And the going up of the Ark was very solemn with voices and instruments of Musick both which were committed to the Levites care and the pious women accompanied and bare their part in the quire And so when Christ is gone up to heaven the Apostles shall celebrate and promulgate it to all the world and Mary Magdalen and other women witnesses thereof shall affectionately joyn with them indivulging it 26. Bless ye God in the congregation even the Lord from the fountain of Israel Paraphrase 26. And all the people of Israel all that are come forth from out of the waters of Judah Isai 48.1 excited and called upon the other to magnifie the Name of the Lord As all Christians shall be obliged solemnly to magnifie the Name of the Messias and to that end frequently to assemble together 27. There is little Benjamin with their rulers the princes of Judah and their counsel the princes of Zabulon and the princes of Naphtali Paraphrase 27. Particularly the two royal tribes 1. that of Benjamin from which the first King sprang ● that of Judah from which the second and the two learned tribes Zabulon and Naphtali And we may note that the Kingdom of the Messiah should at length be submitted to by all the Potentates and learned men in the world 28. Thy God hath commanded thy strength strengthen O God that which thou hast wrought for us Paraphrase 28. Thus is it meerly the work of Gods presence noted by the Ark assistance and providence that we have thus been enabled to subdue our enemies and get possession of this good land and so the grace of Christ by which sin and Satan shall be weakned and subdued Lord do thou continue this thy power and goodness and go through with and confirm this work of mercy which thou hast begun and thus far advanced in us 29. Because of thy temple at Jerusalem shall Kings bring presents unto thee Paraphrase 29. And then as thy donatives have been imparted to the very heathen enemies of God v. 18. so by way of return shall the heathen nations and princes come in to the acknowledgement and worship of thee and bring sacrifice and oblations to thy Temple the Queen of Shebah personally the Asiatick Princes and Roman Emperors by their offerings And in like manner the heathen world and the greatest Princes thereof shall imbrace and accept the faith of Christ 30. Rebuke the company of spear-men the multitude of the bulls with the calves of the people till every one submit himself with pieces of silver scatter thou the people that delight in war Paraphrase 30. And those that hold out and trust in their military strength tyrannizing and oppressing and subduing all their neighbour nations and out of an insatiate desire of wealth have they never so much will have more and use all violence and war to that purpose Jam. 4.2 these wilt thou severely punish and destroy And so shall Christ the greatness of heathen Rome which having attained to the Empire of the world and to the greatest wealth imaginable shall be subdued and destroyed by the Goths c. and so the Empire subjected to Christianity in Constantine's time see Rev. 17. and 18. 31. Princes shall come out of Aegypt Aethiopia shall soon stretch out her hands unto God Paraphrase 31. And by this means shall many other heathen nations Egyptians and Ethiopians c. be induced to come in as Proselytes and imbrace the law of God and offer up their prayers in his Temple And so when heathen Rome is subdued to the faith of Christ the other nations that depend on that Empire shall receive it also 32. Sing unto God ye kingdoms of the earth O sing praises unto the Lord. Selah Paraphrase 32. And Jerusalem shall be an house of prayer to all nations and this shall be just matter of the most solemn triumphant joy to all the people in the world all due and to be acknowledged to the God of heaven 33. To him that rideth upon the heaven of heavens which were of old loe he doth send out his voice and that a mighty voice Paraphrase 33. To that God that descended and spake to Moses of old out of the cloud on Mount Sinai with such thunder as made them all to tremble see note on Psal 148. a. and will more clearly reveal his will in the fulness of time by the voice of his own Son incarnate and by the preaching of the Apostles to all the world 34. Ascribe ye strength unto God his excellency is

paraphrase it the former by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that learn thy law with respect to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law which hath such affinity with it the other by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confessing to thee as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letters whereof differ so little from it The Seventy Fifth PSALM TO the chief Musitian Altaschith A Psalm or song of Asaph Paraphrase The seventy Fifth Psalm was composed by Asaph to the tune known by the name Altaschith see note on Psal 57. a. praising God for all his wondrous acts of mercy and of justice upon the enemies of his people and was committed to the Praefect of the Musick 1. Unto thee O God do we give thanks unto thee do we give thanks for that thy name is near thy wondrous works declare Paraphrase 1. We bless and magnifie thy mercies O Lord and again we bless and magnifie them and have all manner of inducement and obligation thus to do not only because we have received so many signal ingagements from thee but especially because the performance of this duty of praise is so richly accepted and rewarded by thee and thy power and providence ascertain'd to the present defense of all those that performe it faithfully that wait on thee for thy aids and fa●l not in acknowledging the receit of them 2. When I shall receive the congregation I shall judge uprightly Paraphrase 2. For God is a most upright judge and if he doth a while delay the punishing of wicked men and relieving the godly that certainly is but an act of his wise disposal to choose the fittest season for it a time which in all respects is most agreeable and then he will certainly interpose in mercy to the one and just vengeance to the other 3. The earth and all the inhabitants thereof are dissolved I bear up the pillars of it Selah Paraphrase 3. When the whole land was in a civil combustion one part as it were melted and dissolved from another 't was God alone that kept it from utter destruction by preserving alive the pious men who by their Prayers and Intercessions are wont to contend and prevail for averting of ruine see note b. or supported it still upon the proper basis and re-establisht David in his Throne 4. I said unto the fools Deal not so foolishly and to the wicked Lift not up the horn 5. Lift not up your horn on high speak not with a stiff neck Paraphrase 4 5. Represt and brought down the wicked Rebells that scoft at God and his Anointed and were obstinately bent to exalt themselves in his ruine These did God in his good time bring down and put to shame 6. For promotion cometh neither from the East nor from the West nor from the South 7. But God is the Judge he putteth down one and setteth up another Paraphrase 6 7. For indeed it is he only that can exalt or suppress and no power on earth can properly be said to do it this is the priviledge and prerogative of the one supreme supereminent ruler of all the world and in great justice he thus disposeth of this as of all things here belong as he sees fittest never suffering wicked men continually to prosper 8. For in the hand of the Lord there is a cup and the wine is red it is full of mixture and he poureth out of the same but the dregs thereof all the wicked of the earth shall wring them out and drink them Paraphrase 8. All that befalls either good or evil men comes certainly from God who hath in his power judgments of the most direful aloy most fitly compared to a cup of the strongest wine with the addition of the most stupifying mixtures myrrhe c. see note on Rev. 14.10 c. and in the dispensing and pouring out of this some drops may fall to the portion of godly men in this world some afflictions for a time but then for the wicked they must expect the bottom of the cup the bitterest and most intolerable part of suffering every drop of those dregs of Gods wrath to be drunk up by them in this life probably but undoubtedly in another 9. But I will declare for ever I will sing praises to the God of Jacob. Paraphrase 9. As therefore it is my part not to fail to proclaim and bless the name of this God for ever which hath so favourably owned the cause of his servants 10. All the hornes of the wicked also will I cut off but the hornes of the righteous shall be exalted Paraphrase 10. So I shall securely remit to him the taking his own time to execute his judgments to bring down the power of all his enemies which he will certainly perform cherishing and at last promoting those that adhere faithfully to his service Annotations on Psal LXXV V. 1. Declare The whole difficulty of this v. 1. seems to be best removed by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a participle plural in the sense of the dative case for then that will express to whom Gods name i. e. his power is here said to be nigh viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that de lare the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy wondrous works Thus hath the learned Castellio rendred it Cujus praesens adest nomen tua narrantibus miracula To thee will we give thanks whose name is present at hand so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to them that shew forth thy miracles V. 2. Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condixit signifies an appointed time or season as well as place and in that former sense 't is most commonly used either for time in general or in special for the four seasons of the year the months the solemn feasts c. and to this sense of time not place or congregation the learned interpreters render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time saith the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII and tempus the Latine and so the Arabick and Aethiopick and the Interlinear statutum tempus and Castellio certum tempus and then with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cepit it may fitly signifie the taking a fit season And then follows the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will judge rectitudes understanding it of the Lord. That the speech belongeth to God appears by the next verse his establishing or supporting the pillars of the earth preserving religious persons who in the Hebrew dialect are frequently stiled pillars so Maimonides de Idol of Abraham that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillar of the world so Gal. 11.9 those eminent Apostles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pillars and oft elsewhere Which establishing and preserving of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII I have set them firm and solid can belong to none but God and so in the

repetition of his judgments for so many years or in so many forms frequently varied but still lying heavy upon us makes this a seasonable fear 11. I will remember the works of the Lord surely I will remember thy wondrous works 12. I will meditate also of thy works and talk of thy doings Paraphrase 11 12. But I soon answered and silenced these my melancholy infidel reasonings and opposed unto them the acts the many illustrious miraculous acts of God in bringing us out of Egypt possessing us of Canaan subduing all our neighbouring enemies c. infallible evidences both of his power and fidelity to all that depend on him and resolved more reasonably to stay and support my self with the meditation and solemn reflection on these by his former dealings inviting the continuance of them and raising to my self confident presages of his future mercies 13. Thy way O God is in the sanctuary who is so great a God as our God Paraphrase 13. And upon an intire survey of all I am forced to acknowledge that all Gods dealings are most just and holy he never fails the least in the performance of his promises but on the contrary hath magnified his power as well as justice and fidelity in a most illustrious manner in all his dealings with his people 14. Thou art the God that doest wonders thou hast declared thy strength among the people 15. Thou hast with thine arm redeemed thy people the sons of Jacob and Joseph Selah Paraphrase 14 15. When thou rescuedst thy people of Israel out of the bondage of Egypt the posterity of Joseph all begotten there and all the rest of the seed of Jacob which came to Egypt to Joseph and were at first kindly treated by the King but after a while opprest and tryannically inslaved thou didst it in a most mighty miraculous dreadful manner so as convinced the very obdurate heathens of thy power and vengeance upon them 16. The waters saw thee O God the waters saw thee they were afraid the depths also were troubled Paraphrase 16. And when the Israelites by thy conduct came to the sea side the very 〈◊〉 that untamed body was restrained by thee and as in a frightful dread of thy majesty fled from before them gave them leave to pass as on dry ground through the chanel of it 17. The clouds poured out water the sky sent out a sound thine arrows also went abroad 18. The voice of thy thunder was in the heavens the lightnings lightned the world the earth trembled and shook Paraphrase 17 18. And on the other side the Lord sent out his judgments upon the Egyptians lookt unto their host through the pillar of fire and cloud and troubled them Exod. 14.24 by which was intimated the tempestuous rain and thunder resounding in the air and sending out shafts or sharp stones and again thunders in the clouds and lightning flashing in their eyes to the disturbing them extreamly 19. Thy way is in the sea and thy paths in the great waters and thy footsteps are not known Paraphrase 19. And thus whilst thy people were conducted and carried safe by thee through the midst of the red sea the Egyptians were in no wise able to follow them but were all first disordered and restrained in the speed of their march God took off their chariot wheels that they drave them heavily Exod. 14.25 and soon after by Moses's stretching out his hand swallowed up and destroyed by the sea returning upon them v. 26. and so thy works of providence in preserving some whilst by the same means thou destroyest others most undiscernible and inscrutable 20. Thou leddest thy people like a flock by the hand of Moses and Aaron Paraphrase 20. And in sum thy care over thy people and thy conduct by the hand of Moses and Aaron hath been experimented to be like that of the most watchful and skilful shepherd over a flock securing them from all assaults or violence of their enemies And thy dealings with them there are a full security to us now if we continue our faithful dependence on thee that thou art both able and ready to relieve and rescue us out of the greatest captivities and most present dangers Annotations on Psalm LXXVII V. 2. My sore ran 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pretraxit extendit se being here applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my hand will most probably be rendred was stretched out or stretched it self and to that best agrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and remitted not gave not over fell not down from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remissum esse 'T is true when it is joyned with any fluid thing it signifies to flow or run about as of water tears wine or blood but here with the hand if that be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stretching out is the most proper notion of it and though the LXXII for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over against him yet they have sufficiently exprest the sense and restrained it to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for my hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I sought him with my hands by night toward him The Chaldee having taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it self and given it a paraphrase remote enough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophecy rested upon me from one use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of God for the Spirit of God 2 King 3.15 do also paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the eye dropping of tears but the Syriack reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his hand convert it to another matter 'T is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies many things besides an hand particularly a stroke or hurt or wound that befalls any but this sure respecting him that strikes or inflicts it whose hand or stroke it is said to be not his who is striken by it So Deut. 32.36 where their hand is thus interpreted by the Chaldee 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stroke of the hater and Exod. 24.11 where the not laying the hand is by the Chaldee rendred not hurting and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hurt yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his hand or hurt is not there applied to the patients but to the agent God And Abu Walid who renders it here a wound or stroke in respect to the sufferer mentions it as a distinct signification from what it hath in other places And so still it is most reasonable to understand it in the ordinary sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my hand and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be the extending holding out or up the hand by which prayer is fitly exprest whereof that is the solemn gesture V. 3. And was troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sonuit fremuit cannot better be rendred than by

I made a noise which following the remembring of God and the other phrases v. 1. and 2. of crying and stretching out the hand must needs be understood of the voice of his prayers very importunate in Gods ears and either very loud or very moanful or as 't is used Psal 39.6 very unquiet and clamorous in Gods ears and then follows to the same matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will or did meditate either answerable to the remembring God in the beginning of the verse or else in the notion of praying as Psal 55.17 it was rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will pray and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will speak before the Lord and lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my spirit was involved anxious troubled the Syriack render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was rapt caught into an extasie as it were exagitated or disturbed And so every part of this verse is an expression of the Psalmists devotion in the day of his trouble v. 2. but not of his affliction it self V. 4. Eyes waking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodivit signifies watches or vigils whether the spaces into which the night was divided the first second or third watch or the office of watching for such a space Here it seems to be taken in the latter sense for the office of guarding watching over and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with it holding the watches parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keeping the watches Luk. 2.8 is the executing of that office This is here poetically spoken of God that he holds the watches of the Psalmists eyes i. e. sees and knows how they are imployed every minute of the night And this is here used but as a preface to introduce what follows in the rest of the Psalm which is made up of the meditations which he had on his bed and in which he spent the night supposing God to be present to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he I was in perturbation agitated disquieted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and spake not vocally but as in a deep meditation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I recounted or thought on the years that were past V. 10. My infirmity This v. 10. may perhaps be best rendred if it be taken as the conclusion of the sad hopeless thoughts set down v. 7 8 9. There by way of question his spirit had seemed to say that there would never be any end of the present afflictions that Gods mercies were forgotten and his promises cassate as if the decree were gone forth Gods oath in his wrath a final irreversible sentence of which he would not repent saith Rasi And in the same tenor 't is here added I said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this my disease so the Syriack render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agrotavit and so both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primarily signifie this my wound or this my dejection saith Abu Walid or perhaps this my desertion for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the Arabs also for desertus fuit being put away as in divorce Mat. 19.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is capable of several interpretations either for changes or years In the first sense it will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a change or changes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutavit of the right hand of the highest not a mutability in Gods counsels or providence but a varied punishment sent by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a repeated blow or plague saith the Syriack and so sure the Chaldee understood it who render it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this disease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mutation or is a mutation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the strong right hand of the most High a varying of his inflictions not any inconstancy in his providence and counsels If it be that it must be by way of interrogation And I said this is my infirmity What shall the right hand of the most high change But it may be taken also in the second notion for years as 't is evidently used v. 5. and from that verse the sense reacheth down to this place after this manner I have considered the days of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the years of ages viz. of the several ages wherein our nation hath been retrenched and by degrees prepared for this final deportation under Zedekiah as 1. the captivity of the tribes beyond Jordan and Galilee 2 King 15. then of the remainder belonging to the Kingdom of Samaria 2 King 17. and lastly of Judah both to Pharaoh Necho the Aegyptian King and then to Nebuchadnezzer in his first and second war 2 King 23. and 24. In relation hereto the Psalmist asks v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will the Lord cast off for ages i. e. for several ages will he be favourable no more and so on in divers phrases v. 8. and 9. and then v. 10. And I said this my disease or desertion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the years of the right hand of the most high i. e. my captivity is lasting my sufferings many the measure of their duration as the years of eternity This latter sense seems somewhat more consonant to the genius of these writings wherein it is customary for the verses to refer by several characters and allude to each other and so in likelihood this is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the former also will well enough be born and in either of them this verse very fitly concludes the first part of this dialogue which all inclined to the sad part of the reflexion And then v. 11. follows the second part of it of a quite contrary resolution to the end of the Psalm I will remember the works of the Lord surely I will remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the antient of thy wonders i. e. I will take up another Epoch that of all the miraculous deliverances of our nation when first brought out of Aegypt I will put the Lord in mind of all his former mercies and by that recognition endeavour to perswade him to a repetition of them which belongs clearly to that new matter The LXXII for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now I began as from one notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil coepit and herein the Latine follow them but the Syriack as was said forsake them and adhere to our rendring of that word my infirmity Abu Walid who renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this my disease or my dejection being cast down or wounded as coming saith he either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 years will have the whole passage run thus And if I say this my prostration

TO the chief Musitian A Psalm for the sons of Korah Paraphrase The eighty fifth Psalm is a thankful acknowledgment of Gods mercy in returning their captivity and an humble importunate prayer for the confirming continuing and perfecting this mercy to them It hath some degree of propriety to Davids return to Jerusalem after his flight from Absolom but much more to the days of Ezra and Nehemiah after the captivity It was committed to the Praefect of the Musick to be sung by the posterity of Coreh 1. Lord thou hast been favourable to thy Land thou hast brought back the captivity of Jacob. 2. Thou hast forgiven the iniquity of thy people thou hast covered all their sin Selah 3. Thou hast taken away all thy wrath thou hast turned thy self from the fierceness of thy anger Paraphrase 1 2 3. It is thy special mercy and compassion to us O Lord that we that were chased and carried captive from our countrey are now restored to it again Our sins that brought these sad effects of thy displeasure upon us thou hast now been pleased to pardon and so being reconciled to us of thine own abundant free grace and mercy to release us from those severe punishments which have most justly lain upon us for our provoking offences 4. Turn us O God of our salvation and cause thine anger toward us to cease Paraphrase 4. From thee O blessed Lord all our deliverance proceeds be thou pleased to interpose thy hand to perfect this work of mercy and reconciliation and restauration which thou hast so gratiously begun for us and pardon the deviations that since our return we have most unexcusably been guilty of 5. Wilt thou be angry with us for ever wilt thou draw out thy anger to all generations 6. Wilt thou not revive us again that thy people may rejoyce in thee Paraphrase 5 6. We have long been exercised under thy sharp hand of punishments and allmost been tempted to despair of any release either to our selves or our posterities and since thou hast brought us back to our countrey our new fresh provocations have again withheld thy loving kindness from us cast back the work of rebuilding thy Temple O be thou now pleased as thou hast begun to give us some essay of thy mercy to perfect and complete it to us to restore unto us that life and pleasure and joy which we were wont to enjoy in approaching to and attending on thee in thy Sanctuary 7. Shew us thy mercy O Lord and grant us thy salvation Paraphrase 7. This is a divine work of mercy and deliverance O Lord be thou gratiously pleased to afford it us 8. I will hear what God the Lord will speak for he will speak peace unto his people and to his saints but let them not turn again to folly Paraphrase 8. And this I am confident thou wilt now do in return to our prayers if we be but duly qualified to receive so great a mercy sincerely penitent for our former sins faithfully resolved on a new and holy life and continue constant in these vows of never relapsing to our former provoking sins All which we shall after such correction certainly be careful to performe if we be not the most stupid Tools in the world 9. Surely his salvation is nigh them that fear him that glory may dwell in our land Paraphrase 9. God certainly on his part will be most ready to perfect this mercy to us that thy Temple may be rebuilt and the glorious majestatick presence or inhabitation of God may return and be resetled in Jerusalem if we only be on our parts careful to qualifie our selves for the receiving it by sincere reformation and persevering obedience to his divine precepts 10. Mercy and truth are met together righteousness and peace have kissed each other Paraphrase 10. Let us be careful to approve the sincerity of our obedience to God and he will certainly crown that with his mercies all felicity and prosperity 11. Truth shall spring out of the earth and righteousness shall look down from heaven Paraphrase 11. Let our hearts fructifie in good works and God will cherish and reward them 12. Yea the Lord shall give that which is good and our land shall yield her increase Paraphrase 12. These two things shall never be separated our bringing forth fruits of righteousness and Gods heaping all manner of good upon us 13. Righteousness shall go before him and shall set us in the way of his steps Paraphrase 13. Our duty it is to walk obediently before him and then he will follow in performing his part of the Covenant of mercy bring us to all that is desirable or valuable to us Annotations on Psal LXXXV V. 2. Forgiven the iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally thou hast born or taken away iniquity is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardoned and so by the Syriack by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitted And this with all that follows of covering their sin taking away his wrath c. a lively expression of what went before v. 1. the bringing back their captivity It is a maxim among the Jewish Doctors that Captivity is one way of expiation and so to return from thence was a sure indication that the sin for which it was inflicted was remitted or done away This saith Abarbanel was obumbrated in the Azazel or scape-goat which as the other that was slain was a sin-offering as appears Lev. 16. v. 5. He shall take two kids for a sin-offering And then the confessing the sins over him mentioned v. 21. Aaron shall lay both his hands on the head of the live goat and confess over him all the iniquities of the children of Israel c. putting them on the head of the goat And the goat shall bear upon him all their iniquities into a land of separation v. 22. shews that they were to carry their sins with them into the land of their captivity meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of separation that land whatsoever it was whither the divine providence had designed their deportation From whence therefore being now returned their sins for which they were thus punished are supposed to be left behind them no more to be laid to their charge if their return to their former sins do not cause them to be called to remembrance Thus indeed they did as appears by the books of Ezra chap. 9.1 and Nehem. chap. 5. and chap. 13. and that gave sufficient occasion as for the Fast Ezra 9.3 and Nehem. 9.1 so for the earnest deprecations here following in this Psalm v. 4. V. 8. Not turn to folly For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall not or and let them not return to folly which the Chaldee and Syriack render to that sense the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to them that turn their heart to him and the Latine ad eos qui convertuntur ad eor and to them

Psalmist speaking of himself may be taken from Prov. 2.8 For as here the prayer to God to keep or preserve his soul is backt with this motive for I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so there the aphorisme is delivered expresly for he will preserve the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his pious ones which the LXXII render there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them that revere or fear or worship him In this sense it is used Psal 32.6 For this shall every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pious godly man that fears or worships God pray unto thee in a time when thou mayest be found A promise again of Gods being found granting the requests of such of these when they pray to him And in this notion of the word for one that fears and reveres and humbly addresseth his prayers to God there will be no more difficulty for the Psalmist to say this of himself than that he trusteth in him in the end of the verse cries daily to him v. 3. lifts up his soul unto him v. 4. calls upon him v. 5. and 7. or that he prayes and supplicates to him v. 6. And thus Psal 116.15 speaking of himself pretious saith he in the sight of the Lord is the death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his holy ones those who depend and wait and rely on him in the former verses Nor can it be strange that any or all of these should here be introduced with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as the grounds of his begging an audience to his prayers when God who though he be not obliged by the merits of our performances is yet by the force of his own promise hath promised to hear the prayers of such as come thus qualified to him The Jewish Arab renders it Preserve my soul and I shall be pure V. 8. The Gods That by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high angels are to be here understood is the gloss of the Targum and so the word frequently signifies see note on Ps 82. b. yet the mention of all nations immediately following and those evidently in the notion of the heathen Idolaters of the world or whom it is said that they shall come and worship thee O Lord i. e. forsake their Idols and become proselytes to the true God makes it reasonable to understand it here of those whether good Angels or Devils which are by those nations adored and prayed to and depended on that so the connexion may be evident Among those Gods none is like to thee O Lord and consequently All nations shall forsake them and become worshippers of thee V. 11. Vnite For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unite retained also by the Chaldee the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let my heart rejoyce reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoyce as when Job 3.6 we read in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it not rejoyce the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it not be united when yet the next verse determines it to the sense of joy let no joyful voice come therein Here the points differing the rendring must in reason be as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 univit and note the contrary to hypocrisie or unsincere partial obedience ordinarily exprest by the double heart V. 14. Violent From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fear or be frighted is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and therefore is most literally to be rendred terrible or formidable Yet Abu Walid and Kimchi among the significations of it put fortis potens and accordingly the LXXII renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powerful men and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies potent so also cruel oppressing men from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortis durus fuit The Eighty Seventh Psalm A Psalm or Song for the sons of Corah Paraphrase The eighty Seventh Psalm is a brief comparison first betwixt Sion the place of Gods Worship and all Judaea besides and then betwixt it and all other heathen people particularly in respect of the numerousness of eminent persons in the one above what was to be found in all the others It seems to have been composed as a prophetick scheme to foretel the return of the Jews captivity as Isa 54.1 c. and the great prosperity of Jerusalem consequent to it and was designed to be sung by the posterity of Corah 1. His foundation is in the holy mountain 2. The Lord loveth the gates of Sion more than all the dwellings of Jacob. Paraphrase 2. The Lord of heaven hath chosen one place on all the earth wherein he is pleased to reside in a peculiar manner to exhibit himself to his people that call upon him there and as this he hath by promise determin'd to the Cities of Judah rather than any other nation upon the earth so hath he now of all them chosen out Jerusalem and on the north side thereof Psal 48.2 the hill of Sion and there he appointed the Temple to be sumptuously and magnificently built and many Schools of learning to be erected there 3. Glorious things are spoken of thee O City of God Selah Paraphrase 3. This then is the place of Gods residence the embleme of his future incarnation or inhabitation of his glorious Majesty among ●n as also of the Christian Church wherein God by his grace exhibits and presentiates himself and all that ever have spoken of this place have given it huge elogies for the beauty of the situation beyond all other places Psal 48.2 4. I will make mention of Rahab and Babylon to them that know me behold Philistia and Tyre with Aethiopia this man was born there Paraphrase 4. And if it be compared with all other nations Aegyptians Babylonians Philistims Tyrians and Arabians the difference will be found very great especially in respect of the number of eminent pious men produced by the one much greater than in all the other To which also must be added one supereminent advantage viz. that the only true God by his special presence and providence will continue this flourishing condition to this place above all others 5. And of Sion it shall be said this and that man was born in her and the highest himself shall establish her 6. The Lord shall count when he writeth up the people that this man was born there Selah 7. As well the singers as the players on instruments shall be there all my springs are in thee Paraphrase 6 7. Among the nations very few can be found considerable for piety and those discernible only by God who exactly knows and considers every man living whereas through Gods special favour to the Jews in taking such care for the instructing them in his will and ingaging them to his service the number of eminent knowing and pious men is so great that the burthen of the song by which they are praised and celebrated sounds to

to instant fading and withering but if the sythe or sickle come the emblem of thy judgments on sinners then it falls in the prime of its verdure In the morning it is fresh and prosperous and in its growth and the very same day it is cut down and then immediately fadeth loseth all its verdure and beauty before the night 7. For we are consumed by thine anger and by thy wrath are we troubled 8. For thou hast set our iniquities before thee our secret sins in the light of thy countenance Paraphrase 7 8. And just thus it is with us Our sins have provoked thee to cut us off in the prime and most flourishing part of our age our open and crying sins these as the Rector of the Universe thou thinkest fit to punish with excision and beside these many more secret sins there are unknown to men but most clearly discernible by thee our secret apostasies and in our hearts returning to Egypt our dislike of thy methods thy presiding and governing us and preferring the satisfaction of our lusts before the observance of thy commands and these also provoke thy wrath call forth thy vengeance against us and by this means as with a torrent v. 5. we are swept away and consumed in a visible formidable manner 9. For all our days are passed away in thy wrath we spend our years a tale that is told Paraphrase 9. Thou hast been incensed by our Atheistical murmurings thy displeasure is gone out against us and so the years that were allowed us here and might otherwise have been prolonged for some time are now suddenly cut off our race is ended in a trice we are seised on with a swift destruction 10. The days of our years are threescore years and ten and if by reason of strength they be fourscore years yet is their strength labour and sorrow for it is soon cut off and we flee away Paraphrase 10. The vast numbers of 603550. that were fit for war and so were listed at our coming out of Egypt do all drop away one after another thy oath being gone out against them that but two of that whole number shall enter into Canaan all the rest leaving their carcasses in the Wilderness By this means it comes to pass that great multitudes die before they advance to more than the seventieth year of their age viz. all that were but thirty years old at their coming out of Egypt Others that were then in their prime about forty years old are sure not to out-live eighty And for the youth that were not numbred those that were to enter into Canaan and so out-live the rest they have yet little joy in their life nothing but wearisome journeys and turmoils see Psal 78.33 and so our complaint is most just as to a vast multitude of us that our age is even as nothing in respect of true duration but a thought or breath v. 9. our most vigorous men being cut off in their prime and so there is an end of them 11. Who knoweth the power of thine anger even according to thy fear so is thy wrath 12. So teach us to number our days that we may apply our hearts unto wisdom Paraphrase 11 12. Whilst thus we daily cut off the great unhappiness of it is that no man is careful to lay to heart these terrible effects of Gods heavy wrath upon us no man is so far instructed by what he sees daily befal multitudes of other men as to be sensible of his own danger and the shortness of his life so as to live well while he is permitted to live Lord be thou pleased to give us this grace so to instruct us and convince us of the shortness of our lives that we may be brought to pay that constant reverence and obedience that is due to thee and wherein true wisdom consists there being nothing so unwise as our provoking of thee and adventuring to be cut off in our sins 13. Return O Lord how long and let it repent thee concerning thy servants Paraphrase 13. And if it may be thy good pleasure O Lord reverse that sentence of excision which is gone out against us let it suffice that thy displeasure hath flamed to the devouring so great numbers of us and at length vouchsafe to be pacified and reconciled with us 14. O satisfie us early with thy mercy that we may rejoyce and be glad all our days Paraphrase 14. We have layn very long under thy wrath O Lord O delay not to afford us the full streams of thy mercy which we have thus long wanted and impatiently thirsted after that so for the remainder of our time we may have some matter of ovation and rejoycing after so much sadness 15. Make us glad according to the days wherein thou hast afflicted us and the years wherein we have seen evil Paraphrase 15. Our afflictions and miseries have lasted long O let us have some proportion of joy to so much of sorrow 16. Let thy work appear unto thy servants and thy glory unto their children Paraphrase 16. O magnifie thy glorious work of grace and mercy to us and our posterity which is most properly thine thy acts of punishments being thy strange works Isai 28.21 17. And let the beauty of the Lord our God be upon us and establish thou the work of our hands upon us yea the work of our hands establish thou it Paraphrase 17. Shew forth thy loving kindness and light of thy countenance toward us look graciously and favourably upon us give us thy grace to direct us in all our ways work thou in us both to will and to do and then by thy good providence prosper our designs and undertakings Annotations on Psalm XC V. 1. Dwelling From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dwell the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily signifies habitation and so the Syriack understands it here rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house But the Arabick usage of the verb in another notion for aiding or protecting is a sign that thus the word antiently signified and so Deut. 33.27 the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thy refuge we render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall cover thee say the LXXII and so indeed every house being a covert the notions of house and refuge will well agree and Aben Ezra that resolves this Psalm was written by Moses proves it among other reasons by this word being there used by Moses in Deuteronomy And then from that signification of it there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here best be rendred protector or helper and so the Chaldee seem to have understood it who having paraphrased the word Lord with some reflexion on that notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their dialect wherein it signified the Temple O Lord whose habitation of the house of thy Schechina or Majestatick presence is in heaven add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast been to us a helper The Jewish

and care and remarkable preservations over his people and an evidence that there is no means of security no way to avert or remove any though but temporal evils disease and the like but that one of applying ones self to God by humiliation and reformation and sacrifice i. e. solemn intercession and then as when Saint James ch 6.14 gives the like directions in time of sickness and promiseth that the prayer of faith shall save the sick and the Lord shall raise him up it is not yet to be imagined that no such person which observed such directions should ever die but that generally this should be a successful way and that no means should have that assurance of being effectual as this so in this Psalm the promises of immunity from dangers pestilential diseases c. made to those that remain in the protection of the most High v. 1. i. e. to pious men in the use of these means thus adhering to and not departing from God are not so to be interpreted that no pious man shall die of any Epidemical disease any more than that he shall not die at all but that this of adherence and address to God with humiliation and intercession is the only means either to preserve single persons or multitudes whole nations at once which is the full importance of Solomon's prayer at the dedication of the Temple 1 King 8.31 c. which may be taken as a comment on this Psalm whereas wicked men that have no right to any part in this promise are to expect excision whole multitudes of them together thousands and ten thousands v. 7. and that as the just reward of their impiety v. 8. V. 9. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou must here in the beginning of the verse be understood of God is most evident and so the rendring clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thou O Lord art my hope and so all the antient Interpreters have understood it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou thy self O Lord art my trust say the Chaldee and the LXXII exactly accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou O Lord art my hope and so the Syriack and Latine c. But then that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most High hast thou set or made thy help or refuge is a part of a soliloquie between the Psalmist and his own soul i. e. himself And though the Chaldee feigning the Psalm to be in stead of a soliloquie a Dialogue betwixt David and Solomon understand this as the former part of the verse of God also that he hath set the house of his Majesty on high and so the Syriack also thou hast set thy house on high yet the LXXII and Latine not discerning two persons in the Psalm beside God but only the Psalmist and his own soul have agreed to understand it of the soul making God her refuge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altissimum posuisti refugium tuum thou hast set or made the most High thy refuge And indeed in this manner hath the whole Psalm proceeded sometimes in the first person ver 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will say of the Lord He is my refuge then in the second person ver 3. Surely he shall deliver thee i. e. thee my soul which is in effect my self and so the most perspicuous way of paraphrasing the whole Psalm is by understanding it throughout in the same i. e. first person but that so as to extend it as appliable to all other pious men as well as the Psalmist according to the general Aphorism in the first verse He that dwelleth and in a most eminent manner to the Messiah to whom the devil applies it Matth. 4.6 If thou be the son of God c. for it is written v. 11. and 12. of this Psalm he shall give his Angels charge concerning thee and in their hands shall they bear thee up lest at any time thou dash thy foot against a stone And so saith Aben Ezra of the last verse and shew him my salvation it refers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the days of the Messias And so R. Gaon and Kimchi also And so especially the latter part of the Psalm though in a lower sense it may agree to David yet hath its fuller completion in Christ The Jewish Arab takes the whole Psalm for a Colloquie or discourse by David directed to a godly man and therefore as he reads the first verse of the Psalm O thou that sittest under the covert of the High c. I say of the Lord c. v. 2. so he renders this ninth verse Because thou hast said to the Lord Thou art my refuge and hast made the High thy habitation The Ninety Second PSALM A Psalm or Song for the Sabbath day Paraphrase The ninety second Psalm is a joyous meditation on the gratious works of God toward his people and his judgments on wicked men appointed in the Jewish Church to be used on the Sabbath day not so much to commemorate the Creation and Sabbath following that as to foretel their peace and prosperity in this world and withal that rest from persecutions which God had promised to give his Church under the Messiah See note a. on the title to the Romans and 2 Thess 1. note a. and Heb. 3. c. The Jewish Arab ascribes this Psalm also to David 1. It is a good thing to give thanks unto the Lord and to sing praises unto thy name O most Highest 2. To shew forth thy loving-kindness in the morning and thy faithfulness every night 3. Upon an instrument of ten strings and upon the Psaltery upon the harp with a solemn sound Paraphrase 1 2 3. There is nothing that better becomes a pious man than to confess and laud and magnifie the great and glorious Name of Almighty God morning and evening every day to proclaim his gratious goodness in promising and his fidelity in performing what he hath promised and to do this with all the advantage that art and all sort of Musical Instruments and voices can add to it there being no so proper and seasonable imployment for all these as that of worshipping and glorifying the great and good Creator of all the world and faithful protector of his servants 4. For thou Lord hast made me glad through thy work I will triumph in the works of thy hands Paraphrase 4. The works of thy creation were all exceeding good and thy continued protections and preservations the glorious all-wise and all-gratious dispensations of this thy providence are matter of the most ravishing transporting exultation 5. O Lord how great are thy works and thy thoughts are very deep Paraphrase 5. Thy actions and thy counsels are evidences of thy transcendent unfathomable power and wisdom and goodness 6. A brutish man knoweth not neither doth a fool understand this 7. When the wicked spring as the grass and when all the workers of iniquity do flourish it is that they shall be destroyed

for ever Paraphrase 6 7. Such as wicked men that go on prosperous and uninterrupted in their course do not at all discern or comprehend the meaning of for when they from their successes gather matter of triumph applaud and congratulate their prosperities this is a most gross and sad mistake in them The only true account which is to be made or conclusion to be collected from these their temporary successes being rather this 1. That now they are hastening to their excision their bravery like that of a flower being a most certain indication of their approaching ruine whilst the righteous flourish like a Palm or Cedar v. 12. get heighth and strength and glory from their age and 2. That Gods vengeances due to them and not yet inflicted will one day come upon them the more direfully and unavoidably for these their present short prosperities even utter ruine and destruction 8. But thou Lord art most high for evermore Paraphrase 8. And herein Gods power and justice and fidelity is and shall be most eminently discernible to the eternal discomfiture and confusion of all the enemies of him and his Church 9. For lo thine enemies O Lord for lo thine enemies shall perish all the workers of iniquity shall be scattered Paraphrase 9. For God shall certainly distinguish and make a difference betwixt wicked and pious men his enemies and his friends and faithful servants and what-ever indiscrimination there appears between them here in this world for some time he will undoubtedly make the separation he will visibly seise on the ungodly the oppressors and persecutors of his Church blast their greatest prosperities dissolve their strength rout their armies bring them to nought and adjudge them to irremediable perishing 10. But my horn shalt thou exalt like the horn of an Unicorn I shall be anointed with fresh oyl Paraphrase 10. Whilst on the other side the truly pious men shall have all their oppressions and sufferings repaired and be rewarded abundantly with honour and exaltation deliverance and peace here in Gods season advancement to a flourishing condition here in this world and eternal bliss in another life 11. Mine eye also shall see my desire on mine enemies and mine ears shall hear my desire of the wicked that rise up against me Paraphrase 11. And this change shall be most visible and illustrious the judgments of God and destructions that fall upon the obstinate enemies of God and his Church shall be very stupendious and remarkable 12. The righteous shall flourish like a palm-tree he shall grow like a Cedar in Lebanon Paraphrase 12. And the prosperity and peaceable flourishing of the Church in the fruits as well as the profession of piety in the former resembling the fertility of the palm-tree in the latter the tallness of the Cedar shall be as remarkable also 13. Those that be planted in the house of the Lord shall flourish in the Courts of our God 14. They shall still bring forth fruit in old age they shall be fat and flourishing Paraphrase 13 14. They that sincerely and faithfully give up their names to the service of God and his worship shall at length injoy great tranquility liberty of holy offices and all other such most desirable priviledges and opportunities of piety such trees as these as men are said to be trees inverted may without violation of the law he planted near the altar and flourish in the courts of God And the Church shall be much increased by this means propagated beyond the holy land over the face of the whole earth and not decay with age but herein also imitate the palm-tree v. 12. that the older it grows is still the more fertile 15. To shew that the Lord is upright he is my rock and there is no unrighteousness in him Paraphrase 15. All this as an eminent testimony of the great justice and uprightness of Gods judgments who although he permit wicked men to flourish and his own people to be afflicted for a while yet at length changeth the scene and by interposition of his almighty power subdues the wicked restores and advances his faithful servants to all prosperity and flourishing in this life Annotations on Psal XCII V. 7. When the wicked The 7. and 8. verses are so to be joyned together and read as in one period and affixt to v. 6. that they may set down the error that is there imputed to the ignorant or inconsiderate wicked man he thinks well of his own condition measuring by his present successes and atheistically despising any future account that he shall be concerned in and this is the error noted v. 6. and refuted in the two following verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the wickeds springing or sprouting out like grass or flower of the field or when or that or how the wicked do spring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all the workers of wickedness do flourish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their destruction or that they may be destroyed for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII that they may this being the event and consequent of their flourishing like grass for so we know the flourishing of that abodes its suddain perishing either by excision or natural decay which is not true of the flourishing of palms and Cedars v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and or but thou Lord art most high They flourish and thereby do but accelerate their ruine and over and above make it more sad when it comes but God remains just and magnified in these strange turns of his providence The Jewish Arab here refers the sixth verse to what precedes ver 5. reading it How great are thy works O Lord and thy thoughts c. And man is more foolish than that he should know them all and more bruitish than that he should understand it and then begins a new sentence with the seventh verse V. 9. Scattered From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partitus est whence both the Latine partiri and the English part in the notion of dividing or separating is deduced is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in Hithpael which the Interlinear renders segregabuntur shall be parted or separated And thus it may possibly be a judicial phrase to denote the discrimination that is made betwixt men as betwixt the sheep and the goats Mat. 25.32 All the nations shall be gathered together or assembled before him as a Judge and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall separate them one from another as the shepherd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separates the sheep from the goats For this interpretation we have the authority of the Chaldee which paraphrase it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in the world to come they shall be separated from the congregation of the just And in this sense if it be admitted it will be all one with what is said in more words Psal 1.4 The ungodly are not so but and the ungodly shall not stand in the judgment

then powerfully support his Church against all the enemies thereof destroying in a remarkable manner those that hold out against him and will not be subject to his kingdom 11. Let the heavens rejoyce and let the earth be glad let the sea roar and the fulness thereof 12. Let the field be joyfull and all that is therein then shall all the trees of the wood rejoyce 13. Before the Lord for he cometh for he cometh to judge the earth he shall judge the world with righteousness and the people with his truth Paraphrase 11 12 13. And this is matter not of mourning but of joy to the whole heathen world who upon this act of divine vengeance and judicature Christs destroying their false Gods and casting them out of their Temples and by their forsaking those ridiculous detestable idol-worships and all the pollutions annext to them and receiving the Christian faith and with it mortification of lusts practice of all Christian vertues and tasting the inward joys and comforts of these shall be obliged to bless and praise and magnifie God and acknowledge this sovereign mercy far beyond all that ever they aspired to and admire his justice and wisedom in this blessed turn of his providence and withall the uprightness of his judgments the exact justice thereof in dispensing both his punishments and rewards to all the people in the world protecting those that by adhering to him take care of their eternal welfare and eminently and signally destroying those that will not permit so gracious a Saviour and Redeemer with his easie and pleasant yoke and not onely light but beneficial burthen to rule and reign over them Annotations on Psal XCVI V. 5. Idols From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing of nothing that which profits not Job 13.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physicians that profit not are not esteemable are not able to cure or help So a false vision or prophecy not fit to be heeded or depended on is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a nothing Jer. 14.14 and a shepherd that leaveth the flock that instead of visiting healing feeding devoureth and teareth the flock in pieces Zach. 11.16 is called a pastor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of nothing From this notion is the word used of the false Gods of the heathens which Hesth 14.11 are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that are not and of which therefore the Apostle pronounceth that an Idol is nothing 1 Cor. 8.4 Not simply nothing for that physician was not nothing nor that vision nor that shepherd but as the context there inclines to interpret we know an Idol is nothing in the world and that there is no other God but one that the Idol-God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a God there being in the whole world but one such the Creatour and first cause of all other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are called Gods and again that the Idol-Gods are not able to profit to preserve or defend their worshippers So Deut. 32.16 they provoked me to jealousie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with that which was not God and Jer. 2.9 they walkt after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that profit not where the notion of the heathen Gods is that they are not Gods and that they profit not In which respect they are Esth 14.10 called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain things and 3. Mac. both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 empty and vain And so here when the Gods of the heathen are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meaning is clear they are not Gods but creatures of God's making for be they Angels of heaven or the souls of eminent men supposed to be assumed thither or the Sun Moon and Stars it is the Lord that made the heavens as here it follows and consequently all that is comprehended in them and being creatures they are not able to profit their worshippers 'T is here observable with what variety the ancient Interpreters in this place have exprest this word The Syriack have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain or empty the vain things as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hester and 3. Mac. The Chaldee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to erre and to fornicate either as a wandring from the true to false Gods or else as the worships of them had all manner of filthiness joyned with them The Jewish Arab reads Idols Abu Walid as he puts the ordinary interpretation of the name as denoting things of no possibility and vain so he commends another respect to be had in the understanding of it according to the use in the Arabick of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of grief and dolour as things bringing and causing grief and so may be compared with that other name given to an Idol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from trouble or molestation But the LXXII and Latin have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daemonia which elsewhere they use also Isa 65.11 for fortune so the Jews expound Gad there Isa 34.14 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wild beasts of the desert Satyrs c. Deut. 32.17 and Psal 105.35 Psal 90.6 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destroyer or evil Angel as again Tob. 3.8.6.17.8.2 and Isa 13.21 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Satyr again and Bar. 4.7 35. for the false Gods promiscuously as they are there v. 7. opposed to the one true God By all which it appears that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXXII and the Hellenists signifie neither evil spirits or devils alone as it is vulgarly thought nor peculiarly the souls of men departed as others conceive of the word but more comprehensively all sorts of false heathen Gods as they are opposed to the true God whatsoever creatures have by the errours of men been deified and worshipt in the notion wherein Plato uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods in the plural when in Timaeo he saith that the supreme God the parent of all things created all the rest of the Gods See Augustin de Civit. Dei li. 9. c. 23. Of the original of this creature-worship as far as it concerns the stars of heaven Maimonides hath spoken at large l. 1. de Idololat and in opposition to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Gods it is here literally to be understood the Lord made the heavens these visible spheres which they so admire and adore as Gods the one God of the Jews did make As for that of deified men Istiaeus Milesius hath as clearly deduced the story of it see Euseb Chron. l. 1. that of the line of Japhet came Zerug 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who first began the Graecian or heathen worship for saith he Zerug and they that were with him did with statues of pillars honour those which had anciently been warriours or Captains or that did any

praise or proclaim ye Gentiles but then again for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his people they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his people which is the conjunction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let all the Angels of God worship him it is so far from having any the least affinity with the words in the Hebrew that 't is no way probable that it was in the original Copies of the Greek but onely by some Scribe cast into the margin from this Psalm it being certain that none of those ancient Translatours which use to follow the LXXII do follow it in this This consideration therefore will render it very unreasonable to fetch those words which the Apostle citeth out of the Scripture from this place of Deuteronomy where the original Text hath nothing like it and which the Hebrews to whom the Epistle was written did know was not to be found in the Hebrew when this Text in the Psalm in the Hebrew as well as Greek did so readily afford it Secondly this citation Heb. 1. coming in consort with many other testimonies of the Old Testament 't is observable that all the rest of the testimonies save onely that of I will be to him a father and he shall be unto me a son which seems to be taken from 2 Sam. 7.14 where they are spoken of Solomon the son of David a special type of Christ are taken out of this one book of Psalms Thou art my son this day have I begotten thee v. 5. from the express words Psal 2.7 Who maketh his Angels spirits c. v. 7. from Psal 104.4 Thy throne O God is for ever c. v. 8 9. from Psal 45.6 7. Thou Lord in the beginning c. v. 10 11 12. from Psal 102.25 26. Sit thou on my right hand c. v. 13. from Psal 110.1 And therefore in all probability from the same book of Psalms and therein from the express words in this Psalm this testimony was cited by the Apostle V. 11. Light R. Solomon reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the notion of a plant or herb as we have it Isai 26.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dew of herbs and 2 King 4.39 where the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a corruption of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this might be admitted it would be appliable to the Germen David which was to spring up as a tender plant But the conjunction with gladness here gives it the ordinary notion of light which is so gladsome and so fitly used for joy as darkness for sorrow the seed whereof is little saith Aben Ezra but the harvest great which R. Saadiah interprets the seed is in this world but the harvest in that to come The Jewish Arab reads Light is poured forth to the righteous The Ninety Eighth PSALM A Psalm Paraphrase The ninety eighth Psalm composed probably as a breviate of Moses's song at the delivery of the Israelites and destroying Pharaoh and the Aegyptians Exod. 15.1 c. is as the ninety sixth and seventh foregoing a prediction of Christ's Kingdom and the bringing the Gentile world in subjection to it it is thought to have been composed by David 1. O sing unto the Lord a new song for he hath done marvellous things his right hand and his holy arm hath gotten him the victory Paraphrase 1. It is now a most opportune season to praise and magnifie the Lord of heaven for all the miraculous deliverances which he hath wrought but especially for that glorious resurrection of the Messias out of the grave the pawn and pledge of ours a work of his omnipotent power and an evidence of his fidelity in making good his promise to him 2. The Lord hath made known his salvation his righteousness hath he openly shewed in the sight of the heathen Paraphrase 2. This mighty work of his in raising the Messias from the dead and the exact completion of his predictions and promises therein is by God appointed to be annunciated and proclaimed to all the men in the world to the Jews first beginning at Jerusalem Luk. 24.41 see v. 3. and then through all the Gentile regions to every creature 3. He hath remembred his mercy and truth to the house of Israel all the ends of the earth have seen the salvation of our God Paraphrase 3. And this not as a miracle onely though of a most stupendious nature but as an act of infinite goodness and promised mercy and so of fidelity in performing it the benefits whereof as they were first reached out to his own peculiar people the Jews so were they to extend and soon after to be preached and promulgate to the utmost nations of the world who have all their parts in the redemption from sin and satan atchieved and wrought by it 4. Make a joyfull noise unto the Lord all the earth make a loud noise and rejoyce and sing praise 5. Sing unto the Lord with the harp with the harp and the voice of a Psalm 6. With trumpets and sound of cornet make a joyfull noise before the Lord the King Paraphrase 4 5 6. This is true matter of the greatest joy and exultation to all men and deserves to be celebrated in the most solemn manner with all the instruments of musick used in the service of God and all little enough to express the glory of the work and the infinite advantages designed to us by Christ thus entring on his regal office and subduing all the world to the power of the Gospel that Scepter of his Kingdom 7. Let the Sea roar and the fulness thereof the world and they that dwell therein 8. Let the flouds clap their hands let the hills be joyfull together 9. Before the Lord for he cometh to judge the earth with righteousness shall he judge the world and the people with equity Paraphrase 7 8 9. The whole habitable world the heathen people that have been long under the servitude of their false idol worships shall now be redeemed from that slavery of sin and Satan their oracles and temples destroyed and the doctrine of the true God and practice of piety and justice and charity set up in their stead and thereby a most happy joyfull reformation wrought among men which deserves all the acknowledgments of humble and thankfull hearts See Psal 96.11 12 13. and note d. Annotations on Psal XCVIII V. 1. Victory From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in Hiphil and being in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dative case signifies to bring help or relief to any The Jewish Arab reads And his right hand and his excellent power hath holpen his people So Psal 116.6 I was brought low 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he helped me The Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath relieved or redeemed him the LXXII 〈◊〉 〈◊〉 〈◊〉

immarcescible joy and bliss in another world and to their posterity in the blessings of this life which he hath promised not onely to the third and fourth but to the thousandth generation Exod. 20.6 and being thus by promise obliged will be sure to perform it to all those that are carefull to observe the condition of it 19. The Lord hath prepared his throne in the heavens and his kingdom ruleth over all Paraphrase 19. This is he surely able to doe being the omnipotent God of heaven and earth sitting in heaven as a great Monarch in his throne and exercising dominion over all creatures in the world who are all most ready to obey him and doe whatsoever he will have them But most eminently this will he doe by sending his Son the Messias into the world the spring of all grace and mercy who after his birth and death shall rise and ascend and enter on his regal office in heaven subduing the whole heathen world in obedience thereto See Rev. 4.2 20. Bless the Lord ye his Angels that excell in strength that doe his commandments hearkening unto the voice of his word 21. Bless ye the Lord all ye his hosts ye ministers of his that doe his pleasure Paraphrase 20 21. A natural and proper consequent to this it is that as Rev. 4.8 at the erecting of Christ's throne all the living creatures rest not day and night saying Holy holy so the Angels of heaven meant by those living creatures those Courtiers that attend his throne and are by him indued with the greatest power of any that incompass him many Myriads of them and doe whatsoever he commands them with all the readiness and speed imaginable these glorious creatures that are witnesses and ministers of his great and wonderfull acts of mercy should for ever bless and magnify his sacred name 22. Bless the Lord all his works in all places of his dominion bless the Lord O my soul Paraphrase 22. And that all the men in every corner of the world acknowledge and bless and praise his name as being all the subjects of his kingdom as well as works of his power among whom it is most just that I that have received such mercies from him should take up my part of the Anthem make one in the quire and consort of those that sing continual praises to him Annotations on Psal CIII V. 5. Thy mouth What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies is not agreed among interpreters The Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the days of thy old age referring it saith Schindler to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old worn out clothes opposed to the renewing of the age which here follows But the word is used for the mouth Psal 32.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose mouth must be holden the LXXII there render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his jaws According to this notion it is that the Syriack here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy body but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy desire or sensitive appetite the satisfying of which is the providing for the body all the good things it standeth in need of and so is a commodious paraphrase for filling the mouth the organ of conveying nourishment to the body Aben Ezra and Kimchi that refer this Psalm to David's recovery from sickness give this farther account of the phrase because in sickness the soul refuseth meat Job 33.20 and the Physician restreins from full feeding and prescribes things that are nauseous In which respects the blessing of health is fitly described by the contrary Abu Walid recites two interpretations 1. that of our translators 2. taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of ornament that multiplieth thy adorning with good i. e. that abundantly adorneth thee with good Aben Ezra approves the notion of ornament but applies it to the soul the ornament of the body i. e. who satisfieth thy soul with good And an Hebrew Arabick Glossary renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy body Ibid. Thy youth is renewed like the Eagles Of the Eagle S. Augustin affirms that the beak grows out so long that it hinders her taking her food and so would endanger her life but that she breaks it off upon a stone and of this he interprets the renewing her youth here But S. Hierome on Isa 40.30 more fitly expounds it of the changing of feathers Of all birds it is known that they have yearly their moulting times when they shed their old and are afresh furnished with a new stock of feathers This is most observable of Hawks and Vultures and especially of Eagles which when they are near an hundred years old cast their feathers and become bald and like young ones and then new feathers sprout forth From this shedding their plumes they seem to have borrowed their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Eagle from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decidit defluxit to fall or shed To their bareness or baldness the Prophet Micah refers c. 1.16 inlarge thy baldness as the Eagle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Eagle whose feathers shed And to the coming again of their feathers Isaiah relates c. 40.30 they that wait on the Lord shall renew their strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eagles they shall send up their feathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall sprout out their feathers say the LXXII and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall send out their wings but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall be renewed to their youth just as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy youth shall be renewed as an Eagle which therefore in all reason must refer to the new or young feathers which the old Eagle yearly sprouts out Aquila longam aetatem ducit dum vetustis plumis fatiscentibus novâ pennarum successione juvenescit The Eagle is very long-lived whilst the old plumes falling off she grows young again with a new succession of feathers saith S. Ambrose Serm. 54. So the Jewish Arab reads So that thy youth is renewed like the feathers of Eagles V. 7. His acts From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to machinate to design to study to attempt to doe any thing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here annext to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his way by these to signifie the nature and ways of God or his dispensations toward men The place here evidently refers to Exod. 33. There Moses petitions God shew me thy way that I may know thee v. 13. and I beseech thee shew me thy glory v. 18. by his way and glory meaning his nature and his ways of dealing with men that they might discern what to conceive of him and expect from him And he said I will make all my goodness pass before thee and I will proclaim the name of the Lord v. 19. by which his nature is signified and what that name is is set down by enumeration of his attributes c. 34.6 The Lord the

the Lord call upon his name make known his deeds among the people Paraphrase 1. O let us all in our daily prayers to God confess and acknowledge and proclaim to all the world the great and gracious works which he hath wrought for his people 2. Sing unto him sing Psalms unto him talk ye of all his wondrous works 3. Glory ye in his holy name let the heart of them rejoyce that seek the Lord. Paraphrase 2 3. Let us both in his publick service and in our more private discourses and conversation indeavour to promulgate his miracles of mercy and so bring all other men that worship God to do it with all delight and joy as to him that hath most abundantly obliged and ingaged them 4. Seek the Lord and his strength seek his face evermore Paraphrase 4. And so in like manner let our prayers be constantly addrest to him in his sanctuary and all the relief and deliverance we at any time want be begged from his omnipotence 5. Remember his marvellous works that he hath done his wonders and the judgments of his mouth 6. O ye seed of Abraham his servant ye children of Jacob his chosen Paraphrase 5 6. To both these constant duties of prayer and praise the people of the Jews and all that transcribe the copy of Abraham's or Jacob's fidelity are eternally obliged by the great and miraculous mercies afforded them by God and the portentous judgments and punishments on their enemies which he by a word of his mouth by the exercise of his immediate power hath wrought for them 7. He is the Lord our God his judgments are in all the earth Paraphrase 7. By his mercy and providence and the exercise of his omnipotence it is that we have been conducted and supported and our heathen enemies wheresoever we came subdued under us 8. He hath remembred his covenant for ever the word which he commanded to a thousand generations 9. Which covenant he made with Abraham and his oath unto Isaac 10. And confirmed the same unto Jacob for a Law and to Israel for an everlasting Covenant Paraphrase 8 9 10. And all this as the exact performance of his part of that Covenant and Law which he solemnly and by oath established with Abraham and Isaac and Jacob and their posterity after them that not to them onely but to all their successors to the end of the world he would be a most constant protector and rewarder in case they adhered faithfully to him and in case of their apostasie and rebellion he would yet make good that promise to all others that should come in and transcribe that copy of fidelity performed by those Patriarchs receive the faith of Christ and perform sincere uniform constant obedience to him 11. Saying Unto thee will I give the land of Canaan the lot of your inheritance 12. When they were but a few men in number yea very few and strangers in it 13. When they went from one nation to another from one kingdom to another people Paraphrase 11 12 13. The summ of this Covenant as it concerned Abraham and his seed according to the flesh was the bringing them into a most fruitfull and desirable land the land of Canaan a type and image of the state of the Gospel and joys of heaven dispossessing the inhabitants thereof and conducting them to a quiet secure injoyment of it as of an inheritance bequeathed to them by God himself and not to be acquired by any strength of their own In which respect it was that as God chose to make ●his promise to him Gen. 12.6 7. at a time when he had none but his wife and so could hardly make up a number a pitifull weak family and those but in a journey admitted but as strangers to lodge in their passage to Sichem v. 6. so that they might be obliged to acknowledge the whole work to be wrought by God in relation to his promise he so disposed it that they should not now rest but be removed out of Canaan and pass from one nation and kingdom to another from Sichem where he built one Altar to God v. 7. to a mountain on the East of Bethel where he built another v. 8. and from thence to Aegypt v. 10. 14. He suffered no man to doe them wrong yea he reproved Kings for their sakes 15. Saying Touch not mine anointed and doe my Prophets no harm Paraphrase 14 15. When they were there God was pleased to afford them one special instance and pledge of his favour to them and protection over them when the King of Aegypt took Sarah into his house Gen. 12.15 and was in danger to have defiled her and so again ch 20. in Gerar when Abimelech King of Gerar took Sarah v. 2. a like passage there was afterward betwixt Abimelech King of the Philistims and Rebecca Isaac's wife Gen. 26.8 God plagued that King Gen. 12.17 and severely threatned the other Gen. 20.3 and suffered neither of them to violate her chastity v. 6. but told Abimelech that Abraham was a Prophet v. 7. and one very highly valued by him designed to be the root of a potent Kingdom and the stock from whom the Messias should come and therefore commanded him by a most severe interdict not to doe any harm to him or his wife 16. Moreover he called for a famine upon the land he brake the whole staff of bread Paraphrase 16. After this in Jacob's time the season being not yet come of performing this promise unto Abraham's seed and that God's work of possessing them of Canaan might be the more remarkable and wholly imputable to him and not to any strength of their own or to natural proceedings or casual event God thought fit so to dispose of it that all the posterity of Abraham should be removed out of this land where yet they were but as sojourners And thus it was There fell out to be a very sore famine in all that land of Canaan so that they had not corn for the necessities of life and so Jacob was forced to send his sons down into Aegypt to buy corn for his family 17. He sent a man before them even Joseph who was sold for a servant Paraphrase 17. And herein a wonderfull act of providence was discernible Joseph one of Jacob's sons being envied and hated by the rest of his brethren had been first taken and cast into a pit then by occasion of some Ismaelite merchants coming by in that nick of time Gen. 37.25 taken out and sold to them and carried into Aegypt and there bought by Potipher for a servant 18. Whose feet they hurt with fetters he was laid in irons Paraphrase 18. Where being falsely accused by his mistress he was cast into prison and fetters and extremely injured and afflicted by this calumny 19. Untill the time that his word came the word of the Lord tried him Paraphrase 19. And so continued till God by revealing to him the interpretation of

most unworthy O do thou afford me that pardon and that grace which I stand in need of and can hope for from none but thee 5. That I may see the good of thy chosen that I may rejoyce in the gladness of thy nation that I may glory with thine inheritance Paraphrase 5. That I may experimentally feel and taste the incomparable felicity of being in the number of thy favourites that I may have my part of that joyous blissfull state that all which sincerely serve thee enjoy even in this world as the present reward or result of their conscientious obedience and so for ever make one in that quire which sings Hosannahs and Hallelujahs to thee 6. We have sinned with our Fathers we have committed iniquity we have done wickedly Paraphrase 6. Meanwhile it is the present duty of every one of us to cast our selves down in all humility before this thy throne of grace to confess before thee the many great and crying sins transgressions and provocations that either every one of us or together this whole nation from our first rise and growth into a people have been most sadly guilty of 7. Our Fathers understood not thy wonders in Aegypt they remembred not the multitude of thy mercies but provoked him at the sea even at the red sea Paraphrase 7. When thou hadst shewed so many signs and wonders in the sight of our forefathers in Aegypt which were abundantly sufficient to convince them of thy power and purpose to bring them safe out of those tyrannical masters hands yet in the very beginning of their march before they were out of the land as soon as the least danger approacht when they discerned the Aegyptians to follow and overtake them they were presently amated and faint-hearted and sore afraid Exod. 14.10 and in that fit of fear and infidelity reproached Moses and in him God himself for looking upon them in their oppressions for offering to disquiet them in their slavery deemed it much better to have served the Aegyptians than now to adventure themselves under God's protection And how many provocations have we severally been guilty of in not laying to heart the signal mercies bestowed on us by God evidences of his goodness and his power and in despight of all fallen off on occasion of every worldly terrour into murmurings at his providence and sati●ty of his service into infidelity and Practical Atheism 8. Nevertheless he saved them for his names sake that he might make his mighty power to be known Paraphrase 8. But though they thus provoked God and so well deserved to be forsaken by him though he had so little incouragement to shew miracles of mercy among those whom neither miracles could convince nor mercies provoke to obedience yet that he might glorify himself and give more evidences of his omnipotence to them and the heathen people about them he was now also pleased to interpose his hand in a most eminent manner for these unthankfull murmurers and by a new miracle of mercy to secure and deliver them 9. He rebuked the red sea also and it was dried up so he led them through the depths as through the wilderness 10. And he saved them from the hand of him that hated them and redeemed them from the hand of the enemy 11. And the waters covered their enemies there was not one of them left Paraphrase 9 10 11. For being now at the shore of the red sea and close pursued by the Aegyptians when there was no visible mean of their rescue from the rage of Pharaoh on one side or the sea on the other God then shewed forth his power divided the sea Exod. 14.16 caused it to retire and give passage to the Israelites who marcht through the midst of the sea in part of the channel as upon the driest firmest ground and when the Aegyptians assayed to follow them and were ingaged in the midst of the sea so far that they could not retire even the whole host of Pharaoh v. 23. first God encompassed his own people with a cloud that the enemy came not near them all night v. 20. secondly he troubled the Aegyptians host and took off their chariot wheels v. 24 23 so that they could neither pursue the Israelites nor fly out of the sea and thirdly he caused the sea to return to his strength and overwhelmed their chariots horsemen and whole army there remained not so much as one of them v. 28. Thus the Lord saved Israel that day out of the hand of the Aegyptians v. 30. 12. Then believed they his words they sang his praise Paraphrase 12. And this so visible a prodigie of mercy so seasonably and undeservedly afforded them did indeed at the time work upon them convinced them of the power and mercy of God they saw that great work and feared the Lord and believed the Lord and his servant Moses Exod. 14.31 and joyned with Moses in the anthem or song of victory that he composed on this occasion Exod. 15. blessing God for the wonders of this deliverance 13. They soon forgat his works they waited not for his counsel 14. But lusted exceedingly in the wilderness and tempted God in the desert Paraphrase 13 14. But after this when they came into the wilderness they fell a murmuring again first on occasion of the bitterness of the water at Marah Exod. 15.24 then in the wilderness of Sin ch 16. upon remembrance of their flesh-pots in Aegypt and when they had these so many convictions of God's power and providence over them which should in reason have charmed them into a full chearfull resignation and dependance on him they on the contrary without any consideration of any thing that God had wrought for them without ever addressing themselves humbly to God or his servant Moses to learn his pleasure and purposes concerning them were transported praecipitously by their own luxurious appetites and because they had not that festival plenty which could not be expected in the wilderness they again reproached Moses for having brought them out of Aegypt to die as they called it in the wilderness v. 3. and now forsooth God must shew more miracles not for the supply of their wants but to pamper and satisfy their lust Psal 78.18 he must give them fine festival diet in the wilderness Psal 79.19 or else they would no longer believe his power or serve him 15. And he gave them their request but sent leanness into their soul Paraphrase 15. And at this time also God was pleased to magnify his power and providence among them at Marah he directed Moses to a tree which sweetned the waters Exod. 15.25 and soon after brought them to Elim where there were twelve wells c. and he rained down bread as it were ready baked from heaven a full proportion for all of them every day Exod. 16.4 and not onely so but in answer to their importunity for flesh he sent them whole sholes of quails which covered the camp Exod.

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 It must be that he reign By this 't is evident that in this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord at thy right hand must be understood of the Messias instated in his regal power at the right hand of his Father and not of the Father as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to back and help him as Psal 16.8 and elsewhere the phrase is used For of the Son thus exalted we know it is that we reade Joh. 5.22 that the Father hath committed all judgment to the Son Agreeable to which it is that this Adonai or Lord at Jehovah's right hand here shall strike through Kings in the day of his wrath i. e. shall act revenges most severely on the opposers of his Kingdom which revenges in the New Testament are peculiarly attributed to Christ and called the coming of the Son of man coming in the clouds coming with his Angels and the approaching or coming of his Kingdom V. 7. Brook of the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any hollow place or vale a receptacle of waters and from thence a small river or brook which hath not its original from any spring but is filled with rain-waters and so is full in the winter but in the summer dried up So Gen. 26.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the valley of G●rar Joel 3.18 a fountain shall come forth and water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the valley of Shittim and 2 King 3.16 make this valley full of ditches and v. 17. ye shall not see rain yet that valley shall be filled with water And being here joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the way it seems to signifie no more than those plashes of water which in the winter are frequent in highways from the fall of much rain These first from the places where they are collected no pools on purpose provided for the receit of waters but every little cavity in the way which is thus filled by rain and secondly by the stagnancy or standing still of these waters and thirdly by the frequency of passengers fouling them are to be concluded very unfit for the use of men very inconvenient for drinking and would never be used for that purpose were it ●ot by him that hath no other or that so far intends the haste of his way and so far despises or neglects himself as to content himself with the worst and meanest sort of accommodation that which will just satisfie the necessities of nature This is most observable of souldiers in an hasty march that are thirsty but will not make stay at an Inn to refresh themselves with wine or so much as go out of their way to make choice of or seek out for wholsome water but insist on their pursuit and satisfie their thirst at the next receptacle of waters the next puddle or trench or ditch or brook they meet with This is a sign of great alacrity in a souldier and withall of great humility and contempt of hardship and difficulties of submitting to any the meanest and most servile condition and may well here be used poetically to express the great humiliation and exinanition of the Messias assuming the real form and all the mean offices of a servant pursuing the work to which he was sent with all alacrity counting it his meat and drink to doe the will of him that sent him and finish his work Joh. 4.34 and in fine laying down his life suffering as willingly a most bitter contumelious death which being by him exprest by drinking of a cup and that a special sort of cup such as others would not probably be content with Are ye able to drink of the cup that I shall drink of Matt. 20.22 and that an insupportable bitter cup Matt. 26.39 42. Father if it be possible let this cup pass from me it may very fitly be extended to his death as well as to all that was preparative and in the way to it And to this the lifting up his head reigning victoriously over all his enemies being constituted Judge of quick and dead is here justly apportioned according to that of Phil. 2.8 9. He made himself of no reputation but humbled himself and became obedient unto death even the death of the cross Wherefore God hath highly exalted him Another notion there is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a torrent or river Prov. 18.4 a flowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torrent or river and so Am. 6.14 unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it river of the wilderness If it be here taken in that notion then drinking of it may be a proverbial speech to express victory as Isa 37.25 when Sennacherib is boasting of his conquests he thus speaks I will enter into the height of his border and the forrest of his Carmel I have digged and drunk water and with the sole of my feet I have dried up all the rivers of the besieged places Where the former part being an expression of victory and forcible seisure and so the latter also of blocking up and close siege the middlemost may probably be to the same sense and the rather because of the custom of Eastern Princes who in token of dedition exacted from subjugated Provinces Earth and Water Judith 2.7 In reference to which the digging up Earth and drinking Water will signifie a forcible entry a method of battery where the milder summons have not prevailed thereby to take livery and seism of an hostile Countrey And if that be the notion here then the phrase signifies Christ's victory atchieved by his death over Satan Sin and Hell Which being wrought upon the Cross is fitly precedaneous and preparative to the lifting up of his head The Hundred and Eleventh PSALM Praise ye the Lord. The Hundred and eleventh Psalm is one of those whose Title see Note a. on Psal 106. is Hallelujah and is accordingly spent in praising and magnifying the name of God for all his works of power and mercy It is composed in twenty two short Metres each beginning with the several Letters of the Hebrew Alphabet 1. I Will praise the Lord with my whole heart in the assembly of the upright and in the congregation Paraphrase 1. From the bottom of my soul and with the full quire of all the faculties thereof I will acknowledge and bless the name of God This I will doe more privately in counsel of all pious men the true Israelites when ever any transaction of concernment is to be advised on by those that make strict conscience of their duty and this will I doe in the most publick and solemn assembly No juncto is too close no congregation too wide for such a most due performance 2. The works of the Lord are great sought out of all them that have pleasure therein Paraphrase 2. Marvellous are the works of God and of all other sorts of study most worthy to be the exercise and imployment of all pious men who can entertain themselves with more

pleasure in such meditations than in all other the most sensual divertisements and receive great profit and advantage by it 3. His work is honourable and glorious and his righteousness endureth for ever Paraphrase 3. All that he doth is infinitely magnificent and beautifull the works of his creation most admirable and stupendious and so the works of his preservation and providence full of omnipotent greatness and wisedom But above all his justice and purity his detestation of all sin and exact fidelity in all his promises is infinitely to be magnified as that which goes through all his other works 4. He hath made his wonderfull works to be remembred The Lord is gracious and full of compassion Paraphrase 4. The great miraculous works of his providence among us have made such impressions on men as will never be forgotten but recorded and reported for ever and indeed God hath made special ordinances the Passeover c. to that purpose Yea they have given him a title whereby he is known by all the same that he once proclaimed of himself to Moses when he desired to know and discern his nature more perfectly The Lord gracious i. e. a most gracious and mercifull Lord not forward to punish every sin that out of frailty is committed against him but abundant in mercy and loving kindness to all that faithfully adhere to him 5. He hath given meat unto them that fear him he will ever be mindfull of his Covenant Paraphrase 5. He never fails to provide for them that serve and obey him all things that they stand in need of he hath promised never to leave nor forsake such and whatsoever he hath thus by Covenant obliged himself to he will be certain duly to perform Thus did he promise Abraham concerning his posterity in Aegypt Gen. 15.13 and accordingly it was signally performed 6. He hath shewed his people the power of his works that he may give them the heritage of the heathen Paraphrase 6. His providence hath most effectually and eminently been discernible in his dealing with his people the Jews before whom he hath cast out the Canaanites and other inhabitants of seven very fruitfull nations who had exceedingly provoked him with their unnatural sins and given to this his people the quiet possession of them to which they had not the least right or title but from his immediate donation 7. The works of his hands are verity and judgment all his commandments are sure Paraphrase 7. And herein as in all things else his actions have been most just and righteous just vengeance to obdurate sinners as perfect fidelity and performance of his promise to Abraham his servant And so all his appointments both for the rooting out and planting in his menaces and promises are most assuredly performed there is no frustrating of any of them 8. They stand fast for ever and ever and are done in truth and righteousness Paraphrase 8. Being once ratified and confirmed by him they are sure to have that exact uprightness in them that they remain steady and immutable 9. He sent redemption to his people he hath commanded his covenant for ever holy and reverend is his name Paraphrase 9. And the like wonderfull act of power and mercy and fidelity was it in God that he rescued and brought out the seed of Abraham to whom his promises were made from the slavery of Aegypt an emblem of our greater redemption from the bondage of Sin and Satan wrought by his own Son and by a mighty hand made good his promises to them of bringing them into Canaan Thus firm and inviolable are all God's pacts and agreements made with his people to whom as his mercies are most admirably firm and for ever to be acknowledged with thanksgiving so his judgments are most dreadfull and formidable to all that provoke them to fall upon them 10. The fear of the Lord is the beginning of wisedom a good understanding have all they that doe his commandments his praise endureth for ever Paraphrase 10. There is therefore no such excellent prudential course as the preserving in our breasts a just and due reverence of God an awe to his laws and a dread to his judgments and when all is considered this will be found the prime wisedom And the reason is clear The Law of God is the declaration of those things which are most our concernments to know his commandments bring all profitable knowledge and judgment to them that carefully set themselves to and are daily exercised in the practising of them They that constantly guide their lives according to those divine directions will soon discern experimentally what others at a distance never dream of that the practice of his precepts is of all other things most for their turns most agreeable to all their interests both in this and another world And so for that most eminent mercy of such his divine and most excellent precepts as well as for other parts of his Covenant his grace and mercies all possible praise is for ever due to his most holy name Annotations on Psal CXI V. 1. Praise ye the Lord What was observed and competently proved note on Psal 106. that Hallelujah was no part but onely the Title of the Psalm is applicable to this also and more that follow and is here most clearly demonstrable For this Psalm as also the next is one of those that are composed with exact respect to the order of the letters of the Alphabet And it is S. Hierom's true observation that this Psalm is the first which is purely Alphabetical the 25th and others which are well-nigh such failing or abounding in some Letter whereas this leaving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Title begins with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the 112. doth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in very short metre goes on exactly according to the letters of the Alphabet which it could not be imagined to do if it began with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallelujah V. 1. Vright Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upright 't is Kimchi's observation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is an appellative of Israel as Numb 23.10 Let me die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death of the upright And so they are called by a name of much affinity with this Jesurun in the notion and by analogy as in the New Testament the Christians are called Saints V. 2. Sought out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seek investigate search is used for meditating studying and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a school or place for study of the Law and in Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Academy or Vniversity and accordingly 1 Cor. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inquirer is the student he that spends his time in searching and finding out difficulties see Notef. on that place and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here applied to the great works of God may be rendred are studied or meditated on 〈◊〉

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

lives are made up of receiving and celebrating mercies and deliverances from God such as his omnipotent hand worketh for them either without the assistance of humane aids or so as the success is eminently imputable to God and not to man 17. I shall not dye but live and declare the works of the Lord. Paraphrase 17. And having received this instance of his mercy at this time being now secured from my greatest dangers what remains for me but to spend my whole age in proclaiming the power and mercy and fidelity of my deliverer and call all men off from their vain and weak trusts the arm of flesh to this more skilfull and politick dependence on God 18. The Lord hath chastened me sore but he hath not given me over unto death Paraphrase 18. God hath most justly delivered me up to be severely punisht pursued and hunted by my enemies but then hath seasonably delivered me out of their hands and not permitted me to be overwhelmed by them 19. Open to me the gates of righteousness I will go into them and I will praise the Lord. 20. This gate of the Lord into which the righteous shall enter Paraphrase 19 20. The sanctuary of God the holy place whither all good men resort to petition mercies and to acknowledge them when they are received is that to which as I am most bound I will now make my most solemn address and there commemorate God's mercies to me Or I will make use of all occasions as may make way for the prai●●ng God 21. I will praise thee for thou hast heard me and art become my salvation Paraphrase 21. Proclaiming to all the gracious returns I have received to my prayers the abundant and seasonable deliverances which God hath afforded me 22. The stone which the builders refused is become the head-stone of the corner 23. This is the Lord 's doing it is marvellous in our eyes Paraphrase 22 23. And now may all the assembly of Israel rejoyce and joyn in their congratulations that being now fallen out in King David's exaltation to the throne and much more eminently in the resurrection and ascension of the Messiah which is ordinarily said whether by way of History or Parable that the stone which in the laying the foundation of some eminent building was oft tried by the builders and as oft rejected by them as unfit for their use to any part of the fabrick and thereupon cast among and covered over with rubbish was at length when they wanted a stone for the most eminent use the coupling and joynting the whole fabrick together found most exactly fitted for the turn and so put in the most honourable place the chief corner of the building A thing so unexpected and strange that it was with reason judged as special an act of God's providence as if it had been sent them down immediately from heaven As strange was it and as imputable to God's special hand that David of no eminent family the son of Jesse and withall the youngest and most despised of his brethren should be in Saul's stead exalted by God to the regal throne and being for this driven by Saul from his court and pursued as a partridge on the mountains should yet continually escape his hand and be peaceably placed in his throne And so yet farther in the mystery that the Messiah the son of a Carpenter's wife with him brought up in the trade that whilst he made known the will of God had no dwelling-place that was rejected by the chief of the Jews as a drunkard and glutton and one that acted by the Devil as a blasphemous and seditious person and as such put to the vilest death the death of the Cross and was held some space under the power of the grave should be raised the third day from death taken up to heaven and there sit in his throne to rule and exercise regal power over his Church for ever This certainly was a work purely divine and so ought to be acknowledged and admired by us 24. This is the day the Lord hath made we will rejoyce and be glad in it 25. Save now I beseech thee O Lord O Lord I beseech thee send now prosperity Paraphrase 24 25. This day is the celebrating of a mercy wrought eminently signally and peculiarly by the Lord 't was he that exalted David to the throne and he that will advance the Messias to his regality in heaven and thereby peculiarly consecrated by God to his service and so for ever deserves to be solemnized by us being matter of the greatest joy imaginable to all subjects either of David's or of Christ's Kingdom and so this Psalm fit for a Paschal Psalm in the Church of Christ for ever Now it seasonable to use Hosannahs see note on Psal 20. d. and Matt. 21. a. acclamations and wishes of all manner of prosperity to this King exalted by God David the type of the Messiah Let us all joyn in doing it most solemnly crying people and priest together 26. Blessed be he that cometh in the name of the Lord we have blessed you out of the house of the Lord. Paraphrase 26. The Lord be praised for the great mercy of this King sent us so peculiarly by God but especially for the Messias whose coming hath been so long promised and expected see Matt. 21.9 All we that belong to the house of God the Priests that wait on his sanctuary do heartily bless God for this day and beseech his blessing on him that is now crowned and so shall all the Church of the Messias for ever celebrate him bless God for his exaltation and pray to God to prosper this regal office unto him bringing in the whole world unto his service 27. God is the Lord which hath shewed us light bind the sacrifice with cords even to the horns of the altar Paraphrase 27. Thus hath God shewed forth himself as in mercy so in power for us he hath magnified himself exercised this double act of his dominion over the world 1. in raising David from so mean an estate to the regal throne 2. in raising Christ from death to life and then assuming him to an intire dominion over the world to endure to the day of judgment And in both these he hath revived us with the most chearfull beams of his divine goodness O let us in commemoration thereof keep an anniversary sacrifical feast see v. 24. to praise and magnifie his name for these and all his mercies every man giving thanks and saying 28. Thou art my God and I will praise thee thou art my God I will exalt thee Paraphrase 28. I will laud and praise thy mercies so eminently vouchsafed unto me and in so peculiar a manner inhansed to the benefit of my soul and proclaim thy goodness and superlative divine excellencies to all the world 29. O give thanks unto the Lord for he is good for his mercy endureth for ever Paraphrase 29. Calling unto all to

us for ever for it 28. My soul melteth away for heaviness strengthen thou me according to thy word Paraphrase 28. My sorrow and vehement contrition exprest by the tears of my very soul qualifies me for that comfort and raising up which thou hast promised to all truly humbled sinners 29. Remove from me the way of lying and grant me thy law graciously Paraphrase 29. And then I may be a meet suiter for thy grace to mortifie every wicked desire in me every false apostatizing or hypocritical affection and to inliven me to a pious vertuous life exactly regulated by thy will and word the richest donative that can be bestowed upon me 30. I have chosen the way of truth thy judgments have I laid before me Paraphrase 30. This of obedience and fidelity and sincere adherence to thee is to me far more eligible and desirable than the contrary v. 29. I have therefore proposed to my self thy Law as the rule of my life and stedfastly resolved to direct all my actions by it 31. I have stuck unto thy testimonies O Lord put me not to shame Paraphrase 31. And having done so if I adhere and constantly cleave unto them persevere as I have resolved I am sure I shall never be disappointed of my expectations I shall never miss of the comforts of this life or the joys of a better 32. I will run the way of thy commandments when thou shalt inlarge my heart Paraphrase 32. This is matter of infinite delight and pleasure to me and a special act of thy gracious dealing with us men to bind up our present joys in our practice of vertue to make us at once pious and happy This shall certainly ingage me to all the speed and diligence of a most alacrious obedience HE. 33. Teach me O Lord the way of thy statutes and I shall keep it unto the end Paraphrase 33. O blessed Lord God let thy holy spirit direct and guide me in performing an acceptable obedience to thee and I shall by all laws of justice and gratitude be ingaged to continue the course with all possible care and diligence 34. Give me understanding and I shall keep thy Law yea I shall observe it with my whole heart Paraphrase 34. Be thou pleased to illuminate my mind to remove from me that darkness of spirit that my corruptions and sins have brought upon me and give me that practical pliableness and docileness and humility that may be assistant to the work by the continuance of thy grace to work in me to doe as well as to will to perform a most carefull watchfull diligent and withall a most impartial uniform obedience to thee 35. Make me to go in the path of thy commandments for therein is my delight Paraphrase 35. Lord let me never fail of thy direction and guidance in all the obedience which by thy grace I shall indeavour to perform to thee There is nothing so pleasurable to me as to be thus exercised and imployed O do thou conduct and assist and direct me in it 36. Incline mine heart unto thy testimonies and not to covetousness Paraphrase 36. It is much more desirable to me to be imployed in thy laws than in any matter of the greatest secular advantage O let thy grace so prevent and bend my heart that this pleasure may still possess me and never give place to any secular pursuance or carnality 37. Turn away mine eyes from beholding vanity and quicken thou me in thy way Paraphrase 37. Lord grant me a strict guard over mine eyes those inlets of many sins withdraw me from all delight or complacency in wealth or worldly grandeur on which the lust of the eye is wont to be placed in frail false deceitfull beauty which is apt to accend foul flames within the breast in any other vain transporting object and on the contrary inliven and inflame in me all pious and vertuous designs and pursuits 38. Stablish thy word unto thy servant who is devoted to thy fear Paraphrase 38. There are in thy word the revelation of thy will to us the greatest arguments imaginable to ingage us to fear and reverence of and uniform obedience to thee promises of the divinest and terrors of the most formidable sort To this are the oracles of God all designed to bring us to the practice of true piety O grant me that grace that I may never permit these to depart out of my mind but make use of them constantly to this end to which thou hast designed them persevere firmly in thy obedience 39. Turn away my reproach which I fear for thy judgments are good Paraphrase 39. O what a shame and reproach would it be to me who acknowledge thy yoke to be so easie and pleasurable the obedience to thy commands so sweet and desirable ever to fall off from it into any unprofitable work of darkness This the sight of my own frailty bids me to fear beyond all things and to be for ever jealous of my self in this behalf O let thy word and thy grace give me that stability v. 38. and constancy that I never thus shamefully miscarry 40. Behold I have longed after thy precepts quicken me in thy righteousness Paraphrase 40. All that I can say of my self is that I have an ardent desire to obey thee O let thy grace which in mercy thou wilt not fail to give to all such that in humility address to thee excite and inliven me from time to time in all works of obedience to thee that so I may daily improve in all righteousness VAV. 41. Let thy mercies come unto me O Lord even thy salvation according to thy word Paraphrase 41. Lord be thou graciously pleased to compassionate me to espouse my cause to rescue me out of mine enemies hands according to the promise thou hast made unto me 42. So shall I have wherewith to answer him that reproacheth me for I trust in thy word Paraphrase 42. And then I shall be able to make a solid reply to all my despitefull enemies which are ready to insult over me in any distress and upbraid my trust and reliance on thee 43. And take not the word of truth utterly out of my mouth for I have hoped in thy judgments Paraphrase 43. It is thy promise of eternal immutable truth that thou wilt never forsake them that trust in thee and adhere to thee O let me never be forsaken by thee in any such eminent degree that I may doubt of applying this promise to my self and assuming on the strength thereof this assurance that thou wilt infallibly rescue me 44. So shall I keep thy Law continually for ever and ever Paraphrase 44. This shall ingage and oblige the constancy of my obedience to thee from this time to the end of my life 45. And I will walk at liberty for I seek thy precepts Paraphrase 45. And being delivered by thee I will most chearfully and alacriously set to the ways

of all piety there being no course wherein I shall more delightfully exercise my self 46. I will speak of thy testimonies also before Kings and will not be ashamed Paraphrase 46. Yea I will proclaim and boast of the excellency of thy Law and the advantages of ordering our lives by it and recommend it with confidence to the greatest Princes in the world as that which will inhaunse their crowns and make them much more glorious and comfortable to them if they will resolve to guide their lives after this model 47. And I will delight my self in thy commandments which I have loved Paraphrase 47. And for my self as in my love and value of thy precepts I prefer them before all other jewels in the world so will I entertain and recreate and gratifie my self by this exercise the meditation and practice of these rather than by any other way of divertisement which the world doth most esteem of 48. My hands also will I lift up unto thy commandments which I have loved and I will meditate in thy statutes Paraphrase 48. And this pleasure shall not be an aerial idle speculative pleasure but such as shall set me vigorously about the practice of all holy obedience to thee and therein will I constantly and diligently exercise my self and thereby express the reality of my love to them ZAIN 49. Remember the word unto thy servant on which thou hast caused me to hope 50. This is my comfort in my affliction for thy word hath quickned me Paraphrase 49 50. O Lord thou hast made me many most gracious promises and thereby given me grounds of the most unmoved hope and comfort And these are able to support and inliven me in the midst of the greatest pressures 51. The proud have had me greatly in derision yet have I not declined from thy law 52. I remembred thy judgments of old O Lord and have comforted my self Paraphrase 51 52. Atheistical wicked men when they see me in distress make a mock at my relyance and trust in God and think it ridiculous to talk of relief from heaven when earthly strength faileth But all their scoffs and bitterest sarcasms shall not discourage me or tempt me to forsake my hold I have many notable illustrious examples of thy power and goodness of the seasonable interpositions of thy reliefs to thy servants in their greatest distresses and these being laid to heart have infinitely more force to confirm my faith than all their Atheistical scoffs to shake it 53. Horror hath taken hold on me because of the wicked that forsake thy law Paraphrase 53. Nay these their heathenish discourses have been so far from working thus on me that they are matter of great disquiet and commotion and trembling to me to think of the direfull condition which they are in that have utterly forsaken God and all thought of obedience that have quite devested themselves as of all hope so of all dread of him 54. Thy statutes have been my songs in the house of my pilgrimage Paraphrase 54. For my part what ever can befall me in this frail transitory life I can take joy in the commands and promises of God and make them true real solaces to me in whatsoever distress as knowing that I suffer nothing but what God sees to be best for me and that if I faithfully wait on him he will in his time give me a seasonable deliverance 55. I have remembred thy name O Lord in the night and have kept thy law 56. This I had because I kept thy precepts Paraphrase 55 56. With these thoughts of God I have in the solitude and darkness of the night intertained and supported my self and thereby taken up a courage and constancy of resolution never to relinquish this hold for any other Thus hath God abundantly rewarded my diligence in his service by a pleasure resulting from it v. 54. by a stedfast unmovable hope and comfort in him v. 50. and by a durable constant resolution of a persevering obedience never to depart from him CHETH 57. Thou art my portion O Lord I have said that I would keep thy word Paraphrase 57. Blessed Lord of all the possessions and comforts of the world thou onely art worth the having thy promises are precious promises thy commands most excellent divine commands I have by thy grace deliberately made my choice preferred these before all the glories of this world and resolved that thy word shall be my treasure which I will most diligently preserve 58. I intreated thy favour with my whole heart be mercifull to me according to thy word Paraphrase 58. To this thy grace is most necessary for without it I can do nothing for this therefore I make my most humble sincere passionate address to thee O be thou graciously pleased to grant my request to vouchsafe me this mercy which thou hast promised never to deny to those that ask and importunately seek and beg it of thee 59. I thought on my ways and turned my feet unto thy testimonies Paraphrase 59. But neither have I contented my self with my bare prayers for strength and grace I have set to my part in a diligent examination of my past sins and a carefull watch over my future actions and so have forsaken my old ways and diligently pursued that course which thou hast prescribed me 60. I made haste and delayed not to keep thy commandments Paraphrase 60. And to this end I did immediately set out I made no one minutes stay in so necessary a pursuit as knowing that the longer I should dally the more unlikely I should be ever to perform so great a journey 61. The bands of the wicked have robbed me but I have not forgotten thy law Paraphrase 61. In my course I have oft met with disturbances the assaults and injuries of wicked men but these how sharp soever they were have been but exercises of my patience have not provoked me to doe any thing but what best becometh thy servant 62. At midnight I will rise to give thanks unto thee because of thy righteous judgments Paraphrase 62. This and the many other benefits and advantages of thy Law and my obedience to it are such as I am bound to acknowledge all the days of my life and even to interrupt my lawfull sleep and repose to find frequent vacancies for so necessary a duty of lauding and magnifying thy mercy 63. I am a companion of all them that fear thee and of them that keep thy precepts Paraphrase 63. And for my days exercise I endeavour to associate my self with all those that serve and obey thee conscientiously by that society to excite one another and to attain to some proficiency in so good a work 64. The earth O Lord is full of thy mercy teach me thy statutes Paraphrase 64. O Lord thy goodness and mercy and grace is abundantly poured out upon the men in the world O let me enjoy a special degree of it for the sanctifying my soul

from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw or protract seems to signifie adverbially long So the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my sojourning is lengthened to which as the Latin and Arabick so the Syriack accords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my perigrination is protracted so Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was a stranger a long time and Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have protracted sojourning Thus to protract and prolong are the same in all languages and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently used in that sense of protracting Prov. 13.12 Psal 36.11 and 85.6 and 109.12 and oft elsewhere from whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a space and so here adverbially or for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a space i. e. a long time The Chaldee indeed take it here for a people rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Asiaticks and from them the latter Jews understand it of Tuscany and so of Italy and the Roman Empire as Kedar following they interpret of the Saracens or Turks But as all the other ancient Interpreters depart from the Chaldee so Kimchi hath receded from this invention of his fellow Jews and renders the place woe is me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that my captivity is very much lengthened drawn out or protracted Should it be otherwise interpreted the conjecture of the learned Bochart would be worth remembring that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee and Syriack signifies a skin and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesychius out of Nicander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fleece or skin from whence saith he Mesech might be the name of a city so called not from Mesech the son of Japhet but from the skins with which the Arabes Scenitae covered their tents mentioned in the end of the verse But it is no less probable that in the notion of skins it should be here joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tents which were thus covered with skins and if we deduce it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw it may signifie a draw-wagon or traha and the barbarous nations that were not by agriculture fixt to one place dwelt as well in their wagons as tents either way it well agrees with Kedar i. e. the progeny of Kedar the son of Ishmael Gen. 25.13 those barbarous people of Arabia that were called Scenitae because they continued in tents without houses and so the Chaldee reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacles of the Arabians To whom as being a barbarous unhumane people the Psalmist here compares those malicious deceitfull men among whom he dwels If because the time of consigning the Canon of Scripture soon after the Captivity will not permit it to be spoken literally we shall interpret the Psalm prophetically to look upon Antiochus the analogy would well hold for he is in Scripture exprest as by Gog so by Mesech and described by Daniel as a flatterer a speaker of lies a worker of deceit and forecaster of evil devices c. and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemies of peace would be those sworn enemies of Jerusalem both the inhabitants of Asia minor and the confederate Arabians The Jewish Arab reads a people that is after the way or sect or manner of Mesech David Kimchi though in his Comment as was said he expound it of the protraction of his sojourning yet in his Roots saith it is the name of a nation mentioned in the Law viz. Gen. 10.2 The Hundred and Twenty First PSALM A Song of Degrees The hundred twenty first is a repose in God and a confident expectation of succour and safety under his protection 1. I Will lift up mine eyes unto the hills from whence cometh my help 2. My help cometh from the Lord which made heaven and earth Paraphrase 1 2. Whatsoever or how great soever my distress or pressure be whether bodily or spiritual I have no other sanctuary or refuge to which to apply my self but that one supreme of heaven the image of which is the Ark on Zion that holy hill or mount where God is pleased to presentiate himself even to the all-sufficient omnipotent Creator Ruler and Governor of the world To him I can confidently address my prayers and chearfully expect a seasonable aid which he by his holy Angels shall graciously afford me by the intercession of his own Son who hath assumed my nature 3. He will not suffer thy foot to be moved and he that keepeth thee will not slumber 4. Behold he that keepeth Israel shall neither slumber nor sleep Paraphrase 3 4. All other guards may fail either through the strength of a more powerfull assailant or being at some time overtaken with sleep or weariness But the watch that God affordeth us is impregnable neither he nor his Angels to whom he assigns this office of guarding under him all his faithfull servants can ever be surprised by any such advantage 5. The Lord is thy keeper the Lord is thy shade upon thy right hand 6. The sun shall not smite thee by day nor the moon by night Paraphrase 5 6. The omnipotent Lord of heaven and earth shall be present to thee and over-rule all his creatures and keep thee from being mischieved by them his protection as the cloud to the Israelites or as a faithfull second in a duel shall defend thee from all approach of danger Neither the open assaults in the day-time from enemy or devil nor the secret ambushes in the night from any treacherous underminer either of the temporal or spiritual estate the former fitly compared to the scorching of the Sun the latter to the malignant influences of the Moon shall be able to doe thee any hurt 7. The Lord shall preserve thee from all evil he shall preserve thy soul Paraphrase 7. This Lord shall assuredly defend thee from any real mischief of what kind soever that can approach thee 8. The Lord shall preserve thy going out and thy coming in from this time forth and even for evermore Paraphrase 8. He shall keep thee under the shadow of his own wings and in the beginning progress and end of thy undertakings and designs when thou goest out to work or comest home to rest in thy business or in thy retirement his guard shall continually attend thee and if thou continue to adhere to him never forsake or destitute thee Annotations on Psal CXXI V. 2. From the Lord The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from with or before the Lord which the Jewish Arab reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from at or with the Lord. The LXXII reade onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Lord but the Chaldee and the Syriack agree in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from before or from the sight or presence of the Lord referring hereby more generally to the good Angels stiled the Angels of his presence those that stand before the Lord and always behold the face or God and where they appear there God is said to be in a

soul will not bear that And the Chaldee and Syriack exactly follow the Hebrew The Hundred and Twenty Fifth PSALM A Song of Degrees The hundred twenty fifth is a declaration of the onely true safety that which consists in our adherence to God without any seeking to irregular indirect means for the attaining it Aben Ezra applies it to the days of the Messiah 1. THey that trust in the Lord shall be as mount Sion which cannot be removed but standeth fast for ever 2. As the mountains are round about Jerusalem so the Lord is round about his people from henceforth even for ever Paraphrase 1 2. There is no such perfect security as that of the faithfull servant of God which reposeth his intire trust and dependence on him He that doth so stands as fast as the holy mountain whereon God himself is pleased to reside which certainly no power of man can be able to remove out of its place The guard of God's Angels and blessed protection surrounding him cannot better be exprest than by the situation of Jerusalem with hills incompassing it for as those hills are sure to keep that city safe from all incounters of winds or tempests so doth the blessed protection of God surround all faithfull servants of his 3. For the rod of the wicked shall not rest on the lot of the righteous lest the righteous put forth their hands unto iniquity Paraphrase 3. For however for a time the tyrannical oppressions of wicked men may prosper to the disturbing the peace of the pious and so rob them of their promised portion of felicity in this life yet will not God permit this to be lasting or durable to the one or to the other prosperity to the wicked or oppressions to good men lest it should be a temptation of too great force able to shake the constancy of pious men and perswade them to doe as wicked men doe when they see it prosper so well with them See note on Psal 16. f. 4. Doe good O Lord unto those that be good and to them that are upright in their hearts 5. As for such as turn aside unto their crooked ways the Lord shall lead them forth with the workers of iniquity but peace shall be upon Israel Paraphrase 4 5. God is and will certainly be a gracious and bountifull God to all that continue faithfull and constant to him Their sincere indeavours of serving him shall be abundantly rewarded by him whilst on the other side all obstinate impenitent sinners that in despight of all God's commands and threats and warnings will still go on to heap sin upon sin one wilfull provocation upon another God shall certainly inflict most horrid eternal punishments on them which shall yet farther be increased and inhansed to them by seeing the true pious man whom they scorned and opprest in this life to be received into a state of immarcessible felicities Annotations on Psal CXXV V. 2. As the mountains The Hebrew here is elliptical and best supplied by adding the verb hath thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerusalem hath hills round about her and this a fit expression of the safety and security of the situation being thus guarded from winds and tempests and this a seasonable resemblance to express the benefit and safety which ariseth from God's protection which incompasseth the pious man The LXXII have here by varying the punctation made this other sense of the two first verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that trust in the Lord are as the hill Sion and then in another sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that inhabits Jerusalem shall not be shaken for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mountains are round about it and the Lord is round about his people In which rendring they have made no other change beside that of the pointing save that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall stand they seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participle standing or dwelling which is answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Chaldee and Syriack accord to our ordinary reading and punctation V. 5. Turn aside unto The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bend distort pervert regularly signifies perverting distorting and being joyned here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we rightly render crooked ways it signifies a perverting those ways which are already crooked i. e. going on still and improving their course of impiety in stead of reforming or strengthening growing worse and worse And to such obdurate sinners which daily accumulate sin on sin the vengeance belongs which is here spoken of viz. to be cast out rejected from God so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies making to go or walk either bidding them go Go ye cursed into everlasting fire or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast out and send out is all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII here he shall drive them out and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the workers of iniquity as when Christ saith they shall have their portion with hypocrites or unbelievers The Chaldee here adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into hell the place where such must expect their payment The Hundred and Twenty Sixth PSALM A Song of Degrees The hundred twenty sixth celebrates the return from captivity and the great joyfulness thereof after their former sorrow and seems to have been first compiled by Esdras or some of that Age. 1. WHen the Lord turned again the captivity of Zion we were like them that dream 2. Then was our mouth filled with laughter and our tongue with singing Then said they among the heathen The Lord hath done great things for them Paraphrase 1 2. After a long and a miserable captive state it hath at length pleased God to bring us back again to the injoyments of his publick service in his holy place This is a most joyfull blessing to us to be celebrated with mirth and festivals and singing of Psalms being as it were the restoring of a joyfull comfortable state of health to a numerous people that were long under a dolorous epidemical disease The mercy so great and unexpected and wrought so wonderfully for us that the very heathens themselves could not but acknowledge it a work of God's great power and special favour to us 3. The Lord hath done great things for us whereof we are glad Paraphrase 3. And so indeed 't is true The Lord hath magnified his mercy toward us restored to us health and joy 4. Turn again our captivity O Lord as the streams in the south Paraphrase 4. As for those that are yet behind unreduced for so 't is certain some came back before others some with Esdras others after with Nehemiah Lord be thou pleased to hasten their delivery That mercy will come as seasonable to them as water to the most patched dry soil 5. They that sow in tears shall reap

Paraphrase 1 2 3. It is now a season of singing most solemn praises and making the most humble acknowledgments unto God for all his goodness and mercy and grace afforded us O let all his faithfull servants those especially whose office it is to wait at his altar joyn ardently and uniformly in the performance of so joyous and pleasant a duty 4. For the Lord hath chosen Jacob to himself and Israel for his peculiar treasure Paraphrase 4. And two things especially are to be the ingredients in our lands First that God hath vouchsafed to us the dignity and prerogative beyond all other nations in the world that of being his own special care and charge whom he hath peculiarly chosen and espoused to pour out his liberalities among us 5. For I know that the Lord is great and that our Lord is above all Gods Paraphrase 5. Secondly that the power and greatness of this our God doth infinitely exceed all that is so much as pretended to by all the false Idol-deities which are worshipped by other nations 6. Whatsoever the Lord pleased that did he in heaven and in earth in the seas and in all deep places Paraphrase 6. The latter of these is evident in the works of his creation and preservation all that is or ever was in the several parts of the universe the heavens and earth and ocean being at first produced and ever since continued by this power of his 7. He causeth the vapours to ascend from the ends of the earth he maketh lightnings for the rain he bringeth the wind out of his treasuries Paraphrase 7. All the vapours that ascend from any part of this lower world are drawn up by means which he in his wisedom hath appointed for that work and out of them he frameth in the air meteors of diverse kinds clouds that dissolve in rain and flashes of lightning which often accompany that rain and yet neither dry up that nor are quencht by it a work of his wonderfull managery and then the most boisterous winds which no man can imagin whence they come or whither they go but onely that they are laid up by God in some unknown receptacle and from thence brought forth when or for what uses he pleaseth 8. Who smote the first born of Aegypt both of man and beast 9. Who sent tokens and wonders into the midst of thee O Aegypt upon Pharaoh and upon all his servants Paraphrase 8 9. And this omnipotent power of his was he pleased to interpose for us in bringing our ancestours out of Aegypt after he had shewed forth many prodigies of judgments upon the King and all the people of Aegypt at length causing a sad lamentation through the whole land by killing every first-born both of Pharaoh the King and of all other the greatest and meanest inhabitants and extending the stroke even to the first-born of cattel by which act of severity upon them they were perswaded to dismiss the people out of their land 10. Who smote great Nations and slew mighty Kings 11. Sihon King of the Amorites and Og King of Basan and all the Kingdoms of Canaan 12. And gave their land for an heritage an heritage unto Israel his people Paraphrase 10 11 12. So again did he magnifie his transcendent controlling power in subduing those gyantly Kings and people Sinon and the Amorites Numb 21.24 and Og the King of Basan and his army v. 34 35. and the whole Kingdom of Canaan the Kings and all their cities Numb 21.3 whom by no power of their own but by God's delivering them into their hands v. 2. they utterly destroyed And having thus evidenced his power which was the latter thing mentioned v. 5. he also magnified his mercy to us which was the former thing v. 4. to which the Psalmist goes back after the Scripture style see note on Matt. 7. b. in giving us this whole land of Canaan a fruitfull and pleasant land for us and our posterity to injoy by his divine gift as if it had descended to us from our fathers 13. Thy name O God endureth for ever and thy memorial O Lord throughout all generations 14. For the Lord will judge his people and he will repent himself concerning his servants Paraphrase 13 14. Thus are the power and bo●ty of our God magnified toward us and we obliged never to forget either of them but commemorate them to all ages For though God for our sins doth sometimes justly permit us to be opprest and disturbed by our enemies yet such is his goodness and mercy to us still that upon our returning and repenting he is pleased to return and repent also to pardon our sins to take our parts and avenge us on our enemies See Deut. 32.36 15. The Idols of the heathen are silver and gold the work of mens hands 16. They have mouths but they speak not eyes have they but they see not 17. They have ears but they hear not neither is there any breath in their mouths 18. They that make them are like unto them and so is every man that trusteth in them Paraphrase 15 16 17 18. On the other side the gods of the heathen world v. 5. are all but lifeless in●nimate images see Psal 115 4 5 c. not able to afford the least aid to any of their ●otaries A sad reproach that to all those that first make and then pray to and expect assistance from them and an argument that they are but a sort of stocks and stones and images themselves that can believe in or hope for good from such senseless pictures of men whom they worship for Gods 19. Bless the Lord O house of Israel bless the Lord O house of Aaron 20. Bless the Lord O house of Levi ye that fear the Lord bless the Lord. 21. Blessed be the Lord out of Zion which dwelleth in Jerusalem Praise ye the Lord. Paraphrase 19 20 21. And the sadder the condition is of such worshippers of all the gentile world which is thus infatuated the more are we of Israel obliged to bless and magnifie the Lord of heaven if it be but for that blessing bestowed so graciously and happily upon us of rescuing us out of the blindness and sottishness and utter darkness which possesseth the hearts of the far greater part of the world And on this account as also for all other his mercies it is the special duty of this whole nation thus assumed by him to be his people but especially the Priests and Levites and all his faithfull servants whom he hath yet more obliged separated them from the rest of this people and assumed them yet nearer to himself to bless and praise and magnifie his holy and glorious name to assemble together at the place of his solemn worship the place where he is pleased in a most special manner to reside and presentiate and exhibit himself unto them that address themselves to him there and there to sing continual Hosannahs and Hallelujahs to him

coals fall upon them let them be cast into the fire into deep pits that they rise not up again Paraphrase 10. Thy severest judgements from heaven such as fell on Sodom shall undoubtedly be their portion perdition and irreversible destruction 11. Let not an evil-speaker be established on the earth evil shall hunt the violent man to overthrow him Paraphrase 11. Such accursed arts as those of detraction and rapine falseness and oppression shall never have a durable prosperity but continually pursue the author as the hound a prey and at length bring certain destruction on him 12. I know that the Lord will maintain the cause of the afflicted and the right of the poor 13. Surely the righteous shall give thanks unto thy name the upright shall dwell in thy presence Paraphrase 12 13. For unquestionably God will undertake the patronage of innocent injured persons vindicate them from their oppressors defend them so signally that they shall be able to discern 't is his work and so give him the honour and glory of it support and sustain such when their oppressors are brought to nothing Annotations on Psal CXL V. 2. Are they gathered together for war The Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to collect or draw together or congregate so Hab. 1.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gathers them into his net and being here in the active sense and joyned with wars it must be to prepare put in order instruere praelia muster and set their affairs in order for battel The LXXII duly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they set their battels in order the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they excite or instigate and so the Syriack also V. 8. Further not What was formerly noted of the conjugation Hiphil that it sometimes imports not causing but any degree of occasioning or but permitting is here observable of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exivit to goe forth From whence in Hiphil as it signifies to bring forth to advance so also to permit to go forth or advance and so the prayer here is not so much that God will not give them a good success as that he will interpose to their hinderance blast and frustrate their designs in stead of permitting them to prosper To that the Chaldee applies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows not in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for at●olli exalting but for tolli being taken away or destroyed for so they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be taken away or destroyed for ever rendring Selah as they constantly doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever or perhaps in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to corrupt or putrifie so as to breed worms Exod. 16.20 they will be corrupted for ever The LXXII have somewhat deformed this verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desires they reade as with other points 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from my desire for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his wicked thought or device 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they thought or reasoned against me then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffer them not to advance or prosper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forsake me not from some other supposed notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet they seem best to have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will be exalted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest they be exalted So v. 9. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of those that incompass me they reade as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of their circuit V. 11. Evil-speaker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of a tongue is proverbially a detractor or Sycophant So Eccl. 10.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of a tongue is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that eats accusations the phrase by which they express a sycophant and so the similitude of the serpent biting doth inforce there In this place they express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a delator with ●hree-fold or three forked tongue which is another style of theirs for a sycophant because such a man wounds three at once the receiver the sufferer and himself Of him it is here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall not be established in the future as all the former verbs v. 9 and 10. may be read and not in the imperative and so by way of pronouncing or prediction onely and not by way of wish The Hundred and Forty First PSALM A Psalm of David The hundred and forty first is an ardent prayer of David's for deliverance from his enemies but first and especially for patience under them that he be not by their oppositions or the incitements of others moved out of his course of meekness of piety and the other parts of duty incumbent on him It seems to have been composed as the next is by the title affirmed to be on occasion of Saul's persecuting him to the cave of Engedi 1 Sam. 24. 1. LORD I cry unto thee make haste unto me give ear unto my voice when I cry unto thee 2. Let my prayer be set forth before thee as incense and the lifting up of my hands as an evening sacrifice Paraphrase 1 2. O Lord I am in distress and have no other refuge but thee to whom I may resort To thee therefore I most humbly and ardently address my prayers in the same manner as thy priests are by thee appointed to address their daily oblations to attone thee beseeching thee graciously to accept and answer them and in thy time to rescue me out of mine enemies hands 3. Set a watch O Lord before my mouth and keep the door of my lips 4. Incline not my heart to any evil thing to practise wicked works with men that work iniquity and let me not eat of their dainties Paraphrase 3 4. Meanwhile O Lord grant me thy guidance both for my words and actions for my words that whatever their dealings toward me are I may not be provoked to any speech of rashness or impatience or disloyalty toward Saul and for my actions that I may not be tempted to any unlawfull practice that I may not for any appearance of advantage to my self thereby give ear to any evil counsel My resolutions are firm to the contrary and how inviting soever the temptations are I hope I shall never taste of the sweets of them 5. Let the righteous smite me it shall be a kindness and let him reprove me it shall be an excellent oile which shall not break my head for yet my prayer also shall be in their calamities 6. When their judges are overthrown in stony places they shall hear my words for they are sweet Paraphrase 5 6. I have been most carefull to preserve my loyalty to Saul and am not guilty of the least disloyal

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

patience of burthens though that as this do thus originally signifie and though with us the lading be in a cart yet we use to say the oxen are heavy laden The phrase that here follows in this matter of oxen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not breaking in and not going out is not improbably to express the safety of their herds not onely from straying but as in time of war from invaders and abactors whose breaking in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaking down or fall of the partition or wall or sept say the LXXII is attended with the cattels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passing through or going out and then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamour vociferation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cry say the LXXII The same word they use Isa 5.7 to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is there opposed to righteousness whether in the notion of justice or mercy and is the consequent of oppression and so it may be here fitly used to express hostile oppressions and invasions But the phrase may be also applied that among their cattel none maketh abortion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never a breaker out so Pharez came by his name Gen. 38.29 How hast thou broken forth this breach be upon thee therefore his name was called Pharez 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also hath a peculiar notion in relation to the birth of children But that being the regular birth it is not so well appliable to this place unless by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we thus read no eruption and no going out i. e. no violent going out for then that is clearly no abortion Kimchi observes of these three verses 12 13 14. that there is mention of all those three blessings of the Womb of the Earth and of Cattel set down Deut. 28.4 The last word of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render in our streets so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Gen. 19.2 as the street is opposed to an house or covert from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 broad or large But our English street hath a particular relation to a town or village or city and so it seems not so proper to this place where being applied to oxen it will signifie in reason the place where they lie and feed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII duly reade in their stabula whether fields or closes where they are kept Or if in that verse it may retein the notion of street being applied to the men who are thus opprest and may bemoan their losses in the field by their complaints in the city see Mar. 5.14 yet this will not be applicable to v. 13. where the same word being used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it in like manner in our streets but being applied to sheep must signifie their folds or pastures where they lie and bring forth which though it be abroad without doors that is all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports from the literal notion of which the LXXII there have their rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin in egressibus suis in their goings out yet they are safe there and multiply exceedingly The Jewish Grammarians Abu Walid and Kimchi assign not to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any more particular signification than of broad-places which may then be as well back-sides as we ordinarily call such yards as are about the house in which cattel are kept or the like places as well as streets And the word which the Jewish Arab uses may be rendred fields The Hundred and Forty Fifth PSALM David's Psalm of Praise The hundred forty fifth is a form of solemn Thanksgiving to God descanting on all his glorious attributes It was composed by David and is one of those wherein every verse begins with a several letter of the Hebrew Alphabet 1. I Will extol thee my God my King and I will bless thy name for ever and ever 2. Every day will I bless thee and I will praise thy name for ever and ever Paraphrase 1 2. The Lord of heaven is my onely God and King a gracious Father and a vigilant guide and conductor of me in all my ways I am infinitely obliged to praise and magnifie his holy name and never to intermit that office till I come to heaven there to sing continual Hosannahs and Hallelujahs to him 3. Great is the Lord and greatly to be praised and his greatness is unsearchable Paraphrase 3. He is a God of a vast unfathomable power and dignity his excellencies and the effluxions thereof toward us not to be traced or measured by humane faculties But the less they are comprehended the more are they to be admired and adored and magnified by us 4. One generation shall praise thy works to another and shall declare thy mighty acts Paraphrase 4. Every age of the world and person that lives in that age hath new and fresh experience of the goodness and power of God in his gracious and glorious disposals every where illustriously discernible and so every age is obliged to make their acknowledgments to record to posterity and so to incite and call up all that live after them to the diligent and devout and vigorous performance of this duty 5. I will speak of the glorious honour of thy majesty and of thy wondrous works Paraphrase 5. Whether I consider the infinite incomprehensible beauty and splendour of his divine essence and attributes or the most admirable operations and productions thereof in the framing and governing of the world there is matter of all praise and thanksgiving to me and to every other man living 6. And men shall speak of the might of thy terrible acts and I will declare thy greatness Paraphrase 6. And accordingly both they and I even all of us with united hearts and voices will proclaim and promulgate the wonderfull and admirable acts of his power and glory 7. They shall abundantly utter the memory of thy great goodness and sing of thy righteousness Paraphrase 7. And therein most peculiarly shall we count our selves obliged to magnifie and recount with the most exuberant joy the dispensations of his most abundant graces and mercies toward us especially that towards our souls These flow every minute from him as from an inexhaustible fountain and abyss of goodness O let our hearts learn of those fountains continually to pour forth at our mouths the praises that are proportionably due to him 8. The Lord is gracious and full of compassion slow to anger and of great mercy 9. The Lord is good to all and his tender mercies are over all his works Paraphrase 8 9. 'T is the title by which he was pleased to make known and proclaim himself to his people Exod. 34.6 The Lord the Lord God mercifull very forward and willing to pardon repentant sinners and not denying them that grace or proceeding in judgment against them till he be provoked to it by great ingratitude and obdurations and this mercy of his is not inclosed to

a few special favourites of his but inlarged and vouchsafed to all and every man in the world upon the title of his fatherly mercy to his creature till by their impenitence persisted in against his means of grace they render themselves incapable of it 10. All thy works shall praise thee O Lord and thy saints shall bless thee 11. They shall speak of the glory of thy kingdom and talk of thy power Paraphrase 10 11. And proportionably according to the just merit of it all the men in the world are obliged to pay thee the acknowledgments of thy supereminent transcendent mercy but especially those that are so qualified by the power of thy grace obediently received by them as to have a more particular interest therein 12. To make known to the sons of men his mighty acts and the glorious majesty of his kingdom Paraphrase 12. These shall never satisfie themselves that they have said enough in depredicating the inward beauties and felicities and admirable excellencies of the kingdom of God in mens hearts that state of souls when by the divine and sanctifying power of his grace the dominion of sin and Satan is subdued and the kingdom of heaven erected in the stead of it and all the faculties of the soul voluntarily and chearfully and constantly subjected to it The sweetness and comforts of this shall so transport and ravish them that have a vital taste of it in their own hearts that they shall earnestly desire and endeavour to discover and recommend it to others and bring all men to a sense and acknowledgment how desirable a thing it is to be the subjects of this kingdom 13. Thy kingdom is an everlasting kingdom and thy dominion endureth throughout all ages Paraphrase 13. The magnificence and glory of any other the greatest kingdom is but finite and transitory and so oft in few years is removed and destroyed but the kingdom of God is as durable as God himself and the comforts of subjection and obedience thereto which all pious men injoy have never any end but are swallowed up in the ocean of eternal bliss and glory the never failing portion of all such 14. The Lord upholdeth all that fall and raiseth up all those that be bowed down Paraphrase 14. And one special act of this his kingdom one exercise of this power of his grace it is that those which are sincere faithfull subjects thereof shall never want a sufficient supply of strength from him for all their wants whether of souls or bodies Be they never so weak in themselves never so near falling and unable to support themselves and stand by their own strength they shall yet be sure of a sufficiency in him he will support them in the most infirm feeble tottering condition and when through humane frailty they are brought low and actually fallen he will not deny them grace to get up again but afford them effectual means of recovery if by humble confession of their lapses they beg and solicit it and industriously make use of it when it is given them And so for outward distresses he will either preserve them from them or support them under them and in his good time deliver them out of them 15. The eyes of all wait on thee and thou givest them their meat in due season 16. Thou openest thy hand and satisfiest the desire of every living thing Paraphrase 15 16. This mercy and benignity of his is a spring inexhaustible of all kinds of good things a treasure of abundant supply to all the creatures in the world which consequently attend and wait his pleasure and never fail to receive from him timely and seasonably to their necessities whatsoever they really stand in need of 17. The Lord is righteous in all his ways and holy in all his works Paraphrase 17. In sum all God's dispensations and dealings with us are made up of abundant mercy and compassion charity and liberality to all our wants and so are to be acknowledged and devoutly praised by all the men in the world 18. The Lord is nigh unto all them that call upon him to all that call upon him in truth Paraphrase 18. Whosoever addresses his prayers to God and faithfully adheres to him that flies not to any indirect course for aids but keeps fast to him in constant obedience and waits God's time with patience and perseverance in prayer shall be sure never to fail of answers of mercy from him 19. He will fulfill the desire of them that fear him he will hear their cry and will save them Paraphrase 19. If they faithfully serve and obey him he will not be wanting to them in their greatest wants but will seasonably grant them their requests and deliver them out of all dangers 20. The Lord preserveth all them that love him and all the wicked will he destroy Paraphrase 20. Those that love God and keep his commandments have by his promise a claim and right to his protections and preservations but for transgressours which are accounted haters of him he will certainly pour out his vengeance upon them 21. My mouth shall speak the praise of the Lord and let all flesh bless his holy name for ever and ever Paraphrase 21. All this exacts the most solemn acknowledgments all the praises and Hallelujahs that our hearts or tongues can express O let all the men in the world joyn to perform this duty and never give over praising and glorifying his holy name Annotations on Psal CXLV V. 7. Abundantly utter The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bubble to issue to send out as a spring or fountain issues out water and though here it be metaphorically used of speaking yet it must in reason be rendred with respect to the original use of it The LXXII therefore render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin eructabunt for which our English yielding no proper word we must be content with that ●f issuing or pouring out or sending forth The Chaldee which reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word with their termination is rendred by the Latin Translator personabunt shall sound forth as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which so signifies and is by the Greek lightly changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to proclaim V. 9. To all In this place the reading of the LXXII both in the Roman Edition and others is undoubtedly corrupted The Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all and so is followed by the Chaldee and Latin and Arabick the Syriack omitting it wholly and onely the copies of the LXXII and from them the Aethiopick reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that expect and others add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that expect him But Asulanus's reading is doubtless here to be preferred which hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all which being the original reading and so followed by the Latin and Arabick was changed by the scribe into 〈◊〉 〈◊〉 〈◊〉

but two parcels of Christ's words behind To the poor the Gospel is preached and Blessed is he that is not offended in or because of me To the former of these are answerable here these so many severals to the same purpose Which executeth judgment or pleadeth the cause of the oppressed Giveth food to the hungry Raiseth them that are bowed down unless that literally belong to Christ's corporal cures Loveth the righteous Preserveth the strangers Relieveth the fatherless and widow All which are but so many prophetical expressions to be understood in a spiritual sense of his exceeding mercies under the Gospel to the poor in spirit the humble and lowly in heart the prime peculiar objects of Evangelical mercy and those which are effectually wrought on by his grace and so Evangelized by him in that sense which belongs to that phrase in that place see note on Matth. 11. b. To the latter the words of this v. 5. are parallel Happy is he that hath the God of Jacob for his help whose hope is in the Lord his God for so to hope and adhere and place his full trust in the one true God is all one with not being scandalized or falling off from Christ whatsoever befalls And as that there is inferr'd from the other parts of the character of the Messias as a Conclusion from Premisses and so is set down in the close of all so here 't is set down as a principle in the front and which is all one proved by what follows in the insuing verses By all which it is father evident that the Messias whose character it is is no less than the Creatour of heaven and earth v. 6. and consequently the Lord that shall reign for ever and ever v. 10. the God of Zion or his Church unto all generations The latter of which is but proportionable to Christ's words to the Apostles Lo I am with you to the end of the world And the former the very style wherein Christ's Kingdom is exprest both in the Psalms see Ps 93.1 and in the New Testament 1 Cor. 15.25 and oft in other phrases amounting to the same sense as sitting at God 's right hand till he make his enemies his footstool Ps 110.1 Mat. 22.44 and Act. 2.34 The Hundred and Forty Seventh Psalm Praise ye the Lord. The hundred forty seventh Psalm which is divided into two by the Greek and Latin c. is a solemn form of magnifying God in his works of power and mercy and seems to have had for its title the close of the former Psalm Hallelujah and to have been composed after the return from the Captivity v. 2. 1. PRaise ye the Lord for it is good to sing praises unto our God for it is pleasant and praise is comely Paraphrase 1. Many motives there are to excite and stir up all to the magnifying the name of God 'T is a piece of service most acceptable in his sight 't is to them that perform it most pleasant and delightfull and that which best becomes us to pay to him and him to receive and expect from us who have our whole being from him 2. The Lord doth build up Jerusalem he gathereth together the out-casts of Israel 3. He healeth the broken in heart and bindeth up their wounds Paraphrase 2 3. To this we are farther ingaged by his present deliverances for though Jerusalem and the Temple of God there the state and Church have been sadly wasted yet hath God been pleased to return our captivity to recollect our dispersions and restore us to our homes and his Temple the chearfull performance of his divine service and so to refresh and revive us to cure the diseases and wounds to remove the sorrows of our souls 4. He telleth the number of the stars and calleth them all by their names Paraphrase 4. So likewise his omniscience and omnipotence exact our acknowledgments and adorations The stars of heaven which are so impossible to be numbred by us Gen. 15.5 that they are compared and joyned with the sand which is upon the sea shore for multitude Gen. 22.17 are not onely numbred but particularly known by God what powers qualities influences there are in every one of them and as they were all by a word or expression of his will first created so are they perfectly at his command and at the least b●ck or call of his as souldiers at the directions of their General the whole host of them immediately obeys and doth whatsoever he pleases 5. Great is our Lord and of great power his understanding is infinite Paraphrase 5. Thus infinite and boundless is the power the knowledge and the providence of God which is to us absolutely incomputable 6. The Lord lifteth up the meek he casteth the wicked down to the ground Paraphrase 6. And these doth he exercise constantly for the support and relief of all humble-minded men for their spiritual advancement in strength and grace which to them peculiarly he affords in greatest abundance but for all proud obdurate sinners which perversely resist him he is resolved to resist them and subdue them and magnifie his power in their destruction 7. Sing unto the Lord with thanksgiving sing praises upon the harp unto our God 8. Who covereth the heaven with clouds who prepareth rain for the earth who maketh grass to grow upon the mountains 9. He giveth to the beast his food and to the young ravens that cry Paraphrase 7 8 9. O then let us all with tongues and instruments of musick with all the solemnest expressions of our hearts celebrate those divine excellencies of his his power his wisedom his goodness and his providence And here it will be very considerable how in a series and succession of wise and gracious disposals he provides for the wants of all creatures here below especially of those that are otherwise most helpless he gathereth a multitude of watery clouds into regions of the air that those may distill and drop down moderate showers upon the higher and drier parts of the earth which have no other supply but that of rain and by so doing he provides grass for those wilder beasts that feed on those mountainous parts and are not beholden to the care of man as other beasts of the field sheep and oxen c. are and consequently would without this special provision of his be utterly destitute And by the ●ike way of providence it is that the young broods of Ravens which as soon as they are hatcht are forsaken and left destitute by the old ones yet by some secret undiscernible contrivance of God's whether by dew falling into their mouths when they gape or by flies in the air or worms bred in their nests or by some other constant though secret course of divine providence are sufficiently furnished with necessaries of life by God out of his unexhaustible treasury their wants are considered by him and certainly supplied see Job 38.41 and are emblems of his special protection and

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

dissipates as Psal 1.4 the chaff which the wind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scattereth dissipates which the LXXII render in sense not literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall destroy but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall distract catch away or dissipate But it is to be remembred that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factus est any event but it is used onely for ill ones calamities mischiefs and those either in act or thought So that place Psal 52.7 our vulgar reads in his wickedness so Psal 38.13 they talked of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mischiefs Psal 91.3 the pestilence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render noysome or noxious pestilence So Prov. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a naughty tongue a tongue of mischiefs and Prov. 19.13 a foolish son is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calamities to his Father so Mich. 7.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mischief or wickedness of his soul we render mischievous desire And if this be the notion here then the place will best be rendred he dissipateth or brings to nought the mischievous either enterprises or purposes of the wicked viz. those which are aimed against the righteous man in the former part of the verse whom God hath promised to defend from want and distress and so will defend from the mischievous designs of wicked men which if not dissipated and defeated would bring that distress upon him Thus the vulgar renders it Insidias impiorum subvertet shall subvert the treacheries i. e. mischievous designs of the wicked and so the learned Castalio impiorum noxas repellet he shall repell the mischiefs or injuries of the wicked and so the Interlinear praevitatem impiorum expellet shall expell or drive away i. e. dissipate scatter the pravity of the wicked V. 4. Slack hand The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fraudavit in Piel is ambiguous It signifies deceit and it signifies sloth which is a kind of deceit the slothfull servant robbing his master of that labour which is due to him and the slothfull man deceiving himself of that which he might gain by his diligence The Interpreter of the Chaldee renders the paraphrase here in the notion of fraud for when they thus render the passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he renders it paupertas attenuat virum dolosum poverty depresses attenuates a deceitfull man And in that sense it is certainly taken Psal 120.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceitfull tongue and so Mich. 6.12 and thus it well agrees with the words immediately foregoing the Lord dissipates whether the substance or the mischiefs of the wicked But if we look on the use of the word elsewhere in this book it will encline us to the latter sense for so what is said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 27. that he rosteth not that which is caught in hunting must needs belong to sloth and not to deceit and so the other part of the period exacts the substance of the diligent c. the LXXII there render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceitfull and the Chaldee that there reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by their Interpreter rendred vir dolosus a deceitfull man though I suppose their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Latin nebulo may signifie a slothfull man as well as a knave So v. 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the slothfull hand that shall be tributary is opposed to the hand of the diligent or sedulous and though there again the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceitfull yet the Latin which after them reads fraudulentus fraudulent v. 27. reads both there and here manus remissa the slothfull or cowardly hand parallel to which is our rendring of slack hand So also Jer. 48.10 cursed is he that doth work the work of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in negligence or sloth i. e. negligently The onely remaining difficulty is what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies for although the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to make and so the rendring be obvious the slothfull hand makes poor or causeth poverty yet there is another notion of that verb all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to depress or oppress so Zeph. 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it I will undo them that afflict thee and in this the Chaldee and LXXII and Syriack agree to understand it the Chaldee as was said render the whole passage poverty attenuates or depresses the whether deceitfull or slothfull man and the LXXII leaving the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrendred reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poverty humbleth a man and so the Syriack also And so this will be the most probable rendring poverty depresseth the slothfull hand but the hand of the sedulous enricheth V. 6. Violence covereth the mouth of the wicked The words in the Hebrew are ambiguous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the nominative case it must then be rendred the mouth of the wicked shall hide or cover mischief or violence if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the nominative then our English from the vulgar Latin hath duly rendred it But the truth is all other Ancient Interpreters have taken the former way the Chaldee and Syriack have put it into words free from that ambiguity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Syriack with the mouth of the wicked rapine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impiety say the Syriack is covered And to this sense the LXXII may well be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mouth of the wicked shall hide untimely grief reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the nominative case though v. 11. where the same passage is again found they render it in the accusative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction shall cover the mouth of the wicked So the Interlinear os impiorum operiet injuriam the mouth of the wicked shall cover injury and the learned Castalio impiorum os tegit inhumanitatem the mouth of the wicked covers inhumanity And to this rendring there is no reason why we should not adhere the opposition betwixt this and the former part which is the onely appearance of pretence for the other being very commodious in this rendring thus blessings are upon the head of the just all men pour out their prayers to God for benedictions upon him which accordingly from God fall in abundance upon his head but the mouth of the wicked calumniators cursers contumelious persons covereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 violence whether we take it in the active or passive sense in the active 't is evidently true for the end of every calumniator is the wronging of others that design of violence is covered or hid in his foul mouth but that comes not so home to the opposition unless we add to it the passive sense all mischief and sorrow to the calumniator himself his calumniating speaking evil or cursing of others

principle of action and practice they must open to him as the Tulip to the rising Sun or as the everlasting dores to that King of glory give him an alacrious hospitable reception as the friend to the friend as the diseased to the Physician deliver themselves up most willing Patients to all his blessing warming influences to all his medicinable saving methods that he may sanctifie and reform bless and turn live and reign in our hearts by faith and prove a Shlloh in the Criticks notion of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortunatus est the work of the Lord for which he raised him thrive and prosper in his hands We must rise with Christ as well as die with him doe as the bodies of the Saints that slept Mat. 28.53 arise and come out of our graves of sin go into the holy City and appear to many Our resurgere must be attended with an ire an ire of obedience Go and he goeth an ire of motion too an active stirring vital life not sit only or creep but go and walk and run the way of Gods commandments and then 2. we must have a term for that motion a matter for that obedience an ubi for that ire and that civitatem sanctam 1. the City and then the holy the life of the man the Citizen the Common-wealths man risen with Christ in every of these capacities and then the sanctam a superaddition of all sanctity of all that 's Christian and in all these notions we must ire and praire go before as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so do that great act of charity attract others after us by exemplary lightsom actions apparere multis conduct the stray multitude to heaven That this is the benefit of Christs resurrection and that there is no faith or belief in this article to be counted of but that is thus improv'd thus evidenced is the special thing that I meant to perswade you from these words which I shall endeavour to do by reserving the remainder of the time for the third and last particular the interpretation of this Priestly office of Christ to which the resurrection instal'd him or wherein this blessing consists In turning c. For the equal dealing with which I conceive my self obliged to shew you these three things 1. What is meant by turning away every one from his iniquities 2. What the dependence is betwixt this and the resurrection of Christ 3. How this turning is an interpretation of blessing God having raised up his son Jesus sent him to bless us in turning c. For the first every syllable will be a hint of direction for this matter 1. Turn that one syllable is the best description of the great saving grace of repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Athanasius's phrase the inverting the transposing or the turning of the soul and less than that w●●● not prove sufficient humbling and confessing and grieving and hating will not serve the turn these are but initial preparatives to that last hand but dull lines but liveless monagrams which that vital pencil in this Text that of turning must fill up The want of this one accomplishment is the ruining of all makes that vast Chasm as wide as that betwixt Dives and Abrahams bosom the sorrowing confessing self-hating if unreformed sinner may fry in Hell when none but the returning Prodigal can find admission to Heaven and that for the turning The manner of which will be worth the observing also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is common to Christ and us but in a different power and sense he by way of efficience we of non-resistance active in Christ and but neutral in us he to turn us and then we to turn not to resist that power of his grace not to go on when he turns So in other phrases of Scripture he to draw and then we to run after him God to work in us both to will and to do and then we to work out our own salvation he to knock and we to open he to rouze the sleeper and we to awake and rise from the dead we to obey his grace but his grace most necessary thus to turn us or yet more plainly Christ to use all the means of turning us that can belong to God dealing with reasonable creatures and such as he means to crown or punish his call his promise his threats his grace preventing exciting assisting in a word all but violence and coaction which is destructive of all judgment to come and we not to resist to grieve to quench those blessing methods to turn when he will have us turn Then every one of you the extent of that grace consequent to that resurrection He is gone up on high hath led captivity captive and gave gifts unto men men indefinitely there and all flesh in the other prophecy I will pour out my spirit on all flesh and here every one of you i. e. primarily every one of you Jewes unto you first in the beginning of the Verse but then from them diffusively to all others The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.11 hath appeared unto all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. taking them all into the school of discipline teaching them to live soberly and justly and piously in this world and again every one this turning is indispensably necessary and therefore to every self flatterer O be not deceived c. and bring forth fruit c. and think not to say within your selves We have Abraham c. There is no dispensation for Abrahams Children for the elect for men of such and such perswasions no special priviledge for Favourites no Postern-gate or back stairs for some choice privado's all their prerogative is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earlier grace or more grace and consequently so much the more obligation but then except you repent and return you shall all perish 3. From his iniquities Iniquities first and then his Iniquities not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every legal breach or declination the resurrection and grace of Christ will not thus return us to a Paradise on earth will not thus sublime us quite out of our frail sinner-state till our mortality be swallowed up with life but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 villanies and wickednesses of the carnal man the wasting acts and noisome habits of an unsanctified life from these Christ died and rose that he might turn us There is not a more noxious mistake a more fatal piece of Stoicism amongst Christians than not to observe the different degrees and elevations of sin one of the first another of the second magnitude one ignis fatuus or false star differing from another in dishonour though not in glory some spots that are spots of sons that by a general repentance without particular victory over them by an habitual resolution to amend all that is amiss without actual getting out of these frailties are capable of Gods mercy in Christ reconcileable with a regenerate

is esteemed unnecessary and burthensom You need not the application Again the husbandman can mend a dry stubborn wayward fruitless earth by overflowing of it and on such indeed is his ordinary requisite discipline to punish it for its amendment But there is a ground otherwise well tempered which they call a weeping ground whence continually water soaks out and this proves seldom fruitful if our learned Husbandmen observe aright wherefore there is sometime need of draining as well as watering The application is that your Soul which either hath been naturally dry and barren or else over-wrought in the business of the World needs a flood of tears to soften and purge it But the well temper'd Soul which hath never been out of heart but hath always had some inward life some fatness of and nourishment from the spirit is rather opprest than improved by such an overslow The Christian is thereby much hindred in his progress of good works and cannot serve the Lord with alacrity that so perpetually hangs down his head like a Bulrush Wherefore the Country rule is that that ground is best which is mellow which being crusht will break but not crumble dissolve but not excessively Hence I say the habituate believer need not suspect his estate if he find not in himself such an extremity of violent grief and humiliation as he observes in others knowing that in him such a measure of tears would both soil the face of his devotion and clog the exercise of it His best mediocrity will be to be habitually humbled but actually lively and alacrious in the ways of godliness not to be too rigid and severe a Tyrant over his Soul but to keep it in a temper of Christian softness tender under the hand of God and yet man-like and able both in the performance of Gods worship and his own calling And whensoever we shall find our selves in either extreme either too much hardned or too much melted too much elevated or too much dejected then to pray to that Holy Spirit so to fashion the temper of our Souls that we neither fail in humbling our selves in some measure for our sins nor yet too cowardly deject and cast down our selves below the courage and comfort and spiritual rejoycing which he hath prescribed us O Holy Lord we are the greatest of Sinners and therefore we humble our selves before thee but thou hast sent thy Christ into the World to save Sinners and therefore we raise up our spirits again and praise and magnifie thy name And thus much of this point and in brief of the first consideration of these words to wit as they are absolutely a profession of Paul himself to which end we beheld him in his double estate converted and unconverted In his unconverted state we found though a very great Sinner yet not absolutely greater than those times brought forth and therefore we were to think of him relatively to his future estate and so we found him the greatest Sinner that ever was called in the New Testament into so glorious a Saint Whence we observe the rarity of such conversions that though Saul were yet every blasphemous Sinner could not expect to be called from the depth of sin to regeneracy and salvation and this we proved both against the ancient Romans and modern Censors of morality and applied it to the care which we ought to have of keeping our unregeneracy spotless from any reigning sin Afterward we came to Paul converted where we balk't the Discourse of the condition of sin in the regenerate and rather observed the effect of it and in it that the greatness of his sin made as Paul so every regenerate man more eagerly to fasten on Christ Which being proved by a double ground we applied first by way of caution how that proposition was to be understood 2. By way of character how a great Sinner may judge of his sincere certain Conversion 3. By way of comfort to others who find not the effects of humiliation and the like in themselves in such measure as they see in others and so we have past through the first consideration of these words being conceived absolutely as St. Pauls profession of himself we should come to the other consideration as they are set down to us as a pattern or form of confessing the estate and applying the Salvation of Sinners to our selves which business requiring the pains and being worthy the expence of an entire hour we must defer to a second exercise Now the God which hath created us hath elected redeemed called justified us will sanctifie us in his time will prosper this his ordinance will direct us by his grace to his glory To him be ascribed due the honour the praise the glory the dominion which through all ages of the world have been given to him that sitteth on the Throne to the Holy Spirit and Lamb for evermore Pars Secunda SERMON XIX 1 TIM I. 15 Of whom I am the chief IN all Humane Writings and Learning there is a kind of poverty and emptiness which makes them when they are beheld by a Judicious Reader look starved and Crest-faln their Speeches are rather puft up than fill'd they have a kind of boasting and ostentation in them and promise more substance and matter to the Ear than they are able to perform really to the understanding whence it falls out that we are more affected with them at the first hearing and if the Orator be clear in his expression we understand as much at the first recital as we are able to do at the hundredth repetition But there is a kind of Excellency in the Scripture a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sublimity above all other Writings in the World The reading of every Section of it leaves a sting in the mind and a perpetual conceit of a still imperfect understanding of it An intelligent man at every view finds in it a fresh mystery and still perceives that there is somewhat beyond not yet attain'd to like men digging in Mines the deeper he dives he finds the greatest treasure and meets with that under ground which looking on the outward turf or surface he never imagined to have been there This I observe unto you to shew you the riches both of all and especially of this Scripture whereinto the deeper I dig the more Ore I find and having already bestowed one hour in the discussing of it without any violence or wresting or wire-drawing find plenty of new materials We have already handled the Words at large in one consideration as they are a profession of Paul himself I will not repeat you the particular occurrents We now without any more delay of Preface come to the second consideration of them as they are spoken by Paul respectively to us i. e. as they are prescribed us for a form of confessing the estate and applying the Salvation of Sinners unto our selves teaching each of us for a close of our Faith and Devotion to confess