Selected quad for the lemma: nation_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nation_n	people_n	praise_v	rejoice_v	1,821	5	9.6365	5	true

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

out of the hand of the wicked Paraphrase 10. O let all that pretend to love or honour or serve him fly from all pollution both of flesh and spirit all that he hath forbidden all that may any way provoke his wrath who is a God of pure eyes and cannot behold iniquity And if all their lives be laid out on this one care of approving themselves to him their time will be well spent in this service and beside the endless reward in another world they shall not fail of the evidences of his goodness and graciousness here in giving them signal preservations and deliverances from all the machinations of wicked men and in his time rest and cessation of persecutions peaceable assemblies and opportunities of serving him 11. Light is sown for the righteous and gladness for the upright in heart Paraphrase 11. For though the service of God under the Gospel have an annexation of tribulations which must be expected and chearfully supported in this life being dispensed by the divine providence for many falubrious and beneficial ends yet is there that seed and foundation of joy and abundant delight to all honest and truly pious hearts sown there that shall not fall to bring forth all comfortable and blessed effects to them even in this life by the practice of Christian vertues by the comforts and peace of conscience and that lively hope that is afforded to all faithfull obedient disciples and over and above after this life the fruition of endless bliss and glory 12. Rejoyce in the Lord ye righteous and give thanks at the remembrance of his holiness Paraphrase 12. This therefore is matter of the greatest exultation and thanksgiving and commemoration of God's infinite goodness and mercy to all truly pious men Annotations on Psal XCVII V. 2. Habitation of his throne From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepared fitted confirmed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used for a place seat but especially a basis whereon any thing is set from whence the LXXII had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for basis 1 King 7.27 The Chaldee here retains the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the LXXII from the notion of the verb for fitting reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the setting right of his throne the Syriack by way of paraphrase by equity and judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy throne is confirmed all which concurr to the notion of basis and foundation which is the thing which gives the rectitude first and then the stability to the chair or throne that is set on it And so that is without question the right intelligible rendring of the phrase Righteousness and judgment are the not habitation but basis of his throne i. e. his sentences decrees judicatures are all built upon righteousness and judgment as a throne is built and established on a foundation The Jewish Arab renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the condition state or manner V. 7. Gods That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies Angels hath been formerly noted And that in this place it doth so and not as it doth afterward v. 9. and Psal 96.4 5. the Gods of the Gentiles the Idol false Gods or as here the Chaldee understand it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations that serve Idols is manifest not onely by the LXXII that render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Angels and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same sense and so the Latin c. but especially by the Apostle Heb. 1.6 where speaking expresly of Christ's preeminence above Angels and bringing testimonies of it out of Scripture he adds that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it i. e. the Scripture would introduce the first born i. e. the Messias into the world i. e. that superiour world call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world to come c. 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let all the Angels of God worship him Which words being evidently taken from the LXXII in this place as they convince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to signifie Angels so they are a key to admit us into the full importance of this whole Psalm that it is the introducing the Messias into heaven a description of Christ's middle coming so frequently styled in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming or presence as here v. 5. of the Son of man and the kingdom of God and of heaven viz. his ascent thither and so entring on his regal power v. 1. which he was to exercise there To which therefore are annext the effects thereof on those that would not permit or allow him to reign over them destroying the obstinate rebels both Jews and Gentiles and giving all cause of rejoycing to all that received the faith and subjected themselves to his Government That this so usefull a key to this Psalm may not be wrested from us it is not amiss to take notice that some shew of probability there is that the words Heb. 1.6 may be taken from Deut. 32.43 and not from this Psalm where the LXXII reade these very words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all the Angels of God worship him But first the Hebrew in that place hath no such words but onely these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Chaldee and Syriack and Samaritan and Arabick and Vulgar Latin all with exact accord render Praise his people ye Gentiles or proclaim depredicate his people promulgate God's special favour to them for which the cause is rendred in the next words for he will avenge the bloud of his servants whereas the LXXII as our Copies now have it presents us with this great variety no less than four express Scholions for this one plain sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoyce ye heavens together with him and let all the Angels of God worship him Rejoyce ye Gentiles with his people and let all the sons of God be strong to him Of these it may be observed that as onely the first and the third pretend to be rendrings of the Hebrew and the second and fourth paraphrases or explications of their meaning in them so the false reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his people hath begotten them both For having rendred that in the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with him they have converted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nations into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens then annext the second to render an account of that let all the Angels of God worship him signifying the Angels worshipping him to be that which they meant by the heavens rejoycing together with him and so those heavens those Angels in them to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nations there called to to praise or rejoyce with him In the third they have rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoyce ye nations which differs but lightly from

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 〈◊〉 〈◊〉

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

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 〈◊〉 〈◊〉 〈◊〉

60. v. 5 6 7 8 9 10 11 12. and i● a solemn commemoration of God's mercies to David in the victories obtained by him over his enemies round about particularly at the taking of Rabba 2 Sam. 12.29 together with a prayer for continuance of all God's mercies 1. O God my heart is fixed I will sing and give praise even with my glory 2. Awake Psaltery and Harp I my self will awake early Paraphrase 1 2. Blessed Lord how am I ingaged to bless and praise thy holy name to imploy my tongue and all the instruments of musick and every faculty of my soul in commemorating thy goodness and signal mercies to me This is the least that can be deemed incumbent on me and this I shall most readily heartily and chearfully perform see Psal 57.7 8. 3. I will praise thee O Lord among the people and I will sing praises to thee among the nations Paraphrase 3. And 't is not fit that so great dignations should be acknowledged in the closet or privacy onely 't is most decent that our tribute of praise for them should be in the midst of the assembly with the greatest possible solemnity calling all others to take part in so important an office Psal 57.9 4. For thy mercy is great above the heavens and thy truth reacheth unto the clouds Paraphrase 4. For thy mercy and fidelity have been magnified toward me in a most eminent manner and are each of them infinitely great see Psal 57.10 5. Be thou exalted O God above the heavens and thy glory above all the earth Paraphrase 5. For which therefore blessed be for ever thy glorious majesty in the highest degree that is possible for us finite and infirm creatures see Psal 57.11 6. That thy beloved may be delivered save with thy right hand and answer me Paraphrase 6. Who have received such signal assistances from thee evidences of thy special favour and interposition of thine own right hand in return and answer to the prayers which we have addrest to thee See Psal 60.5 7. God hath spoken in his holiness I will rejoyce I will divide Shechem and mete out the valley of Succoth 8. Gilead is mine Manasseh is mine Ephraim also is the strength of my head Judah is my lawgiver Paraphrase 7 8. God made me a most sure promise which he hath now most signally performed and so given me matter of all triumph and rejoycing and thanksgiving that I am not onely fully and quietly possest of all the kingdom both of Israel and Judah and delivered from the assaults which were made against me by my malicious neighbours see Psal 60.6 7. note d. 9. Moab is my washpot over Edom will I cast out my shooe over Phililistia will I triumph Paraphrase 9. But even that they that thus assaulted me are themselves brought down in subjection to me by name the Moabites the Idumaeans and the Philistims see Psal 60.8 and note d. 10. Who will bring me into the strong city who will lead me into Edom Paraphrase 10. And now let the Ammonites cast us in the teeth reproach us as if we should doe nothing of all this as if their cities were impregnable or our armies utterly unsufficient to vanquish and subdue them 11. Wilt not thou O God who hast cast us off and wilt not thou O God go forth with our hosts Paraphrase 11. That God which for our sins had formerly withdrawn his assistance and so long we must needs be improsperous having no means left to accomplish any victories hath now been graciously pleased to return to us and assist us and manage the whole business for us to give us this last victory over the Regal City and King of the Ammonites and so to testifie by this happy success his signal presence with us 12. Give us help from trouble for vain is the help of man Paraphrase 12. To him therefore alone is our resort in the greatest distress from him must come the relief or we shall be lost all other assistances beside that of heaven being utterly unsufficient see Psal 60.11 13. Through God we shall doe valiantly for it is he that shall tread down our enemies Paraphrase 13. If he interpose his power on our side no enemy shall be able to stand before us It is he and not any strength of ours that shall work all our victories for us see Psal 60.12 And on this we will confidently depend through his goodness and mercy to us Annotations on Psal CVIII V. 4. Above the heavens Among the few variations which are made in this Psalm from the several parcels of Psal 57. and 60. of which it is composed it may be observed that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the heavens Psal 57.10 't is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above the heavens which being designed as an expression to set out the greatness of the extent of God's mercies First it doth that very perfectly and signifies the infiniteness of it not onely above the heavens but from thence continuedly down to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above to the lowest and meanest of us and to all betwixt and Secondly it confirms our rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both there and here not clouds but skyes meaning the bodies of the heavens those pure aethereal orbs where the Sun and Moon and Stars are see note on Psal 57. c. for taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the regions of the air and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the celestial bodies these two phrases will perfectly accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above the lower of them the aiery regions and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or the higher of them the celestial orbs onely with this difference that the former phrase notes the descent from thence hither not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above and the latter the ascent from us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or as far as to that the former notes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or depth the latter the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or height of it V. 9. Will I triumph Here is another variation betwixt this Psalm and the copy whence 't is transscribed Psal 60.8 Here 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the Philistims I will shout 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will jubulate saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will cry or make a noise give a shout saith the Syriack but the LXXII by way of paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Philistims are subjected unto me the full intimation of that shouting over them But Psal 60.8 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of that place we have already shewed see Psal 60. note c. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be rendred over me but simply over viz. joyned with that which next follows over the Philistims and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shout thou was to be applied either as speaking to himself

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

the effect or consequent also for by this figure the falling of leaves being naturally consequent to the withering or flagging of them the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies withering may fitly signifie that and be used for falling also and so most probably here where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not wither is set metaphorically to signifie the continuance of all outward accomplishments to the pious man their neither losing their sap and verdure nor yet falling from him the former notes his contentment while he enjoys them the latter Gods defence to secure him in the quiet enjoyment of them as when the meek have the promise to possess the earth and they that honour their parents to have long life in a Canaan which though it must always be understood cum mixturâ crucis especially now under the Gospel or else there could be no place left for martyrdom or for the exercising the most eminent of Christs precepts yet in general speaking the promise doth most fitly belong to and is frequently repeated for the encouragement of all godly men That they shall have an antepast of the goodness of God a comfortable enjoyment which consists more in a competency than in the greatest load of the good things of this life whilst on the ungodly he rains snares fire and brimstone a sad portion for them to drink or enjoy here though there were never an arrear behind of eternal hell V. 3. Doth Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit it may deserve to be noted that as it belongs to several things so particularly it is applied to trees producing or bringing forth fruit Isai V. 4. I lookt that it should bring forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grapes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it brought forth wild grapes So Isai xxxvii 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it shall bear fruit upward And so very often elsewhere And accordingly in the New Testament the phrase is most frequent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make or do i. e. to bear or bring forth fruit Mat. iii. 8 10. So that still the similitude is maintained in these last words of the verse like a tree planted by the divisions of waters yielding fruit in his season not so much as his leaf withering and whatsoever he bringeth forth bud blossom or fruit it shall prosper V. 5. Congregation That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convocavit signifies an assembly there is no question All the difficulty is who the just are here of whom this assembly consists whether they that are mentioned v. 6. under the same title the godly that shall be rewarded in that judgment or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. xii 23 the just made perfect i. e. that have already received their crown those Saints of whom the Apostle pronounceth that they shall judge the world 1 Cor. vi 2 taking in also the Angels those holy myriads Jude 15. with whom God is there said to come to execute judgment upon all To the latter of these we are inclined by the Septuagint who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the vulgar Latine in concilio in the counsel of the just for then as Mat. v. we have mention of two Judicatures one by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Judgment the other by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sanhedrim or Council the great standing Judicature at Jerusalem so we have here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgment and Counsel most probably in the same sense and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once more rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Council Numb xvi 2 and frequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assembly doth certainly signifie that Judicature among the Jews and so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used was before taken for a consessus as was said v. 1. note a and the Syriack and Arabick and Aethiopick all agree to it the first rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assembly the two other Council And then this is the clear meaning of it that that last doom or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day as the Chaldee here render judgment from whence we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day in the New Testament signifying judgment is transacted by a Court of eminently just persons God the just and righteous Judge ii Tim. iv 8 assisted with a Council of Saints and holy Angels all of them just and crown'd as such And therefore there is no appearing for wicked men before that Tribunal they shall certainly be condemned by them But the parallel betwixt fruit and chaff may not improbably incline to the former sense that the ungodly shall not be able to abide the winnowing of the Divine judgment the wind of Gods vengeance v. 4. nor consequently remain in the company of the righteous who in stead of receiving damage by the fury of the wind are only purged and fixt by it The Second PSALM The second of this first Partition is a most Divine mixture of History and Prophecy certainly composed by David and referring visibly to his Person and both typically and prophetically to Christ and so understood expresly by the Writers of the New Testament The first immediate occasion and matter of it seems to be the instating and setling of David peaceably and triumphantly in his Kingdom both of Judah ii Sam. ii 4 and after some short opposition of Israel also c. v. 4. and soon after that his taking of Zion from the Jebusites c. v. 7. and possessing and enlarging it v. 9. and bringing the Ark to it c. vi after which Hiram King of Tyre presents him c. v. 11. and Toi King of Hamath sends his Embassadour to salute him and bless him c. viii 10 Mean while other Heathen Princes assault him the Philistims c. v. 17 22. c. viii 1 and so likewise the Moabites c. viii 2 the King of Zobah v. 3. the Syrians of Damascus v. 5. the Ammonites and Amalekites v. 12. and so again c. x. All which were wonderfully subdued by David and the several Victories recorded in those Chapters But beside this first immediate there is a second more remote but withal as literal by the confession of the Jews themselves and more eminent matter of it a prophetick representation of the Messias viz. of Christs Inauguration to his Regal and Sacerdotal Offices assaulted indeed and violently opposed and even crucified by the Jewish and Roman Magistrates Act. iv 25 but then victoriously raised from death by the power of his Father Act. xiii 33 and so exalted to his great Offices Heb. i. 5 and v. 5. and Rev. xi 27 and xix 15 in the successful exercises whereof all our Salvation consists 1. WHy do the heathen rage and the people imagine a vain thing Paraphrase 1. It is to little purpose that the Philistims and so many other neighbouring heathen nations round about and unquiet spirits at home raise war against David now

〈◊〉 〈◊〉 〈◊〉 they shall submit themselves to me but this I suppose not meant by them in opposition to the former sense but in this subordination to it they shall feign themselves to have been obedient to me shall fear me when they see my power and themselves unable to resist it and thereupon flatter and pretend they have never opposed me And that is the full meaning of the place which sets out Davids power so great that all that were near to see it dissembled their hostility made fair with him which is in effect a subjecting themselves to him as long as this his power continued a forced and so hypocritical subjection from awe to his greatness not from love or unfeigned obedience to him So Abu Walid who puts among the notions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that of submitting ones self and for that instances in this place derives it as the other of being lean from the first of lying and denying viz. submitting feignedly for want of strength to resist And to that well accords the conjugation Hithpael 2 Sam. 22.45 and Abu Walid thinks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which occurs in the same sense Deut. 33.29 ought to be reckoned as of that conjugation the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being recompensed by Dagesh in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though here it be in the plain form of Piel yet the Psalm being but one here and 2 Sam. 22. the same must be resolved of both places V. 45. Afraid In this place the Hebrew Copies of the Psalms differ from the reading 2 Sam. 22.46 One lesser variation there was in v. 44. See note o. and in this next verse a second whether made by David himself or by Esdras that collected them into a Volume or by any Scribe that wrote it out must be uncertain as also which is the Original reading that in 2 Sam. or this here There it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligavit and claudicavit and so 't is rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall stumble there and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here they were lamed by the Latine contrahentur they shall be contracted there and claudicaverunt here they were lame as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 claudicavit in both places Here 't is by transposition of a letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commotus est trepidavit being moved or trembling In this sense the Chaldee seems to have read it and render it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall go or remove and there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be moved both evidently from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was moved In this variety what shall be resolved might be uncertain were it not for one direction which we have from Mich. 7.17 There we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall move which the Chaldee render by the same word whereby they render this 2 Sam. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be moved Now as there and here the adjunct is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their holes or close or fenced places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occlusit to shut up rendred here by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paths but there more properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 claustrum close place so in all reason the sense must be the same There in Michah 't is spoken of worms or creeping things which move out of their holes and are afraid i. e. move in great fear when they come out of their holes and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used here oft signifies in Arabick to go out as Psal 19.4 Mat. 2.6 and so here being spoken of the Heathen people which stood in such aw of David the conqueror it signifies that for fear they ran as into holes and Caverns whether castles or other places of security and now they moved out of them as worms out of their holes extreamly fearful before he assaults when they do but hear of him v. 44. to fall into the hands of this powerful Prince And this trembling motion of theirs is exprest most fitly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies both to be moved and to tremble or more fully to move fearfully or sollicitously and this is well enough exprest also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going lame which is used 2 Sam. 22. and rendred to that sense by the LXXII and Syriack and Latine and Arabick and Aethiopick in this place and moreover in the Arabick dialect hath the notion of fearful as in Alkamus the great Arabick Lexicon appears And so the antient Jews as they doubt which to prefer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so they resolve one to be the same with the other only by transposition of letters and accordingly the Hebrew Arabick glossary renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fear And so this may remove that difficulty 50. For evermore That this last passage of the Psalm which is Prophetical and extended beyond the person of David to his seed for evermore is to be applied to the Messias may be confirmed from several passages of the Chaldee Paraphrase on this Psalm especially on v. 29. and 32. On the 29. v. they have these words Because thou shalt inlighten the lamp of Israel which is put out in the Captivity for thou art the author of the light of Israel The Lord my God shall lead me out of darkness into light shall make me see the consolation of the age which shall come to the just And on v. 32. Because for the miracle and redemption which thou shalt shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thy Christ and to the reliques of the people which shall remain all the people nations and languages shall give praises to thee c. And v. 49. thou shalt rescue me from Gog by whom the Jews are wont to describe Antichrist The Ninteenth PSALM TO the chief Musitian a Psalm of David Paraphrase The Nineteenth Psalm is chiefly spent in giving glory to God for all his works of power and excellence especially in giving so admirable a rule of life to men and affording mercy for all but presumptuous sins It was proposed by David and committed to the Prefect of his Musick 1. The Heavens declare the glory of God and the firmament sheweth his handy-work Paraphrase 1. The fabrick and motion and influences of the Heavens do demonstrate to any man that considers them diligently how great and powerful and wise and gratious that God is who formed them in this manner and the firmness and closeness of all those vast orbs which are of so fine and subtile a nature and yet are compacted into a most perfect solidity together with the aire and the many meteors thunder lightning c. therein are an evidence of his many glorious attributes who thus created them 2. Day unto day uttereth speech and night unto night sheweth knowledge Paraphrase 2. The

the Hebrew by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 draw not together add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and destroy not together hereby evidencing 1. that the phrase here and number not Psal 26. are all one and 2. that the meaning and full importance of both is destroy me not with the wicked or in such manner as the wicked are destroyed V. 4. Desert From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to retribute or render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here must most probably be rendred their retribution or rendering i. e. according as they have rendred to others In v. 3. 't is said they speak peace to their neighbour but imagine mischief i. e. design the hurt of them that are their neighbours and deserve no ill of them and to whom they profess great kindness This therefore is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their rendring as much unkindness and rudeness as can be and that as little expected from them And then for God to render them their rendering which the LXXII exactly translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 render to them their retribution and so the Chaldee and Latine is to deal the like measure to them to bring mischiefs on them unexpectedly and this as the clear explication of what is in the beginning of the verse give them according to their deeds And thus it belongs to Davids argument to God in the whole Psalm that he should not be used as wicked men are used that as he hath dealt unkindly or treacherously with none so he should not be forsaken by God when he stands in most need of the completion of his promise to him V. 7. With my song In this place the Hebrew being very perspicuous and void of ambiguity the LXXII and from them the Syriack Latine Arabick and Aethiopick have very far departed from it The account of it is very hard to be given unless we suppose them to have read the words otherwise placed than now they are We now read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my heart exults and in my song I will praise him but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my flesh hath reflourished and from my will I will confess unto him Here the only way of according this vast difference seems most probably this to suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set fore-most and lightly changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my flesh which being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was merry and being applied to plants flourished or looke green and so metaphorically applied to a body when it returns to ●erdure again ariseth that part of their rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my flesh reflourished And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart being not unfitly taken for the will the other two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with my heart will I praise him will be naturally enough rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from my will I will confess to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil which we render praise ordinarily signifying to confess and that oft taken in the notion of praising V. 8. Saving strength From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was strong and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strong place or fortification So Jud. 6.26 build an altar in the top of this rock we read but in the margine strong place So Dan. 11.7 and shall enter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the fortress or strong hold and so it signifies here and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvations added to it must be rendered the fortress or strong hold of deliverances The Twenty Ninth PSALM A Psalm of David Paraphrase The Twenty ninth Psalm seems to have been compo-by David after his subduing the Kings and heathen people 2 Sam. 8. the Philistines Moabites Syrians c. whom he therefore inviteth to the service of God and thus bespeaketh them 1. Give unto the Lord ye mighty give unto the Lord glory and strength 2. Give unto the Lord the glory due unto his Name worship the Lord in the beauty of holiness Paraphrase 1 2. O ye Governors of the heathen people which have now experimented the power of God in subduing you there is nothing so reasonable to be done by you as to come in and make your oblations and homage to his sanctuary and acknowledge his supreme power and dominion over you to magnifie him in all his glorious attributes and adore him in that sacred Majesty wherein he hath revealed himself to the world but especially to the Jews his peculiar people 3. The voice of the Lord is upon the waters the God of glory thundereth the Lord is upon many waters Paraphrase 3. Gods thunder in the clouds is most terrible over all the people in the world when it breaks out of them it is an emblem of his majestick presence and almighty power by which he can subdue when he pleaseth the most puissant or populous nations on the earth 4. The voice of the Lord is powerful the voice of the Lord is full of majesty Paraphrase 4. If he send out these weapons of his there is no possible resisting they bring with them an awful reverence to all creatures 5. The voice of the Lord breaketh the Cedars yea the Lord breaketh the Cedars of Lebanon Paraphrase 5. This same thunder rends the stoutest and tallest Cedar● in pieces even those of Libanus that is famous for them an essay and evidence to all that at his pleasure the most powerful Princes are subdued as was lately exemplified in the Syrians which are near to Lebanon and were destroyed by David twenty two thousand of them that came out to succour the King of Zobah against David 2 Sam. 8.5 and became servants to David v. 6. 6. He maketh them also to skip like a calf Lebanon and Syrlon like a young Unicorn Paraphrase 6. Both these Syrians that border upon Lebanon and all the other heathen nations near Mount Hermon the Amorites c. are vanquisht and put to flight when he once appears to take the part of his anointed 7. The voice of the Lord divideth the flames of fire Paraphrase 7. His presence and interposition of his power signified by this terrible majestick meteor tears the air and casts out many darts or flashes of lightning with it at once a formidable sound and flames of fire and withal a succession of those flames such is the dreadful power and presence of God against his enemies 8. The voice of the Lord shaketh the wilderness the Lord shaketh the wilderness of Kadesh Paraphrase 8. And the same omnipotence of his hath ingaged it self for his servant David against the Moabites and Idumaeans and utterly subdued and subjected them to him 9. The voice of the Lord maketh the hinds to calve and discovereth the forrest and in his Temple doth every one speak of his glory Paraphrase 9. Puts them into that terrible fright into

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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

by-word among the heathen a shaking of the hand among the people Paraphrase 13 14. Hereby we are rendred ridiculous scoft and mockt at by those that are near us and by our enemies made a proverb of reproach to signifie and express the most abject despicable men in the world 15. My confusion is continually before me and the shame of my face hath covered me Paraphrase 15. This is matter of so great shame to me that I dare not shew my face I cover it like mourners under a veil desirous to hide my shame Mic. 3.7 but alas this covering will very ill conceal that which indeed it doth betray as being on purpose designed to hide it 16. For the voice of him that reproacheth and blasphemeth by reason of the enemy and avenger Paraphrase 16. Betwixt their scorns and contumelies on the one side and their designs of mischieving and destroying me on the other I know not how to behave which way to turn my self 17. All this is come upon us yet have we not forgotten thee neither have we dealt falsly in thy covenant Paraphrase 17. Yet doth not all this discourage us or tempt us to fall off to any other religion from that which we hitherto have profest to forget our duty to God or to fall from that fidelity of obedience which we have vowed to him 18. Our heart is not turned back neither have our steps declined from thy way Paraphrase 18. We will still abide constant in our loyalty whatever our portion be in this world 19. Though thou hast sore broken us in the place of dragons and covered us with the shadow of death Paraphrase 19. Yea though thou deal never so sharply with us beat our armies to dust and disperse us into the most desolate condition of horrour and darkness the very next degree to death it self 20. If we have forgotten the name of our God or stretched out our hands to a strange God 21. Shall not God search this out for he knoweth the secrets of the heart Paraphrase 20 21. For the sincerity of this constant resolution we appeal to no other judge but to the great searcher of hearts From him we know we cannot be concealed if either we slacken the diligence of our service to him or fall off to any degree of Apostasie 22. Yea for thy sake are we killed all the day long we are counted as sheep to the slaughter Paraphrase 22. And of this our very sufferings are our witnesses the malice and cruelty of our enemies which is so great and bloody as to slaughter us daily having no other ground of provocation from us but our adhering constantly to thy service 23. Awake why sleepest thou O Lord Arise cast us not off for ever 24. Wherefore hidest thou thy face and forgettest our affliction and our oppression Paraphrase 23 24. Lord be thou gratiously pleased at length to consider our distresses to interpose thy hand for our rescue and no longer to forsake us in our extremities and leave us without thy aid and succour see note a. to be thus sorely afflicted and opprest by our enemies 25. For our soul is bowed down to the dust our belly cleaveth unto the earth 26. Arise for our help and redeem us for thy mercies sake Paraphrase 25 26. For we are now brought to the lowest and saddest state of depression Now therefore be thou pleased to undertake our rescue thereby in a fittest season to shew forth thy pitty to us which we have no ground of solliciting but what we fetch from thine own goodness so frequently experimented by us Annotations on Psalm XLIV V. 2. Cast them out The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes doth generally signifie misit and emisit sending and sending out or setting free and at liberty which we call manumission and in that notion the word is elsewhere used and though by the LXXII in this place and one more Exod. 12.33 it be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast out in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of such affinity to it that as Abu Walid observes Jer. 38.6 and 11. they are used promiscuously for the same yet in many hundred places they render it elsewhere by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send as in some hundreds more by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send out by which also Aquila renders it here And to this the Syriack accords whether we read with the ordinary Copies for then the rendring is not literal but by way of paraphrase thou hast afflicted the kingdomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hast established them or which is much more probable and the change very easie but of a point 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to send and thou didst send them out And to this agrees the form of Gods mandate for the bringing out of the Israelites Ex. 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus saith the Lord Let go or send out or manumit my people c. and therefore in all reason this is to be resolved the meaning of it in this place And in that one other place where the LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it evidently signifies as by our English 't is rendred sending out Exod. 12.33 The Aegyptians were urgent upon the people that they might send them out of the land in haste The undoubtedness of this interpretation will be assented to if the latter part of the verse be compared with the former In the former 't is expresly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast cast out the nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hast planted them sure not the same whom he had cast out but as the Chaldee paraphrases the people of Canaan in the former and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of Israel in the latter and then by proportion in the second part as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast afflicted the nations belongs to the Aegyptians so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou hast sent them out belong to the Israelites and if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by thy hand in the beginning of the verse be as reasonably it may applyed to all that follows in the verse then 't is literally thou hast manumitted them i. e. set at liberty the Israelites And so that is the full meaning of it V. 3. Light of thy countenance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of thy faces seems here to be set to signifie the majestatick presence of God his visible presiding in their militia for so the matter spoken of exacts and the mention precedent of thy right hand and thine arm And accordingly the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of the splendor of thy glory by Gods glory ordinarily signifying the special presence of God his Schechinah mentioned by them v. 10. however evidenced or testified and that is frequently the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faces even when it is rendred

wish it long continuance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ride upon the horses of the Kingdome saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or upon the word or business of truth so the phrase signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being usually taken for matter as well as words and so the Chaldee here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the business the word signifies a cause depending in debate a contention and then more generally negotium tractatus and accordingly so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be here understood Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he that is saith the Chaldee God shall teach thee terrible things with or by thy right hand Against this rendring there is but one objection viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the foeminine gender and so cannot so well be spoken of God Why then may it not belong to the immediate praecedents whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meekness or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth that all or any of those i. e. God by them shall teach him terrible things by his right hand or as the foeminine is oft taken neutrally his riding or ingaging for the cause of these shall bring Gods blessing upon him and so cause him or teach him to do these terrible things with his right hand The LXXII indeed read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Chaldee suggests a more probable rendring V. 5. Thine arrows The fifth verse may most conveniently be read with a parenthesis Thy arrows are sharp then as an effect of that the people shall fall under thee for that is an evidence of the sharpness of arrows when men are thereby wounded and killed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or upon or against the heart of the enemy of the King those being the mark against which his shafts are directed and the sharpness of them experimented upon them This our last English designed in transposing the words first thine arrows are sharp in the heart of the Kings enemies and then whereby the people fall under thee This the Jewish Arab agrees to and for taking away the harshness of the parenthesis transposeth the words in like manner thus And thine arrows being sharp fall into the heart of the Kings enemies and the nations fall under thee So the Chaldee having rendred the former part of the verse Thy arrows are brought out to slay armies the people shall fall under thee They then add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the sons of thy bow i. e. the arrows in the beginning of the verse shall be sent against the heart of the Kings enemies Yet are these words capable of a rendring without either transposing or parenthesis thus Thine arrows are sharp people shall fall under thee in the midst of the Kings enemies i. e. being reached by thine arrows in the midst of thine enemies armies Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heart is elsewhere used for the midst of a thing as Deut. 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart i. e. the midst of heaven and Exod. 15.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heart i. e. the midst of the sea so the heart of the earth for the midst of it And in the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the proper style for middle or main body of an army V. 6. Thy throne The difficulty here is to whom this verse and the following are literally and primarily appliable And the doubt ariseth from the style which is here inhaunced from the King to God 'T is true indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used is sometimes applied to others besides God 1. to the Gods of the Gentiles who are so called Isa 35.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gods of the nations 2. to Angels Psal 86.8 Who is like to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Gods the Chaldee reads among the high 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels transformed by them 3. to divine and excellent men Prophets and Judges or Princes c. So Exod. 22.28 Thou shalt not vilifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gods is explained by what follows nor curse the ruler of thy people and Exod. 21.6 his master shall bring him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Gods we duly render it to the Judges and Exod. 4.16 thou Moses shalt be to Aaron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Prince saith the Chaldee And accordingly 't were not strange for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be applied to King Solomon here But the Apostle to the Hebrews c. 1.7 affirming expresly that these words are spoken to Christ the Son of God and the Targum interpreting the King v. 2. and so the whole Psalm of the Messias and so Kimchi Aben Ezra and Jarchi also It is not reasonable or safe to apply them to any other but him and so to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the principal signification wherein it is most frequently used for the one God of heaven and earth and of him to understand these two verses as also v. 11. allowing to Solomon only an imperfect limited partial sense of them as he was a type of this Messias Which may well be reconcileable with the understanding the rest of this Psalm literally of Solomon and only mystically of Christ it being not unfrequent with Prophets of the old Testament speaking of some other matter mystically referring to Christ but immediately to somewhat of present concernment to be carried by the Divine Spirit whereby they were acted to speak immediately of Christ Of this see Justin Martyr in his Dialogue with Tryphon the Jew p. 287. where he concludes from this testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was to be worshipt being God and Christ v. 11. As also S. Augustine de Civ Dei l. 17. c. 16. V. 8. Made thee glad The former part of v. 8. being read as it lies in the Hebrew Myrrhe and Aloes and Cassia all thy cloaths i. e. they are so perfumed with these odors as if they were nothing else that which follows will be clear also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the palaces of tooth thereby saith the Chaldee meaning the Elephants tooth brought from Armenia it may more probably be said from Africa with which it seems their choice rooms were beautified of this Solomons throne is said to be made 1 King 10.18 and so Ahab made an Ivory house 1 King 22.39 from which as the bridegroom passeth or from whence as he abideth therein his garments yeeld this high perfume over all the adjoyning rooms As for that which is added in the close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which they have delighted thee it must be understood according to the vulgar Hebraisme oft taken notice of see Luk. 16. note b. they have delighted thee i. e. thou art delighted or pleased with them V. 9.

hidden and the Latine pro arcanis and the rest of the antient Interpreters take the same course the Chaldee referring it to Coreh and those that were hidden i. e. swallowed up by the earth with him whilst these sons of Coreh escaped as if the mention of the sons of Coreh in the title by whom this song was to be sung referred the whole Psalm to that story Accordingly verse 2. when the Hebrew reads Though the earth be removed they paraphrase it When our Fathers were changed from the earth V. 5. Right early What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred to and how 't is to be rendred is not agreed on by Interpreters 'T is ordinarily joyned in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is then to be rendred with it in or at the mornings appearing And this will certainly be the sense of it if we compare it with other places where the same phrase is used as Ex. 14.27 the sea returned to his strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the appearing of the morning we render when the morning appeared LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward day So Judg. 19.26 we read in the dawning of the day the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 early in the morning Thus also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 24.63 at the appearing of the evening or at eventide and Deut. 23.12 When evening cometh on or looketh toward And being here spoken of Gods aids afforded to his people it may either allude to that deliverance Exod. 14.27 where at the appearing of the morning the sea returned for the drowning of the Aegyptians or else be a proverbial speech for an opportune and seasonable deliverance because that then afforded to the Israelites was such as in the mount it shall be seen is proverbially used in this sense Aben Ezra seems to like the rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every day i. e. as oft as the morn appears and so the Jewish Arab Interpreter according to the return or course of the day daily But the Syriack according to the notion of it in those other places Exod. 14. c. express it clearly to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the time or season of the morning and so the Chaldee by their paraphrase the Lord will aid her with the justice of Abraham who prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the morning season appear to have understood it and so Kimchi at the approach of the morning of deliverance after the night of affliction Which well accordeth with the style of S. Paul Rom. 13.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the night is gone over or past and the day approacheth meaning the night of persecution and the day of relief or rescue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their deliverance v. 11. The copies of the LXXII vary in this place some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latine seem to have read and render mane dilu●ulo in the morning at the dawning of light and perhaps our English from thence have their right early but the Romane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his countenance But indeed neither of these seem to be their original reading but a third composed between both these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his countenance in the morning as rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adverbially in the morning by this means probably applying it to God that he would help her by his countenance or by looking upon her but that would better answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which here we have and therefore the rendring will still be most proper at the mornings appearing or when the morning appeareth V. 9. Chariot From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round or circular and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wheel and by Synecdoche a Chariot Num. 7. and Gen 46. But it signifies also a shield or buckler as being round also and so 't is rendred by the Chaldee here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round shields and by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shields And so it is most probable being joyned here with how and spear weapons of war the military Chariots which alone can be thought to be respected here being constantly exprest by another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Forty Seventh PSALM TO the chief Musitian A Psalm for the sons of Coreh Paraphrase The forty seventh Psalm is a summons and invitation to all to bless and acknowledge God in his power and mercy exprest remarkably to the Jews in subduing the heathen nations about them but mystically to the Christian Church in bringing the Potentates of the world to be members of it It was committed to the Praefect of the Musick to be sung by the posterity of Coreh and probably to be sung at the solemn feasts when the whole nation of the Jews assembled to the house of God at Jerusalem 1. O clap your hands all ye people shout unto God with the voice of trumpet Paraphrase 1. Let all the servants of God praise and magnifie him recount his acts of power and mercy afforded to us solemnize the victories which he hath wrought for us with triumphs and ovations and jubilees 2. For the Lord most high is terrible he is a great King over all the earth Paraphrase 2. For the God of Israel is the only powerful God most formidable to all his and his Churches enemies the only Ruler of all the world 3. He shall subdue the people under us and the nations under our feet Paraphrase 3. It hath been his immediate and peculiar work to subject the Canaanites and the rest of the seven nations and give us possession of their lands and to suppress the Philistims and the other adjoyning nations also 4. He shall chuse our inheritance for us the excellency of Jacob whom he loved Selah Paraphrase 4. It hath been his free act of mercy grace and goodness to seek out and espy Ezek. 20.6 for us of the seed of Jacob so rich a portion and withal to afford us the benefit of his sanctuary that excellence of our strength Ezek. 24.21 and herein to advance us above all other people of the world out of his meer love and favour to us 5. God is gone up with a shout the Lord with the sound of a trumpet Paraphrase 5. He hath a peculiar presence in that place where his people assemble to his service And so the serving him there is another matter of triumphant joy to the pious man the shout and the trumpet call men together thither and so attend that as they do the triumphs of a conqueror 6. Sing praises to God sing praises sing praises to our King sing praises Paraphrase 6. Let us therefore all joyn in the continual magnifying of him as of our God which hath chosen us to himself and as of our King that hath most prosperously fought all our battels

for us and now in peace expects our offerings of peace to be honoured and praised by us 7. For God is the King of all the earth sing ye praises with understanding Paraphrase 7. He is the supreme Governour of all the world and is therefore duly to be acknowledged and glorified by all 8. God reigneth over the heathen God sitteth upon the throne of his holiness Paraphrase 8. He hath signally subdued the Idolatrous heathen nations subjected them to the throne of David and among his own people the Jews he exhibits himself in a divine and powerful manner in the Sanctuary the place of our assembling and his constant residence In the mystical sense He will subject the heathen world to the faith of Christ and exercise a spiritual dominion in their hearts 9. The Princes of the people are gathered together even the people of the God of Abraham for the shields of the earth belong unto God he is greatly exalted Paraphrase 9. And thither do the rulers of the tribes and all the people of Israel assemble at the appointed times of his service the solemn feasts so many times a year and though at such times the country be left naked and in a manner desolate no company remaining at their houses to guard them from the violence of the neigbouring nations yet hath God undertaken to protect them from all invasion having promised that none should desire their land when they went up to the place that he should choose Exod. 34.24 And this he hath signally made good working in the hearts of all the adjacent heathen a great dread and awe of us In the mystical sense is further contained a prediction that the Jews that stood out against Christ should at length come in many of them and receive the faith some before the destruction by Titus others in Adrians time at which time the whole nation became Christian see note on Revel 2. f. and not only they but the heathen nations also who should universally come in to Christ become Christian And this both in the first literal and sublimer mystical sense is to be lookt on as a signal act of Gods power and providence and so to be acknowledged by all Annotations on Psal XLVII 3. He shall subdue 'T is so frequent for the future to be used in the preter tense and the matter doth so signally direct it to do so here v. 4. and 5. that it is strange any interpreters should retain the future sense in their rendring The place belongs evidently to Gods giving the land of Canaan to the Isarelites and that sure was past at the writing of the Psalm and accordingly the LXXII render it in both verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath subdued v. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath chosen v. 4. There is nothing then of farther difficulty to be here explicated unless it be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellence magnificence pride from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being high or excellent doth here denote that excellent portion that fat and fruitful land which God had chosen for the Israelites to possess they and their posterity but especially the place of Gods publick worship among them which is styled the excellence of their strength that which secured to them all their victories over their enemies and the desire of their eyes Ezek. 24.21 a priviledge which of all others ought to be most pretious and desirable to them V. 7. With understanding 'T is ordinarily resolved that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies with understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a good understanding saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligently say the LXXII and sapienter wisely the Latine But the word being a noun is not elsewhere to be found adverbially and is therefore by the interlinear rendred intelligens But neither will that without much streining be fitted to accord with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sing ye in the plural It is not therefore improbable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so oft used in the titles of the Psalms for the name of a tune or key in Musick See note on Psal 32. a. should here also be taken in that sense being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sing praises to God in that tune or key which was then well known by that title But this being only a conjecture 't is sufficient here to have thus mentioned it and no more V. 9. People This last verse is thought capable of some variety of rendring first in respect of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people This the LXXII appear to have read with Chir●c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so have rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with and the Latine follows them cum Deo Abraham with the God of Abraham But passing by this and taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a noun 't is yet not improbable that it should be read in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the Dative case thus the Princes of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were aggregated or joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the people of the God of Abraham populo saith the Interlinear i. e. to the Jews And then still the LXXII their rendring will be as to the sense expressive enough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Princes of the people have been joyned with the God of Abraham for that is in sense exactly the same with joyning with the Jews who worshipt that God as it was all one to be a proselyte to God and a proselyte to the Jews and as it is all one to associate and joyn with Christ and with Christians Lastly it may be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the nominative or perhaps the genitive case and joyned by opposition either to the Princes or the people foregoing as in our English The Princes of the people even the people And so the Chaldee render it The princes of the people are assembled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people that are faithful to the God of Abraham and thus 't will note the whole nation of the Jews as many as continue constant to that obedience and that worship which God hath by law established among them And thus will the words fitly and literally be understood in reference to the universall assembling of all the nation of the Jews at the feasts at Jerusalem Princes and people together the whole people of Israel or children of Abraham and to that will belong what follows concerning the shields of the earth or land howsoever we understand them The words seem capable of a double interpretation If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shields of the earth be taken literally for the instruments of protection and preservation then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lord will signifie that all such means of safeguard wherein the whole land can be concerned are in Gods power and at his command or disposing so that he can surely give what he

〈◊〉 〈◊〉 〈◊〉 〈◊〉 in seculum is capable of the right sense he that hath dominion over the world the very paraphrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which God is known in the Creed the ruler of all things The Sixty Seventh PSALM TO the chief Musitian upon Neginoth a Psalm or Song Paraphrase The sixty seventh is a Psalm of supplication and thanksgiving and was committed to the Praefect of the Musick to be sung to the stringed instruments See note on Psal 4. a. 1. God be merciful unto us and bless us and cause his face to shine upon us Selah Paraphrase 1. The good God of heaven pardon our sins supply our wants bestow his blessings both spiritual and temporal behold us with favour and acceptation and for ever continue them to us 2. That thy way may be known upon earth thy saving health among all nations Paraphrase 2. And this will be a means of propagating the fear worship and service of the true God to the whole heathen world when they shall see and consider the eminent miraculous acts of thy providence over us in delivering us from the dangers and distresses that have been upon us 3. Let the people praise thee O God let all the people praise thee Paraphrase 3. And this of an universal reformation and acknowledgment of the one God of heaven and earth is a mercy so much to be wished for and desired by every pious man the inlargement of Gods kingdom that I cannot but give my suffrage to it and most affectionately call upon all to joyn in it and beseech God to give this grace of his to all the men in the whole world 4. O let the nations be glad and sing for joy for thou shalt judge the people righteously and govern the nations upon earth Selah Paraphrase 4. And for them that are admitted to this honour of being ruled and directed by God 't is matter of infinite joy and exultation his statutes being so admirably good and agreeable to all our interests and the administration of his works of providence so perfectly wise and just that all the world are in prudence and care of and love to themselves obliged with joy to submit to the erection of his Kingdom in their hearts 5. Let the people praise thee O God let all the people praise thee Paraphrase 5. 'T were a happy and blessed thing if all the world would be duly sensible of it and so all joyn to acknowledge and worship serve and obey and partake of this mercy of God and so be induced to magnifie his Name for it 6. Then shall the earth yield her increase and God even our own God shall bless us Paraphrase 6. His mercies are afforded to all the rain from heaven and the fruitful seasons peculiar acts of his providence see note on Act. 14.17 and such as oblige all the most heathen men in the world to acknowledge and bless and give up themselves to the obedience of the God of heaven It remains that we continually pray to the same God who hath exprest himself so gratiously to us that he will bestow his benediction both on us and on all that he hath so richly afforded us 7. God shall bless us and all the ends of the earth shall fear him Paraphrase 7. And may it thus be The Lord of heaven crown us with his blessings and may all the most barbarous people in the world be brought to the acknowledgment and worship and uniform obedience and subjection to him Annotations on Psalm LXVII V. 4. Govern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 du●cit seems here to signifie in a comprehensive latitude all acts of conduct as of a pastor toward his sheep leading them into their pastures guiding and directing men into those courses which are most eminently profitatable for them of a General toward his Souldiers marshalling them and going before them and so prospering them in their fight against all kinds of enemies and lastly of a King ruling and ordering his subjects and so doth God those that will sincerely submit to him All which the word lead or conduct may contain under it and so that will be the fitter because the more literal and withall more comprehensive rendring and to be preferred before that of governing V. 6. Shall yeeld The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the praeter tense is so interpreted by the Antients The LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth hath given or yeelded her fruit the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth hath given and the Syriack in the same words and so the Latine Terra dedit and the Arabick and Aethiopick And therefore although it be frequent when the sense requires it to interpret the Hebrew praeter tense in the future yet the sense not requiring it here and the Interpreters according in the contrary there will be no reason here to admit of it but to set it as the Hebrew lies as an argument to infer the universal confessing and acknowledging and serving of God v. 5. as it is set by S. Paul to the heathens Act. 14.17 And then that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendered in form of benediction God bless us even our God and so the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latins Benedicat both here and in the beginning of the next verse The Sixty Eighth Psalm TO the chief Musitian A Psalm or Song of David Paraphrase The sixty eighth Psalm beginning in the same manner as Moses's song at the setting forward of the Ark did Num. 10.35 was composed by David afterward as appears by the mention of the Temple i. e. the Ark and Sanctuary at Jerusalem v. 29. in commemoration of the great deliverances afforded to the Israelites and judgments inflicted on their enemies especially in that of their coming up out of Egypt and mystically conteining and predicting the resurrection of Christ and the exaltation of the Christian Church consequent thereto It seems to have been formed by David on the like occasion as Moses's was at the bringing up of the ●rk 2 Sam. 6.12 and was committed to the Praefect of his Musick to be sung with all Musical instruments of joy 2 Sam. 6.15 1. Let God arise let his enemies be scattered let them also that hate him flee before him Paraphrase 1. The Ark is a token of the special presence of Almighty God who when he is pleased to interpose subdues all before him no enemy of his or of his people can stand or prosper And so when Christ mystically typified by the Ark of God comes into the world it is the great God of heaven and earth that exhibites himself in our mortal flesh and being crucified by the Jews he shall by his own almighty power be raised again and ascend to heaven and then subdue or destroy convert by the preaching of the Gospel or utterly

exterminate the people and whole nation of the Jews his crucifiers 2. As smoak is driven away so drive them away as wax melteth before the fire so let the wicked perish at the presence of God Paraphrase 2. As soon as God appears they vanish and are routed immediately smoak doth not turn into air wax doth not melt at the heat of the fire more speedily And as certainly and suddainly shall the either melting or vanishing conversion or destruction of the Jews follow the resurrection and ascension of Christ As soon as he is ascended the apostles shall set on preaching and begin first at Jerusalem and Judaea and by that time they have gone through all the cities of Judaea and converted all that are perswasible Christ shall come in judgment on the obdurate Mat. 10.23 the Roman Eagles or armies Mat. 24.28 with the Ensign of the Eagle in that very generation v. 34. wherein Christ ascended shall besiege and take J●rusalem destroy the Temple and take away both their place and nation And though this were some years about forty before it was finished yet with God with whom a thousand years are but as one day 2 Pet 3.8 these forty years are but proportionable to a moment and so to that space which is required to the vanishing of smoak or melting of wax before the fire and so the Lord is not slack concerning his promise v. 9. this praediction of the greatest swiftness of destroying his enemies hath its due completion 3. But let the righteous be glad let them rejoyce before God yea let them exceedingly rejoyce Paraphrase 3. And this shall be matter of the highest superlative joy to all pious men who have answers to their prayers from the presence of God in the Ark but most eminently to all faithful obedient servants of Christ who shall in a notable manner be delivered out of that common calamity wherein the unbelieving Jews shall be involved and by the power of Christs Spirit in their hearts chearfully received and made use of be ascertain'd of their portion in eternal heaven 4. Sing unto God sing praises to his name extoll him that rideth upon the heavens by his name Jah and rejoyce before him Paraphrase 4. He that thus presentiates himself in the Ark as also the Messias that shall be born and rise again in our flesh is no other than the supreme omnipotent God of heaven and earth creator first mover and ruler of the uppermost heaven and all under it let all the world worship and acknowledge and magnifie him as such and take pleasure in performing obedience to him 5. A Father of the fartherless and a Judge of the widows is God in his holy habitation Paraphrase 5. Though he inhabites the highest heaven yet is he pleased here below to exhibite himself in the Ark first and after in our humane flesh to relieve and patronize all that are in distress to heal the broken in heart those that are opprest with the burthen of their sins and so supply all other even secular wants to all that by humble devout prayer and reliance on him are qualified for it 6. God setteth the solitary in families he bringeth out those which are bound with chains but the rebellious dwell in a dry land Paraphrase 6. He is made up all of pity and compassion to all that are in want and distress that serve and wait on him brought the Israelites out of Egypt their state of hard slavery and punished their oppressors very heavily and so constantly supplies all his servants wants And this in an eminent manner shall be the work of the Messias by his miracles going about doing good and healing diseases but especially by his death working spiritual redemption the most soveraign mercy for our souls whilst the impenitent infidels that resist and frustrate all his methods of grace and merey are finally forsaken by him 7. O God when thou wentest forth before thy people when thou didst march through the wilderness Selah 8. The earth shook the heavens also dropt at the presence of God even Sinai it self was moved at the presence of God the God of Israel Paraphrase 7 8. God at his bringing his people with an high hand out of Egypt into Canaan conducted them through the wilderness in a pillar of cloud and fire to denote his special providence over them and bringing them to Mount Sinai delivered them his Law in a most solemn dreadful manner the earth trembling Exod. 19.18 and the air sending out thunder and lightning and a thick cloud of tempestuous rain v. 16. as a token of his presence there and an essay of the terrible account that should be exacted on those that obeyed not this Law And in the like dreadful manner shall Christ after his ascending to heaven come to visit his crucifiers and avenge all impenitent unbelievers 9. Thou O God didst send a plentifull rain whereby thou didst confirm thine inheritance when it was weary Paraphrase 9. When they were in great distress in the wilderness for want of food God made abundant provision f●r their refreshment and sustenance by sending them together with the thunder plentiful rerefreshing showres by raining down quails and Manna from heaven and above all the divine irrigation of the Law was thence distill'd And so shall the Messias make his spiritual supplies in great abundance to the comfort of all humble penitent hearts that are sensible of their wants and that ardently desire and pray to him for the supply of them 10. Thy congregation hath dwelt therein for thou O God hast prepared of thy goodness for the poor Paraphrase 10. And so the wilderness became an habitable place or constantly Gods holy Angels went along with them to defend and conduct and provide for them Instances of Gods gracious and special providence and protection over all those that stand in need of him and faithfully serve and humbly wait on him And parall●l to these Christ at his departure from the world shall leave his Apostles and their successors called Angels of the Churches Rev. 2. and 3. to provide for the spiritual wants of all his faithful disciples all docible Christians 11. The Lord gave the word great was the company of those that published it Paraphrase 11. And continually from time to time God gave us victories over the nations abundant matter of praise and triumph which the train of singing women mustering themselves up in another army according to their wont set forth in their triumphant hymns A type of the victories over death and hell by the resurrection of the Messias which the women in like manner Mary Magdalen c. should first publish to the Disciples and they preach to the whole world 12. Kings of armies did fly apace and she that tarried at home divided the spoil Paraphrase 12. To this or the like purpose that all the Canaanitish Kings with their forces that opposed or stood out against them

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

not very remote that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for a dunghill Psal 113.7 where the poor are said to lie meaning the meanest and vilest place whither all the trash and rubbish are cast out And it may be remembred that when Job was brought by Satan to his lowest pitch of affliction we found him sat down among the ashes and scraping himself with a potsheard Job 11.8 which assures us that the ashes and potsheards and all such kind of rubbish lay together and that lying or sitting down among these was an effect of the greatest debasing and fadness And then this is most proper for the turn here that lying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the brickbats or rubbish should be the thing meant as an exposition of the most mean dejected and squalid condition As for the form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred though ye have lien it may be interrogative have or shall you lie thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ye wings of the dove which are covered with silver and her feathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the yellowness of pure gold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall ye lie among the pots or potsheards This seems to relate to the wings of the Cherubins in the Ark whereby Gods presence was exhibited to this people and by that it was that the Israelites were rescued out of Egypt the place of their bondage and low despised condition And therefore it was no more imaginable that God should permit this people of his thus to continue among the potsherds than that the Ark of his presence should perpetually be kept in a captive or mean despised condition V. 14. When the Almighty The construction of these two verses lies thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O God by scattering Kings there or when thou O God Almighty didst scatter Kings such were Sehon King of the Amorites and Og King of Basan and the Kingdomes of Canaan Psal 135.11 in or on it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII i. e. on Salmon and Basan following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou wert white as Snow or else thou didst snow from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Salmon that is thou didst there appear in the most shining bright the most white propitious form thy mercies made that place more beautiful than the crown of snow doth the head of that mountain when it melts in fertile moisture on the neighbouring valleys Salmon is the name of a very high hill which consequently used to have snow lying long upon it and it is particularly specified here in opposition to Bashan following for as Bashan was beyond Jordan a rich and fruitful mountain called by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fat hill and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hill that yeelded much butter and cheese so this was on this side Jordan the portion of the tribe of Ephraim see Jud. 9.40 And so by naming these two mountains he poetically expresses first their victories and then secondly the whole possession of the people of Israel on this and on that side Jordan And then the sense lies clear When the Kings the Governors of those nations were killed or put to flight by the Israelites setting upon them in their own lands then did God illustriously exhibite himself to them there or on it shined as bright was as remarkable as the snow on that hill used to be and then also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hill Bashan which was a gibbous protuberant hill so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hill of gibbosites signifies and was formerly in the hands of the heathen King Og 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did as the former Salmon become the hill of God i. e. was possest by the Israelites his people V. 16. Why leap ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs only here and is by guess rendred to leap or lift up or exalt ones self but may best be interpreted not leap or hop as an expression of joy but lift up or exalt your selves as an effect of pride Thus certainly the Chaldee understood it who paraphrase it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why do ye lift your selves up ye high hills 'T is not saith God my pleasure to give the Law upon high and supercilious or proud hills behold Mount Sinai is a low one and the word of God is pleased to place his Majesty on that But the place here seems not so properly to refer to Mount Sinai whereon the Law was given before their taking possession of Canaan here mentioned in the precedent verses as to Mount Sion where David placed the Ark and where the Temple was built However this seems to be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exalting themselves God having not chosen any of the highest hills to build his Temple on but this of Sion of a very moderate sise lower than the hill of Hermon and at the foot of it Psal 133.3 Kimchi both in his rootes and Commentaries thinks the interpretation of R. Hai considerable who would have it the same in sense with the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to look after and observe And thus the importance will be the same What look you for expect ye ye high hills to be done unto you ye are not those which God hath chosen to beautifie with his glorious presence but Mount Sion and so the Jewish Arab What expect you V. 17. Chariots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the singular and the myriads in the dual and the iterated thousands so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iteravit is best rendred in the plural it follows that all those thousands and myriads of Angels for though Angels are not mentioned they are to be understood as Jude 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy myriads are but as it were one chariot of Gods i. e. one instrument of transporting him or conveighing him from heaven to earth i. e. an evidence of his special presence in the Ark as after in the Temple and at length in our humane flesh So that all that is signified by the whole verse is this That as God at the giving the Law on Mount Sinai did evidently exhibite himself by the ministry of his Angels himself being invisible and uncapable of circumscription or definition by any local dimensions so he would exhibite himself in the Sanctuary or place set apart for his worship by the Angels dwelling there perpetually an emblem of which was the picture of Cherubims shadowing the propitiatory or covering of the Ark and so carrying up the prayers which should be offered there and bringing down returns to them In which respect God is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among them in this his holy place i. e. among the Angels that are present there And to that also belongs what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinai is in the Sanctuary i. e.

all the Angels that ministred at the giving the Law in Sinai are constantly attendant on this place of Gods service V. 20. Issues from death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must literally be rendred goings forth to death and must signifie the several plagues and judgments inflicted by God on impenitent enemies the ways of punishing and destroying the Egyptians and Canaanites drowning in the Sea killing by the sword infesting by hornets c. And these are properly to be attributed and imputed to God as the deliverances of the Israelites his people in the former part of the verse And to this sense the consequents incline v. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Even God shall wound The Jewish Arab interprets it kinds of death or several ways of death R. Tanchum causes The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passages of death the ways by which death goes out upon men to destroy them the Latine exitus mortis goings out of death the Chaldee more largely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. from before the Lord death and the going out of the soul to suffocation do contend or fight against the wicked The Syriack most expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord God is the Lord of death but then adds also ex abundanti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of escaping V. 27. Their rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominatus est is here by contraction from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their ruler and being applied to Benjamin hath respect to Saul who was of this tribe the first King that was placed over that people Which gives the first place to that tribe in this enumeration so saith the Targum Benjamin was little among the tribes which first descended into the sea therefore at first he received the Kingdom as the second is given to Judah who saith the Chaldee received the Kingdom next after them in respect to David As for Zebulon and Nephtali why their names are here added rather than any of the other tribes the reason may perhaps best be taken from what we find prophesied of those two Gen. 49. and Deut. 33. and Jud. 5. by Jacob and Moses and Debora that learning and knowledge should be most eminent in those two tribes Of Nephtali 't is said Gen. 49.21 Nephtali is a bind let loose he giveth goodly words and of Zebulon Jud. 5.14 they shall handle the pen of the writer Whence it is thought to be that Isa 9.1 the comparison is made between the knowledge which should be after Christs coming in the regions where he preached and Zebulon and Nephtali on the other side because those were the most learned tribes and yet should now be obscured and far outgone by those to whom Christ was first preached V. 27. Their counsel The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a stone but is here used in a metaphorical sense for a ruler or governour as a foundation-stone which supports the whole building may fitly be applyed to a commonwealth and then signifie the Prince thereof Thus 't is certain the LXXII understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their governors and the Syriack in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Sultans of rulers Abu Walid their assembly the Jewish Arab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their captains or leaders The Chaldee are willing to refer it to three stones by which say they they of that tribe overthrew their enemies V. 30. Rebuke Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi and Aben-Ezra observe that as when it is in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to rebuke so without it as here it is to destroy the most real and sharp way of rebuking so Psal 9.5 where 't is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroying that follows Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies a congregation and so is here interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an assembly that follows Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arundo a reed the Latine canna it is taken for an arrow or a lance or perhaps a spear and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the company of the reed will denote a military company of archers or lances or spear-men Then in the next words all difficulty will be removed if by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we understand not a company of bulls or beasts but of men which behave themselves like bulls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the calves of the people i. e. behave themselves toward other men as bulls in the fields do toward lesser or younger cattel For then that will denote the most lofty Princes which fight and disturb and tyrannize over all their neighbour-neighbour-nations and by force indeavour to propagate their Empire and Dominions and will not be restrained within any bounds And to this belongs that other part of the character that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conculcavit trending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon pieces of silver the Syriack render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operuit obduxit covered with gold to denote those that covet the wealth of the world and get it and yet never have enough of it that disturb all mens quiet to get themselves possessors of it and then are not satisfied with it till they are covered over with it tread on it c. and so out of that insatiate desire delight in war as it follows Abu Walid interprets this parcel of the period by giving ב the notion of ob or propter because of goes about or treads it about because of pieces of silver probably he means because they abound with pieces of silver or perhaps that they may get peices of silver The Sixty Ninth PSALM TO the chief Musitian upon Shoshannim A Psalm of David Paraphrase The sixty ninth Psalm is a prayer and complaint to God against his enemies and a prediction of the judgments that should befal them 'T was composed by David in time of eminent distress and committed to the Praefect of his Musick to be sung to the instruments of six strings 1. Save me O God for the waters are come in unto my soul Paraphrase 1. Lord be thou pleased to interpose thy hand of deliverance in this so seasonable a time of exigency when I am so near to be overwhelmed with dangers 2. I sink in deep mire where there is no standing I am come into deep waters where the floods overflow me Paraphrase 2. I am not able to secure or defend my self to find any way to support me in this distress or deliver me out of it my enemies are many and mighty and without thy help I am sure to be overborn by 〈◊〉 3. I am weary of my crying my throat is dried mine eyes fail while I wait for my God Paraphrase 3. I have long calle● 〈◊〉 uncessantly made my complaint to thee and am ready to faint

in a special manner And in this invasion they 〈…〉 spared that place set apart on purpose for thy service and the exhibition of thy divine presence but have foully violated and profaned it and laid waste the whole city wherein it is situate 2. The dead bodies of thy servants have they given to be meat to the fouls of the heavens the flesh of thy saints unto the beasts of the earth 3. Their blood have they shed like water round about Jerusalem and there was none to bury them Paraphrase 2 3. At other times in common calamities some special servants of thine have been exempted Noah from the deluge Lot from the overthrow of Sodom see Ezek. 14.14 but now thy chosen people set apart by thine own appointment as thy subjects and servants have all without any discrimination been slain in the field slaughtered in great abundance their bodies neglected and left unburied so that the wild beasts and fowls have fed on them and their blood poured out most barbarously and running down in streams through the streets of Jerusalem 4. We are become a reproach to our neighbours a scorn and derision to them that are round about us Paraphrase 4. They that formerly lookt on us with reverence as a people guarded and secured by thy protection do now deride and scorn us and upbraid us with our calamities and the trust which we still repose in God when we are forsaken by him 5. How long Lord wilt thou be angry for ever shall thy jealousie burn like fire Paraphrase 5. Blessed Lord be thou pleased in thine own time at length favourably to return to us and not to pour out thy fiercest wrath and destroy us utterly 6. Pour out thy wrath upon the heathen that have not known thee and upon the Kingdoms that have not called upon thy name Paraphrase 6. Those that have thus butchered us are aliens from thee neither know thy laws nor acknowledge thee to be their God and consequently never worship nor pray unto thee 'T will not be strange for thy heaviest punishments to light on them as on thy profest enemies O let them not fall on us who profess to be thy servants 7. For they have devoured Jacob and laid waste his dwelling-place Paraphrase 7. Beside their heathen sins of Idolatry and all impiety it cannot but be a great addition to their guilts a kind of sacriledge and violation of thee that they have invaded and wasted this land of thine which thou hast given to the posterity of thy chosen special servants Abraham and Isaac and Jacob with whom thou hast entred into Covenant that thou wilt be their God and they thy people 8. O remember not against us former iniquities let thy tender mercies speedily prevent us for we are brought very low Paraphrase 8. 'T is certain our continued obstinacies and rebellions against thee from the beginning of our being a nation to this time have most justly brought down thy judgments on us and if to our present provocations thou add the multitude of our old abominations that of the golden calf c. we can expect nothing but utter desolation and destruction O be pleased not to lay them to our charge heap not all our Ancestors idolatries and rebellions upon our shoulders lest we that have a full weight of our own be ascertain'd to sink and be drowned under them We are now very sore afflicted and distrest O do thou make all speed to return to us Our miseries have fully qualified us for thy seasonable mercies O be thou gratiously pleased to interpose them for us and rescue us out of our present captivation 9. Help us O God of our salvation for the glory of thy name and deliver us and purge away our sins for thy names sake Paraphrase 9. Thou O God art our only redeemer and deliverer be thou gratiously pleased to relieve and rescue us and thereby to shew forth the glory of thy power and mercy and all thy divine attributes O free us from the effects of thy displeasure due to our sins be thou gratiously reconciled to us And this we beg and hope upon no other inforcement but that of thine own mercy promised to those that make their humble addresses to thee and of thine honour which seems to be concerned in the preserving thine own people 10. Wherefore should the heathen say Where is their God let him be known among the heathen in our sight by the revenge of the blood of thy servants which is shed Paraphrase 10. If thou do not interpose for our relief the idolatrous nations will resolve that our God is not able to defend us and so reproach and blaspheme thee Be thou therefore pleased to shew forth thy power in relieving us and requiring our blood at the hands of those which have most unjustly destroyed us that not only we may be delivered by thee but our oppressors thy enemies may be taught to fear thee by beholding thy power and justice in thy signal vengeance on them 11. Let the sighing of the prisoner come before thee according to the greatness of thy power preserve thou those that are appointed to die Paraphrase 11. Many of us are now in bands ready for the sentence of death whensoever these tyrannical enemies please O thou that art the refuge of all such be thou pleased in answer to our saddest moans seasonably to interpose for our preservation 12. And render unto our neighbours seven-fold into their bosom their reproach wherewith they have reproached thee O Lord. Paraphrase 12. To repay all those injuries and contumelies in thy just measure of retaliation to all those that have opprest and contumeliously handled us and so to own us as our patron and advocate 13. So we thy people and sheep of thy pasture will give thee thanks for ever we will shew forth thy praise to all generations Paraphrase 13. For this timely interposition of thine O Lord our constant acknowledgments and commemorations of thy mercies shall be our perpetual tribute through all ages our posterity to all successions joyning with us in that payment Annotations of Psal LXXIX V. 1. Heaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblique or crooked or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being it self ●heme signifies heaps So Mic. 1.6 I will ma●●aria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an heap the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for heaps though here by way of paraphrase they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a desolation and so the Syriack also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desolate The LXXII here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an hoord of ripe fruit because that is wont to be laid in heaps which the Latine reads I suppose to the same sense in pomorum custodiam for the keeping of apples or for a place where apples are kept But the original seems to refer to one sort of heaps that of graves which are made by aggestion or casting up

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

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

this sense that whole fountains are here to be found when all other places yield but their single drops vast multitudes of pious men are here to be met with and in comparison with them very few in all other nations Annotations on Psalm LXXXVII V. 1. Foundation Of the meaning of this phrase here in the front 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no judgment can be made till it be first resolved what is the design of this Psalm Herein the Hebrew Interpreters do in a manner concur that it is a Panegyrick on Sion And if it be so then probably this first verse is but a part of the title thus To the sons of Coreh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Song-Canticle or Canticle-Song 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning or foundation whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of or on the hills of holiness i. e. Gods holy hills those of Sion whereon the Temple was built and of which the next verse which must then be the first of the Psalm begins expresly The Lord loveth the gates of Sion Thus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes metaphorically used for a beginning Ezr. 7.9 The first day of the first month which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the going up out of Babel And to this construction here the the Chaldee accord who read it thus conjoyned in the title By the hands of the sons of Coreh was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Canticle that was founded If this will not be allowed as indeed beside the LXXII and Syriack and other interpreters Kimchi Sol. Jarchi and Midrasch Tehillim agree to make the first verse a part not of the Title but the Psalm then still applying the Psalm to the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will hold good in the ordinary notion of a foundation thus The foundation thereof i. e. of the Temple is on the holy hills so the Jewish Arab A Psalm which is a description of the Sanctuary the foundations of which are in the mountain of holiness but then His foundation will have no sense To this design of the Psalm the Hebrew writers generally agreeing I have thought best to accord the whole interpretation of the Psalm yet I shall not omit to advertise the reader that 't is not improbable the Psalm should be of another scheme a Carmen Genethliacon at the celebrating the nativity of some eminent person pointed out to the Jews by God such was Hezekiah celebrated by the Prophecy of Isaiah chap. 9.6 To us a child is born c. And the use of these is known among the Jews as well as other nations the Scripture having left us several copies of them Hannahs Hymn in the Old Testament Zacharies and Simeons and the Angels in the New And if this should be the design of this Psalm then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will most probably be rendred His original beginning extraction is from the holy hills the person whom we celebrate was born in the Royal Palace upon the holy hill contiguous to the Temple nothing being more frequent in such composures than the mention of the place of his birth If this which professes to be but a conjecture should be deemed the right it must then be consequent that all the Psalm have an interpretation agreeable As when v. 4. he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. it must then be rendred not I will mention but I will attest Rahab i. e. Aegypts Tyres Babels and the Chushites Kings confederate with this Prince suppose Hezechiah who were jealous of the Assyrian greatness and secured of so formidable an enemy by his defeat before Jerusalem and so were fit to give the most competent account of this glorious Prince and so to be attested to that purpose by the Psalmist So again v. 5. if it look this way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred this even this man this notable person was born there But the interpretation I adhere to as most allowed being the extolling and praising of Sion to that sense I shall apply all the parts thereof thinking it sufficient to have made this mention of the other V. 4. Rahab From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be strong is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the title of Aegypt The Chaldee here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Aegyptians so Psal 89.11 of Rahab they adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is Pharaoh the mention whereof in this place joyned with Babylon and Philistia and Tyre and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Arabia see note c. was designed as an instance of so many of the chief and eminentest of the heathen nations which yet were no way able to compare with Mount Sion the subject of this present Psalm This is here exprest by the opposition betwixt its being said of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this was borne there i. e. some one particular and perhaps contemptible person and mens saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this and that man i. e. many eminent men were born in that For 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is but a forme of contempt either this without any addition or this fellow or the like whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man is a note of some honour and 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is some one and no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man and man or man after man denotes a multitude of several men as Isa 61.7 double signifies great and as etiam atque etiam again and again signifies very often and as in all languages repetition signifies greatness of that which is spoken of as thrice happy c. What sort of eminence it is that is here spoken of and attributed to the Jews in Sion before all other Nations cannot be obscure when the advantages of the Jews above all others are famously known Rom. 3.2 where yet the Oracles of God being committed to them is taken notice of as the chief And to that the Chaldee seems to refer in this place who in the first verse rendring the gates of Sion the gates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the houses of learning or the schools which are built in Sion of which sort the Jewish Writers tell us there were very many in Jerusalem implies this to be the matter of the comparison betwixt the Jews and all other Nations here that they have among them many more Learned and knowing men viz. in the wayes of God the true most valuable learning those that have more understanding of the divine laws than all other people in the World according to that of the Psalmist He hath not dealt so with any Nation and as for his judgments they have not known them Psal 147.20 Ibid. Aethiopia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chushi which is here joyned with Tyre and Philistia though it be by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of Aethiopia reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with as if it were

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chushites Who these are there can be little doubt if not the authority of Philo and Josephus and others that follow them but the evidence of several texts of the Scripture and the express paraphrase of Jonathan be considered Gen. 10.6 For the Hebrew Chush that hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arabia And to that the testimonies of Scripture agree Hab. 3.7 Chusan the diminutive of Chush is all one with Madian following in that verse and accordingly Mose's Wife Sephora the Chushite Num. 12.1 is the daughter of the priest of Midian Exod. 2.16 and Midian or Madaan is by Josephus and Ptolemaens and others generally placed in Arabia on the shore of the Red Sea So Ezek. 29.10 Where the total desolation of Aegypt is exprest by making it desolate from Syene to Chush setting those two as opposite points the one on one side the other on the other side of Aegypt and then Syene being the boundary of Aegypt toward Aethiopia by acknowledgment of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Josephus Syene divides Aegypt from the Aethiopians it follows of necessity that Chush must signifie Arabia which borders on Aegypt in the point most opposite to Aethiopia So when Ezek. 30.9 immediately after the visitation of Aegypt follows Messengers shall go from me in ships to make careless Chush afraid this is very appliable to Arabia to which they oft pass by ship from Aegypt by the Red Sea but not to Aethiopia to which they cannot pass by Nilus because of the cataracts near Syene So 2 Chron. 21.16 the Arabians are said to be neighbours of the Aethiopians and accordingly when Sennacherib besieged Libna in the Tribe of Judah 2 King 19.9 Tirhacha King of Chush came upon him unawares which their neighbours the Arabians might do but the Aethiopians could not without first subduing Aegypt which lay betwixt them So when Isa 20.5 Chush is said to have been the Expectation of Ashdod or Azotus v. 1. the City of the Philistims this may well be understood of their neighbours the Arabians but not of the Aethiopians so far removed from them To these doth the learned Bochart adde Isa 18.1 where Aegypt is by the Prophet in Jewry said to be beyond the Rivers of Chush which cannot be applied to Aethiopia which is directly beyond Aegypt This then may be safely resolved that Chush in this and other places must signifie the inhabitants of Arabia those that were vulgarly called Scenitae because they dwelt in tents called thence the tents of Chushan Hab. 3.7 and accordingly for the tents of Kedar Cant. 1.5 the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the sons of Chush which dwell in those black tents or tents of Kedar V. 6. When he writeth up From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scripsit descripsit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in writing in setting down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the description or writing say the LXXII To this the insuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be annext as in the genitive case the writing of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the writing of the People and Princes say the LXXII and Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Syriack in the book of the people And what this signifies the Chaldee have more largely exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book in which are written the numbrings of all the people i. e. the roll or matricula wherein the names of all the inhabitants are set down This book as appears by v. 4 must refer to the Nations there named in the view or on the inspection of which God to whose eyes all mens hearts are discernible shall count saith the Psalmist as before v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this or this fellow was borne there some one pious man or servant of God in an age in a nation as Job and the like Job 1.1 whereas v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the singers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as or like the minstrels shall recite or count so the Ellipsis must be supplied by repeating the verb used in the beginning of the 6. verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all my fountains are in thee In which words must be explained 1. what the singers and minstrels refers to 2. what is meant by all my fountains For the former it is sufficiently known that the singers and minstrels joyned in celebrating the praises of eminent men as also in the service of God And as at the removal of the Arke the singers go before and the minstrels follow after the singers begin and lead the tune as the Praecentors and the players on instruments followed after as the quire so here the singers are supposed to begin and the minstrels or players on instruments taberers tympanistae saith the Jewish Arab follow to the same tune both joyning in this celebration of the divine knowledge and piety of those that dwell in Zion and the great multitude of such which is the most probable importance of the last words whereof their Antheme consists All my fountains are in thee 2. Then for my fountains it will best be explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that were from the veine or as the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fountains of Israel Psal 68.26 By vein of Israel there the people of Israel were meant and those as numerous as the drops of water coming from a spring or dust of any metal in a mineral vein and so here my fountains or springs or flowings of water are the great multitude of pious people which as such are called my i. e. Gods fountains And so these two verses 6. and 7. are but the same which had been said v. 4. and 5. only varied in the expression The Jewish Arab reads the singers and taberers shall describe set forth or reherse all your root or stock which is as a fountain to you The Eighty Eighth PSALM A Song or Psalm for the sons of Corah to the chief Musitian upon Maalath Leannoth Maschil of Heman the Ezrahite Paraphrase The Eighty eighth Psalm being a sad complaint addrest unto God in time of some heavy affliction most probably in the time of the captivity as Psal 89. was committed to the Praefect of the Musick to be sung by the posterity of Corah the hallow instruments pipe flute c. being appointed to answer their voices It was set to the tune called Maschil see note on Psal 32. a. from the title of a divine song composed by Heman the son of Zerah the son of Judah 1. O Lord God of my salvation I have cried day and night before thee 2. Let my prayer come before thee incline thine ear unto my cry Paraphrase 1 2. Thou O God art he from whom my deliverance must come no other means can be effectual for me to thee I continually address my prayers O be thou gratiously pleased to hear and

affairs and shut up from the conversation of men And in proportion with these they that are dead and laid in their graves are here said to be free i. e. removed from all the affairs and conversation of the World even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the commandments say the Jews of them that are dead Nidda fol. 76. Thus is death described Job 3. by lying still and quiet and at rest v. 13. in desolate places v. 14. where the wicked cease from troubling and the weary be at rest v. 17. where the prisoners rest together and hear not the voice of the oppressor v. 18. and where the servant is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here free from his master v. 19. In this verse there seems to be a gradation To be slain is more than to dye to be in the grave more than either but to dye by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be cut off by excision not to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remembrance of blessing to be utterly forgot and have no share in the world to come which they say every Israelite hath is the utmost pitch of misery V. 10. Dead That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the dead those that lye in the grave there can be no question The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the carcasses that are putrified in the dust So Isa 26.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not rise is but the interpretation of what went before they are dead they shall not live and so v. 19. the earth shall cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead bodies So Prov. 21.16 the man that wandreth from the way of understanding shall remain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the congregation of the dead the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the sons of the earth The same word is elsewhere used for gyants Gen. 14.5 and Isa 17.5 which makes it probable that the word comes from a notion of the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not ordinarily taken notice of by Lexicographers who generally take it for healing and curing such as may be common to these two so distant derivatives dead men and gyants The gyants we know are in most languages exprest by phrases taken from the bottom or bowels of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and terrae filii born from or sons of the earth and just so the Chaldee even now rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 't was used for dead bodies Prov. 21.16 which gives us reason to resolve that the Radix originally signified something pertaining to the lower parts of the earth and so 't will be fitly communicated to these two which in the notion of healing it will not be And to this accords a notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews for metals minerals gold silver coral c. which are digged out of the earth and from the very bottom of the Sea the abysse which is very agreeable to both these notions of the word the dead being there laid and disposed of after their departure out of this world their bodies in the grave and their animal Souls in Scheol the state of separation not otherwise capable of being described but by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disappearing the abyss or deep and the gyants by their great strength and exercise of it in invading and oppressing others and by being of uncertain originals phansied to have received their birth from some subterranean powers and so called by that title The LXXII deducing the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heale render it here and elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physitians and the Latine medici but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong men or Gyants V. 18. Acquaintance From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was darkned is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here an obscure dark place an hole or hiding-place and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a darke place or hole to my acquaintance signifies the lying hid and sculking of friends hiding themselves for fear they should be seen by him and called to help him The Jewish Arab reads And mine Acquaintance are become as darkness The Eighty Ninth Psalm MAschil of Ethan the Ezrahite Paraphrase The 89 Psalm is a commemoration of the mercies performed and promised to be continued to David and his posterity to the end of the world but now in the time of some great affliction on Prince and People probably in the captivity v. 38. c. see note i. seemingly interrupted by their sins and their breach of Covenant with God together with an hearty prayer for the return of them The Author of it is not known It was set to the tune of a Song of Ethan the son of Zerah called Maschil see note on Psalm 88. b. 1. I will sing of the mercies of the Lord for ever with my mouth will I make known thy faithfulness to all generations Paraphrase 1. The mercies of our God in making such gracious and glorious promises to his people and his exact fidelity in performing them is so great that it exacts all our lauds and most magnificent commemorations thereby to proclaim and divulge them to all posterity 2. For I have said Mercy shall be built up for ever thy faithfulness shalt thou establish in the very heavens Paraphrase 2. God hath promised abundant kindness and mercy and that to endure to us to all our posterities and so I am most confident he will perform make good by his continual faithfulness from his seat of mercy and of justice what he hath thus promised us 3. I have made a Covenant with my chosen I have sworn unto David my servant Paraphrase 3. This promise of his was most solemnly made by way of a sworn Covenant stricken with David whom he chose to be King over his people when he rejected and removed Saul 4. Thy seed will I establish for ever and build up thy throne to all generations Selah Paraphrase 4. And the sum of his Covenant was not only that he should be King over his people but that this dignity should be continued to his posterity for many generations and that in some degree though with great disturbances which their sins should bring upon them as long as this Nation should continue and that toward the time of the destruction thereof the Messias should be born of this very race of David and erect a spiritual Kingdom in the hearts of all faithful men the only true genuine posterity of Abraham and David which should undoubtedly endure to the end of the world 5. And the heavens shall praise thy wonders O Lord thy faithfulness also in the congregation of the Saints Paraphrase 5. This is a most glorious Covenant of transcendent and wonderful mercies which as thou hast made so thou shalt exactly perform to us the glories thereof shall be admired and celebrated by all the Angels in heaven when they are met together for the praising and

Rev. 1.6 and then shall good men have all kind of incouragements to follow and adhere to goodness hereby the profession of Christianity shall be propagated over all the world as that which though with some mixture of persecutions hath the promise and is sure to be rewarded even in this life Matth. 19.29 and 1 Tim. 4.8 and not only in that which is to come 16. Who will rise up for me against the evil doers or who will stand up for me against the workers of iniquity 17. Unless the Lord had been my help my soul had almost dwelt in silence Paraphrase 16 17. But this is to be wrought not by any humane aids or means by armies raised to defend piety against impiety when these are wanting and impiety is backt with the greatest visible strength then shall God himself by his own ways and means in his due time interpose and rescue his faithful people from the utmost imminent destruction 18. When I said My foot slippeth thy mercy O Lord held me up Paraphrase 18. If at any time the danger appear greater than ordinary that the pious man is ready to think himself lost then is Gods special season to interpose his hand for his relief 19. In the multitude of my thoughts within me thy comforts delight my soul Paraphrase 19. When he is in the greatest anxiety and sollicitude incompast with apparent hazards on every side and from thence disquieted and troubled God then chooseth most seasonably to interpose to deal with him as a tender parent with a querulous child provides for him whatsoever may be most grateful and satisfactory in this condition 20. Shall the throne of iniquity have fellowship with thee which frameth mischief by a law Paraphrase 20. Let men sin never so confidently make laws for impiety as Nebuchadnezar did for the worshipping his golden image Dan. 3.4 and set up wickedness on the throne or tribunal confound all justice and substitute oppression and rapine in stead of it the comfort is God will never be drawn to take part with them to favour or countenance their impiety 21. They gather themselves together against the soul of the righteous and condemn the innocent blood 22. But the Lord is my defence and my God is the rock of my refuge Paraphrase 21 22. Be they never so violent and unanimous in their pursuit of the life of blameless pious men and their forms of process never so solemn and legal there is yet an appeal behind to the unerring supreme tribunal and my resort to that shall never fail to bring me a rescue from their bloudiest sentence God shall reverse that and protect me and all that chearfully depend on him 23. And he shall bring upon them their own iniquity and shall cut them off in their own wickedness yea the Lord our God shall cut them off Paraphrase 23. And he shall most certainly requite and punish the wicked oppressors return that mischief on them which they designed to bring on others and by making their sins their own scourges and certain ruine manifest his fatherly care and providence over his obedient faithful servants Annotations on Psalm XCIV V. 10. He that chastiseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to instruct and institute as well as to correct is in all reason so to be understood and rendred here he that instructs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nations all the people in the world The LXXII duly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that instructs the nations but the Chaldee more fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that gives the law to his people This is here said of God as in the end of the verse to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that teacheth Adam or man all the men in the world knowledge the first man saith the Chaldee referring to those precepts which were given in the Creation called the precepts of the sons of Adam as after of Noah Now these two being the attributes of God as well as that of planting and forming the eye and ear in the Creation and ever since in Procreation v. 9. that which is in the midst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not he rebuke or punish from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 increpavit corripuit must in all reason belong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to both those and to that purpose be best rendred in the end after both He that instructeth and he that teacheth shall not he rebuke or punish Is it possible saith the Chaldee that God shall have given law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when they have sinned shall they not be rebuked or punished what is added by the English translation in the end of the verse shall not he know is not in the Hebrew but was added as a supply to a supposed Ellipsis But the right rendring of the verse hath no need of that aid the sense is much more perspicuous without it V. 11. Vanity From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which first signifies to vanish or come to nought Jer. 2.5 they walked after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vanisht or came to nought is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and if in that notion then it must signifie vanishing transient that soon comes to nothing and so the Syriack renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vapour as they do Jam. 4.14 where our life is called a vapour and thus we have it Psal 144.4 man is like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a vanishing transitory thing for as it follows his days are as a shadow that passeth away But there is another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by metaphor lightly varied from hence for stultescere growing foolish so Psal 62.11 it is best rendred from the Hebrew trust not in oppression and rapine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 become not vain i. e. fools to signifie that those that so trust that depend on unlawful means for the enriching themselves will certainly be deceived find this the most perfect folly in the event And this of folly being that by which the Atheist is most frequently exprest in Scripture will be most agreeable to this place where the Atheists cogitations are described v. 7. confident of Gods not seeing not regarding which thoughts of his as they are Atheistical and so false and so foolish in one sense as folly is ignorance so are they most impudent which is practical and the greatest folly will never secure his wicked actions of impunity but on the contrary will betray him to all the ruine in the world And to this sense it is that verse 8. we find in the like style Vnderstand O ye bruitish and ye fools when will ye be wise and so this is the adaequate notion of the word here V. 13. Vntil The rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until in this place may much disturb the sense and make it believed that the rest 〈◊〉 〈◊〉 〈◊〉

this sense of this verse the Apostles discourse seemeth to be framed Heb. 4 6 7. thus seeing they to whom it was first preached entred not in because of unbelief Again he limiteth a certain day saying To day c. i. e. notwithstanding all former rebellions if you will now come in the promised rest shall be made good to you Which the Apostle there applies to the Hebrews under the preaching of the Gospel not as if it had no completion in Davids time by the carrying up the Ark to Jerusalem and Gods resting and their worshipping him there but because beyond that the Psalm had a farther completion in the Messias as the Jews themselves Rab. Kimchi and others confess in whom God did much more eminently dwell than he ever did in the Ark or Temple at Jerusalem From whence therefore the Apostle concludes that there then remained a rest to the people of God the persecuted Christians and to all unbelieving Jews upon condition if they shall hearken to the voice of God in the preaching of the Gospel For then notwithstanding all their misbehaviours continued untill that time of his writting to them that warning they should yet be Gods people and enjoy the glorious promises of peace and happiness under the Messiah In which words to day if a farther offer of grace and pardon is made to those Jews on condition of timely reformation And so elsewhere according to these grounds the Apostle saith 't was necessary that the Gospel should first be preached to the Jews but they then again refusing it was to depart from them and be promulgated to the Gentiles who in the scheme here used in this verse are called by Christ other sheep Joh. 10.16 which are not of this fold taken in by God into his Church upon their hearing his voice when the Jews who if they would have heard at that time had still continued his sheep were cast out and given over as lost sheep for their not hearing The Ninety Sixth PSALM The ninety sixth Psalm is a form of common thanksgiving and praising of God for all his works of grace and mercy as the great Creatour and Preserver Redeemer and Judge of the world It was first composed by David and among others delivered into the hand of Asaph and his Brethren at the carrying up of the Ark from the House of Obed-Edom to Zion 1 Chron. 16.23 c. and afterward lightly changed and said to have been used at the re●building the Temple after the Captivity And is in the prophetick sense very appliable to Christ's spiritual Kingdom and the effects thereof in the conversion of the Gentiles c. see note c. 1. O Sing unto the Lord a new song sing unto the Lord all the earth 2. Sing unto the Lord bless his name shew forth his salvation from day to day 3. Declare his glory among the heathen his wonders among all people Paraphrase 1 2. O let all men in the world acknowledge and bless and magnifie the Lord of heaven and this in the utmost chearfull joyous manner every day of their lives but more peculiarly we at this time who have this present signal addition to his wonted mercies commemorating all the glorious works and mighty deliverances which he hath wrought for his people Paraphrase 3. Let this zeal of ours indeavour to extend it self to the benefit of all the heathen people in the world those that know not God and by proclaiming the glorious miraculous acts of his power and goodness to his faithfull servants invite and perswade all to become proselytes to his service 4. For the Lord is great and greatly to be praised he is to be feared above all Gods Paraphrase 4. For certainly his power and goodness his majesty and his mercy is most worthy to be adored by all rational creatures and his divine vengeance so lately felt by the Philistims whose Gods were plagued by him as well as their votaries and by the Jews themselves in that breach upon Uzza 1 Chron. 13.11 ought in all reason to be admired and reverenced and trembled at by all opposers much more than all the feigned deities that are feared and worshipped among men and are not able to secure their worshippers or themselves 5. For all the Gods of the nations are idols but the Lord made the heavens Paraphrase 5. The choicest of those that the heathen people of the world have adored for Gods are but either Angels or souls of men or celestial bodies and what are these but the creatures of God who is the Creatour of the highest heavens and of all that inhabit there and are therefore in all reason to give place to the kingdom of the Messias which is to be erected in mens hearts see note c. 6. Honour and majesty are before him strength and beauty are in his sanctuary Paraphrase 6. The sanctuary or holy place appointed for the assembly to whom God will powerfully presentiate himself is the most glorious majestick place in the world the Angels those splendid ministers of his reside there and by their ministery our prayers are heard our wants supplied and so sufficiency of strength imparted to those that stand in need of it and there petition for it And this an image and imperfect type of what shall be at the coming of Christ that spiritual kingdom of his among us by the efficacy of his grace in his Church 7. Give unto the Lord O ye kindreds of the people give unto the Lord glory and strength Paraphrase 7. O let all the nations and people of the world acknowledge him the great and glorious Creatour and supreme sole Governour of all 8. Give unto the Lord the glory due unto his name bring an offering and come into his courts Paraphrase 8. Let them pay to him those acknowledgments which his all-wise and gracious providence and disposals and the redemption which he hath wrought for the whole world exact from all and offer up themselves and their prayers those their spiritual sacrifices together to him in his Church 9. O worship the Lord in the beauty of holiness fear before him all the earth Paraphrase 9. Let them magnifie and adore him in all his glorious attributes revere and obey him in all his commands and never fall off or apostatize from him 10. Say among the heathen that the Lord reigneth the world also shall be established that it shall not be removed he shall judge the people righteously Paraphrase 10. Let his people of the Jews instruct the heathen world in these great Articles of their Creed not onely that the God of Israel the Creatour of the world is also the sole Governour of it but farther that the Messias his eternal Son having conquered death shall have all dominion over his Church committed to him by his Father that by his divine providence and power he shall so over-rule and settle and compose the disturbances and oppositions among men that he shall plant miraculously and

〈◊〉 〈◊〉 and the Latin salvavit sibi hath saved for him the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Chaldee hath relieved or redeemed him This being here applied to God that his right hand and holy arm hath relieved him helped him brought him salvation or deliverance though by some figure it may be interpreted of God's relieving his people and setting forth himself victorious in the eyes of men yet most literally it belongs to the prophetick sense accomplisht in the resurrection of Christ for then in an eminent manner did the divine power called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his i. e. God's right hand and God's fidelity in making good his promised relief he will not leave my soul in hades fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his holy arm bring him i. e. Christ relief in raising his dead body out of the grave and exalting him personally to God's right hand in heaven and this peculiarly seems to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wonderfull things the complication of miracles which are here mentioned in the beginning and are the matter of the solemn thansgiving in the ensuing Psalm V. 8. Clap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall clap the hands is here applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rivers as an expression of great joy The whole heathen world are here exprest by the several parts of this visible globe Sea and World and Rivers and Hills as before by Earth and Sea and Field and Trees Psal 96. see Note d. and so the joy that is here attributed to each of these being the joy of men in the world is fitly described by those expressions of joy which are frequent among men yet so as may have some propriety to those inanimate parts of which they are literally spoken In triumphs and ovations it is ordinary among men to make a loud and vehement noise and the roaring of the sea is not very unlike that and so likewise the mugitus which hath sometimes been heard to break out from hills in an earthquake and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a loud noise is here applied to the sea v. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cry vehemently to the hills v. 8. And so the clapping of the hands being a token of delight and approbation and the striking or dashing of the water in a river being for the noise of it a resemblance of that the rivers are here said to clap their hands The Chaldee saith Schindler explain it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall strike or play on the timbrels with the hand but sure that is a false reading of the Chaldee the more emendate Copies reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the rivers clap their hands together c. and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall clap the hand The same phrase is used of trees Isa 55.12 and there both Chaldee and LXXII agree in the rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall clap the hand or applaud with the boughs the clashing of boughs together in the tree being a like sound to that of clapping of hands The Jewish Arab reads And let the people of the rivers strike or clap their hands and the people of the mountains all of them cry aloud or shout The Ninety Ninth PSALM The ninety ninth Psalm anciently attributed to David seems first to refer to his quiet establishment in that Throne to which God had chosen him but prophetically also as the former to the kingdom of the Messias 1. THE Lord reigneth let the people tremble he sitteth between the Cherubims let the earth be moved Paraphrase 1. The omnipotent God of heaven that God that hath promised to be present in his sanctuary and appointed the Cherubims to be placed covering the propitiatory thereby to denote his presence there to all that seek him and pray to him hath at length been pleased to shew forth his power in behalf of his servant David hath discomfited the Canaanites and Jebusites and other his heathen enemies and now quietly seated him in his throne a lively image of his erecting the Messias's kingdom in mens hearts and so shall firmly continue in despite of all commotion or opposition whatsoever The gates of hell shall not prevail against the Church the spiritual kingdom of Christ here 2. The Lord is great in Zion and he is high above all people Paraphrase 2. And herein hath God magnified himself in the ●ight of all the people round about the God that is worshipt and presentiates himself in the Ark now placed in Zion is discerned even by heathen men to be far too strong for any nation to resist or oppose 3. Let them praise thy great and terrible name for it is holy Paraphrase 3. This they now are forced to acknowledge to dread his power and vengeance and confess that it is most justly evidenced on them to the subduing of them and magnifying his people This was more eminently fulfilled in the conversion of the Gentiles to Christ 4. The King's strength also loveth judgment thou doest establish equity thou executest judgment and righteousness in Jacob. Paraphrase 4. All the strength and ability that David hath had to bring him to this height and peace and stability he hath received wholly from God and that God which hath thus holpen him hath done it to this great end to punish sin and set up all manner of vertue casting out and destroying the detestable idolaters severely visiting their unnatural sins upon them and by excellent Laws and Rulers after his own heart indeavouring to advance the practice of all purity and justice and charity among the Jews 5. Exalt ye the Lord our God and worship at his footstool for he is holy Paraphrase 5. O let us all make our humblest united approaches unto him and as they that petition a Prince on earth use to cast themselves prostrate at his feet so let us be prostrate in his sanctuary see v. 9. that place of his peculiar residence where we are appointed to assemble and let us there uniformly adore and praise and magnifie him for this signal act of his glorious goodness and mercy toward us and offer up our prayers and supplications unto him as to one that never fails to make good his promise of hearing and answering the prayers of his faithfull servants which are ardently addrest to him 6. Moses and Aaron among his priests and Samuel among them that call upon his name they called upon the Lord and he answered them Paraphrase 6. Thus hath he constantly dispensed his mercies to his people at the prayer of those holy men whom he hath set over them Three eminent instances there are of it recorded One Exod. 32.11 when at the prayer of Moses God was propitiated after the great provocation of the golden calf A second Numb 16.46 when upon Aaron's making the atonement for the people in the business of Coreh the plague was stayed A third 1 Sam.

spake unto Moses v. 22. All the difficulty is what relation this of the pillar of cloud can have to Samuel in whose time this is not reported To this the answer might be that although the answering them v. 6. were common to all the three persons Moses and Aaron and Samuel yet there is no necessity that the pillar of cloud should be common to them all 't were sufficient that it is applicable to Moses and Aaron though not to Samuel But yet even of Samuel it is evident that as 't is here God spake unto him calling him by his name 1 Sam. 3. and 't is there said at the fourth time of calling when he proceeded to speak and reveal himself to him v. 10. the Lord came and stood and called Samuel Samuel This must certainly signifie the same thing that was said of God's appearing to Moses Exod. 17.6 I will stand before thee upon the rock And that being reasonably resolved to be this of the pillar of cloud in probability this to Samuel being parallel to that may be conceived to be this pillar of cloud also though at three former calls 't is certain it appeared not So again at the time when Samuel's offering and prayers were so signally heard at Mizpeh 1 Sam. 7. it is said v. 9. the Lord answered him and v. 10. the Lord thundred with a great thunder where God's voice and thunder were questionless like that of Exod. 19.16 where the cloud is mentioned as well as the thunder and indeed where thunder is a cloud is supposed to be and so this answering of Samuel with thunder must be God's speaking to him at this time if not before out of the cloud also Thus in the New Testament we so frequently have the voice of God out of a cloud that when the voice is mentioned without the mention of the cloud the cloud is yet to be supposed as that from whence the voice came V. 8. Them The difficulty of this v. 8. will best be cleared by observing the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to them or barely as a dative case forgavest them but for them i. e. for their sakes The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or because of them And then God's being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardoning or propitiated so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft signifies remission propitiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them is his sparing the people for their prayers as he certainly did in all the examples of Moses and Aaron and Samuel for all their prayers being for the averting of God's wrath from the people God's being propitiated for them or as the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easily propitiated by them is God's pardoning not them but the people for their sakes or at their requests This signal dignation of God's to them in being thus propitiated and reconciled to the people for or by their prayers is here farther set of by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally and revenging their inventions i. e. when thou wert revenging or punishing their wicked deeds when thou wert just entring on the work then thou wert propitiated Thus in the first example that of Moses it is visible The people had terribly provoked God and God was just punishing them and he was stayed onely by Moses's prayers Exod. 32.10 Now therefore let me alone saith God that my wrath may wax hot and that I may consume them and I will make of thee a great nation i. e. God's wrath was gone out against them to the destroying of some of them for this idolatry of theirs so it appears V. 35. the Lord plagued the people because they made the calf i. e. the Lord was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avenging or acting revenge on their deeds or machinations and some of the people were already fallen by God's hand and three thousand in one day were slain by the Levites at Moses's command v. 28. and if Moses would have let God alone they had been all utterly consumed and now when God's wrath was thus high and ingaged in the execution Moses besought the Lord V. 11. and God repented him of the evil which he thought to doe unto this people v. 14. So in the second example that of Aaron Num. 16. God saith to Moses v. 45. Get you up from this congregation that I may consume them as in a moment and it follows they fell upon their faces and prayed to God then v. 46. Moses said to Aaron Take a Censer and put fire therein from off the Altar and put on incense and go quickly unto the congregation and make an atonement for them for there is wrath gone out from the Lord the plague is begun and v. 47. behold the plague was begun among the people and so God was literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avenging or punishing their deeds and he i. e. Aaron put on incense and made atonement for the people and stood between the dead and the living and the plague was stayed The like is also intimated in the third instance that of Samuel 1 Sam. 7. For there 't is evident the Israelites were sore prest and worsted by the Philistims and afraid of them v. 7. and Samuel tells them that if they do return unto the Lord with all their hearts then they must put away their strange gods and God will deliver them out of the hand of the Philistims v. 3. And they do as he bid them v. 4. and kept a solemn fast v. 6. certainly for the averting some judgment under which they were and they said to Samuel v. 8. Cease not to cry unto the Lord our God for us that he will save us And just then it was that God was propitiated by Samuel's prayers Samuel took a lamb and offered it and cryed unto the Lord for Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Lord answered him as here in the beginning of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou answeredst them O Lord our God And so in every of the examples here specified this appears to be the full and ready importance of this passage The Hundredth PSALM A Psalm of praise Paraphrase The hundredth Psalm being made up of lauds and praises of God for all his mercies was appointed to be used at the offering of those peace-offerings which were for a thanksgiving Lev. 7.12 the praefect or praecentor beginning and singing 1. Make a joyfull noise unto the Lord all ye lands 2. Serve the Lord with gladness come before his presence with singing Paraphrase 1 2. O let all the people in the world bless and worship and praise and offer up their prayers and supplications to the God of heaven resort daily to his sanctuary and constantly attend his service and count this the most estimable and delectable task the most renowned and glorious imployment 3. Know ye that the Lord he is God it is he that hath made us and not we our selves we are his

Pharaoh's butlers and Pharaoh's bakers dreams which accordingly came to pass brought him to the knowledge of Pharaoh and then the interpretation of Pharaoh's dream also revealed unto him by God perfectly purged him from the crime of incontinence falsely charged against him this being an evidence of his integrity and perfect innocence that God would vouchsafe thus to inspire him 20. The King sent and loosed him even the ruler of the people and let him go free 21. He made him Lord of his house and ruler of all his substance 22. To bind his Princes at his pleasure and teach his senators wisedom Paraphrase 20 21 22. Hereupon therefore Pharaoh not onely set him free from his restraint but withall advanced him to be next himself in a most supereminent power over the whole nation to controll and do whatsoever he pleased 23. Israel also came into Aegypt and Jacob sojourned in the land of Ham. Paraphrase 23. By this means joyned with the occasion forementioned v. 16. the famine in Canaan upon which Jacob sent down his sons unto Aegypt where alone by Joseph's providence it was to be had to buy food Joseph by degrees made himself known to his brethren and at length invited his father Jacob to come and bring all his family with him into Aegypt providing him a part of the countrey where they might live by themselves and use their own rites and customs as they pleased and accordingly Jacob overjoyed to hear that his beloved son whom he thought devoured by wild beasts was yet alive accepted the offer and came and dwelt in Aegypt Gen. 46. 24. And he increased his people greatly and made them stronger than their enemies Paraphrase 24. And in his journey at Beersheba God appeared to him Gen. 46.1 and incouraged him in his journey to Aegypt and promised to make to him a great nation there v. 3. And according to that promise so it was For there being but a small number of persons in this family when they came down but seventy reckoned in all Gen. 46.27 whereof some also were born after their coming into Aegypt see note on Act. 7. b. they were within few years increased to a multitude and waxed exceeding mighty and the land was filled with them Exod. 1.7 and the King of Aegypt entred into consultation about them taking notice to his people v. 9. that the children of Israel were more and mightier than the Aegyptians 25. He turned their heart to hate his people to deal subtily with his servants Paraphrase 25. This great and signal goodness of God to the posterity of Jacob in multiplying them so exceedingly was a means to provoke the Aegyptians jealousie and from fear they tur●ed soon to hatred and mischievous machinations against them giving order first for the oppressing them by burthens and hard labour Exod. 1.11 and when that did not prevail to the lessening but increasing of them v. 12. then inhansing the rigor of their servitude v. 13 14. and at length appointing all their male children to be killed as soon as they were born 26. He sent Moses his servant and Aaron whom he had chosen Paraphrase 26. In this point of time was Moses seasonably born and preserved by Gods providence miraculously and when he was 40 years old it came into his heart to visit his brethren in Aegypt but he was soon forced to fly thence and sojourn in Madian Act. 7.23 29. and about fourty years after v. 30. he was called by God and sent as his impowred commissioner to Pharaoh his brother Aaron being joyned with him to negotiate the delivery and departure of this whole people out of the bondage of Aegypt 27. They shewed his signs among them and wonders in the land of Ham. Paraphrase 27. To that end God gave them power of working miracles to gain belief both from the Israelites themselves that they were sent from God to deliver them and from Pharaoh also and particularly directed them from time to time what miracles they should work and they performed exactly according to direction 28. He sent darkness and made it dark and they rebelled not against his word Paraphrase 28. For example when many of the miracles prescribed by God had been successless and but inraged and not melted or perswaded Pharaoh and withall now after the time that God had told Moses that he would send all his plagues upon Pharaoh's heart ch 9.14 and that he is said expresly to have hardened Pharaoh's heart v. 12. after which Moses was in reason to expect he would be more inraged by his signs yet putting off all fear of Pharaoh's wrath and cruelty as soon as God Exod. 10.21 commanded Moses to stretch out his hand to heaven that there might be darkness over the land of Aegypt even darkness that might be felt Moses immediately obeyed stretched forth his hand to heaven and there was a thick darkness in all the land of Aegypt three days v. 23. 29. He turned their waters into blood and slew their fish Paraphrase 29. Before this God had begun with Pharaoh with variety of other plagues by Aaron's striking his rod upon the waters the waters of all the land of Aegypt were presently turned into blood Exod. 7.20 and the fish that was in the river died v. 21. 30. The land brought forth frogs in abundance in the chambers of their Kings Paraphrase 30. Then after that he smote all their borders with frogs Exod. 8.2 upon Aaron's stretching out his rod over the streams v. 5. and the frogs came and covered the whole land of Aegypt and came into Pharaoh's house and into his bed-chamber and upon his bed v. 3. 31. He spake and there came divers sorts of flyes and lice in all their coasts Paraphrase 31. After this at Gods appointment Aaron with his rod smote the dust of the earth and it became lice in man and beast Exod. 8.17 a judgment wherein the Magicians themselves acknowledged the finger of God all their skill in sorcery being not able to arrive to this Then when that would not work great swarms of flyes Exod. 8.24 came upon Pharaoh and all the Aegyptians the Israelites onely being free from them 32. He gave them hail for rain and flaming fire in the land 33. He smote their vines also and their figg-trees and brake the trees of their coasts Paraphrase 32 33. Then after two other plagues the murrein and the blains Exod. 9.3 and 9. God sent a most grievous hail v. 18. and with it thunder and fire running along upon the ground v. 23. and these brake to small pieces all sorts of trees in the field and smote all sorts of plants v. 25. 34. He spake and the locusts came and caterpillars and that without number 35. And did eat up all the herbs in their land and devoured the fruit of their ground Paraphrase 34 35. Then what was left undestroyed by the hail of their plants and corn and trees and innumerable multitude of

16.13 Num. 11.31 as thick as dust Psal 78.27 But then when they had gathered great plenty of these at least ten homers to a man just as they were ready to eat them the wrath of God came out against them and punished their murmuring with a terrible plague And so this as all other inordinate desires cost them full dear and brought them not any the least benefit 16. They envied Moses also in the camp and Aaron the saint of the Lord. 17. The earth opened and swallowed up Dathan and covered the company of Abiram 18. And a fire was kindled in their company the flame burnt up the wicked Paraphrase 16 17 18. After this they brake out in a mutiny against Moses and Aaron Num. 16. not allowing them to have any commission of preeminence or authority more than any other of the people had every one pretending to be holy and upon that account free from subjection to any other But for the repressing and refuting of this vain plea and vindicating the authority of those that God had set over them both in the Church and State two terrible essays of God's wrath were here shewed the opening of the earth and swallowing up all that belonged to Dathan and Abiram v. 32. and a fire from heaven coming down upon them that presumed without mission from God to offer incense to assume the Priest's office v. 35. And when both these did but make the people murmur the more at Moses and Aaron v. 41. God avenged this yet more severely with a plague that swept away fourteen thousand and seven hundred of them 19. They made a calf in Horeb and worshipped the molten image 20. Thus they changed their glory into the similitude of an oxe that eateth grass Paraphrase 19 20. After this when God was delivering the Law to Moses on Mount Sinai and therein made a strict prohibition of making them any graven image or similitude of any creature in the world in order to worship God exhibiting himself to them in a thick cloud and they seeing no similitude but only hearing a voice yet while Moses was absent from them they made them a molten calf calling it their Gods and that it might go before them in God's stead and accordingly worshipt it and made a sacrifical feast unto it Exod. 32.6 and committed great abominations see note on 1 Cor. 10. c. 21. They forgat God their Saviour which had done great things in Aegypt 22. Wondrous works in the land of Ham and terrible things by the red sea Paraphrase 21 22. Such haste they made to cast off the service of that God which had so lately delivered them out of their Aegyptian slavery and in order to that shewed forth such prodigies of his power and vengeance on Pharaoh and the Aegyptians both before he dismist them and when he pursued them in their march out of the land 23. Therefore he said that he would destroy them had not Moses his chosen stood before him in the breach to turn away his wrath lest he should destroy them Paraphrase 23. Upon this provocation of theirs God communed with Moses Exod. 32.10 about destroying this whole people that thus rebelled promising to make of him a great nation But Moses most earnestly besought him v. 11. to turn from his fierce wrath v. 12. and repent of this evil against his people and God was attoned by his importunity and repented of the evil v. 14. and he destroyed them not 24. Yea they despised the pleasant land they believed not his word 25. But murmured in their tents and hearkened not unto the voice of the Lord. Paraphrase 24 25. After this when they came near their Canaan that most fruitfull possession promised them by God and when Moses had sent out spies to descry the land and they brought back word as of the great fertility of the land so of the giantly strength and stature of the men their fortifications and their eating up the inhabitants Num. 13.26 27 c. they fell into a great passion of fear ch 14.9 and sorrow v. 1. and murmured against Moses and Aaron and God himself v. 2 3. and resolved to give over the pursuit of Canaan and make them a Captain and return back to Aegypt v. 4. and so utterly to forsake the service of God 26. Therefore he lifted up his hand against them to destroy them in the wilderness 27. To overthrow their seed also among the nations and to scatter them in the lands Paraphrase 26 27. This again most justly provoked God to that degree of wrath against them that he said he would smite them with pestilence and disinherit them destroy the whole people and make of Moses a greater nation v. 12. see Ezech. 20.23 But Moses again interceding for them and urging that argument formerly used by him with success that the Aegyptians and other nations would say that God was not able to bring them into the land which he had sworn to them v. 16. he again prevail'd for their pardon v. 20. but that with this reserve which he bound with an oath v. 21 28. that all they that having seen his miracles in Aegypt had now tempted him ten times should die before they came to this good land v. 23 29. And accordingly after this the Amalekites came down and the Canaanites and smote them and discomfited them v. 45. and Arad King of Canaan fought against them and took some of them prisoners ch 21.1 to this Kimchi applies the scattering both here and in Ezekiel 28. They joyned themselves also to Baal-peor and ate the sacrifices of the dead Paraphrase 28. After this they mixed themselves with the Moabitish women Numb 25.3 and by them were seduced to their Idol-worship partaking and communicating in their sacrifices offered to the Moabitish Gods which were but dead men 29. Thus they provoked him to anger with their inventions and the plague brake in upon them Paraphrase 29. On this foul provocation of Idolatry and uncleanness God's judgments fell heavily upon them a terrible plague that swept away four and twenty thousand of them 30. Then stood up Phinees and executed judgment and so the plague was stayed Paraphrase 30. Onely in the very point of time Phinees the son of Eleazer did an act of special zeal took a j●velin and killed an Israelitish man and Midianitish woman in the very act of their uncleanness And this zeal of his propitiated God and so the plague ceased 31. And that was counted to him for righteousness unto all generations for evermore Paraphrase 31. And this act of his was so acceptable to God that beside the dignity of being an instrument of appeasing God's wrath toward the people God thought fit to reward it with the honour of the High-priest's office to be annexed to his family for ever if they walked not unworthy of it 32. They angred him also at the waters of strife so that it went ill with Moses for their sakes 33. Because they

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 〈◊〉

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

peculiar manner by whose ministery mercies and deliverances are solemnly conveyed to godly men or rather to Christ incarnate with whose Humanity the Deity being inseparably united God is always present with him and through him with us for whom sitting at God's right hand he constantly maketh intercession But more immediately referring to the Ark of God where he is pleased to exhibit his presence and audience to the prayers of his servants who there address them to him which being placed on mount Zion that sure is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the hills v. 1. to which as they then came when they could to offer up their prayers so when they were hindred and detained from that personal address they yet turned their faces and lift up their eyes that way as here it is said See Dan. 6.10 This for the full and ultimate importance of the words But for the immediate sense of them the scheme seems to be military The besieged person daily looks to the hills to see if any relief be coming from any quarter any signal by fire or the like giving intelligence of succour approaching so saith Aben Ezra as men doe in a siege and so Kimchi also And then by this scheme the Psalmist expresses his own repose to be in God that dwelleth above in heaven and presentiates himself to his servants in Zion Our help cometh from a place higher than any earthly hill from a more sure deliverer V. 8. Going out and coming in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going and coming or going out and coming in being as here used by it self without any addition hath a different importance from what it hath when it is used with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the people 1 Sam. 18.13 and the like For then it imports governing or ruling onely So v. 16. all Israel and Judah loved David because he went out and came in before them So Act. 1.21 all the time that Jesus went in and out among us i. e. taught us ruled us his disciples here on earth But in this place without that addition it signifies more generally doing any thing of what sort soever all actions being comprehended under one of these two sorts going out to more publick and coming in to more private affairs or again going out to begin coming in at the end of the work The Chaldee here paraphrase it by going out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a corruption of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to affairs to negotiation and coming in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the study of the Law The Hundred and Twenty Second PSALM A Song of degrees of David The hundred twenty second is an expression of great joy for a return to the benefits of God's publick service together with a prayer for continuance of those peaceable opportunities It was first composed by David probably after his return from his flight from Absolom and solemnly sung by the Levites upon the return from the Captivity see note on Psal 120. a. 1. I Was glad when they said unto me Let us go into the house of the Lord. 2. Our feet shall stand in thy gates O Jerusalem Paraphrase 1 2. Blessed be God for the joyfull news which he hath now afforded us the liberty to go to Jerusalem and to the Ark of God's presence which is placed there the most blissfull prerogative of peaceable publick assemblies from which we have been debarred so long 3. Jerusalem is builded as a city that is compact together Paraphrase 3. Jerusalem is a lovely place the very buildings being so uniform are very beautifull and an emblem of that union of minds both in charity and united intercessions which is the most amiable gracefull thing in the Church of God 4. Whither the tribes go up the tribes of the Lord unto the testimony of Israel to give thanks unto the name of the Lord. Paraphrase 4. And nothing more lovely in it than that it is the place to which all the inhabitants of the land are thrice every year obliged to go up to commemorate the mercies of God afforded to his people 5. For there are set thrones of judgment the thrones of the house of David Paraphrase 5. Yet beside this of the house and service of God there also the Sanhedrim or supreme judicature of the nation sitteth that great court where the highest matters are decided And there also is the palace where David and the Kings of Judah descending lineally from David do and shall constantly reside 6. Pray for the peace of Jerusalem they shall prosper that love thee Paraphrase 6. From all these both civil and ecclesiastical considerations it is the duty of all good men to pray for this place and to love it most affectionately to beseech God to bestow a quiet injoyment of all these advantages and therein all manner of prosperity upon it And they that thus love and pray and contribute their utmost to it shall certainly gain to themselves prosperity and temporal felicity by this means 7. Peace be within thy walls and prosperity within thy palaces Paraphrase 7. Let this therefore be our united prayer that God will pour down all his blessings upon this place 8. For my brethren and companions sakes I will now say Peace be within thee 9. Because of the house of the Lord our God I will seek thy good Paraphrase 8 9. And as our prayers so let our most earnest indeavours be bent this way to advance the prosperity and tranquility of it and so both of Church and state which are equally concerned in it And to this all obligations both humane and divine charity to our brethren and piety to that God who is adored and glorified there most strictly engage us Annotations on Psal CXXII V. 3. Compact This phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 associated from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to joyn or associate or joyned to it self together refers critically to that which the sacred story gives us of that city The site of it was upon a very unequal ground the low town was mean and dismantled the castle on the hill was fortified and held as a place of strength which being taken by Joab David built up the whole and so made it one city associated and joyned together 1 Chron. 11.7 8. David dwelt in the castle and built the city round about and Joab repaired the rest of the city V. 4. Vnto the testimony of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth literally signifie the testimonies as that imports commands given to Israel So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb as it signifies to testifie is also to admonish and so testimonies and statutes and judgments Deut. 4.45 are all used in the same sense for the commands delivered by Moses from God and so ch 6.20 What mean the testimonies and frequently in this book of Psalms God's testimonies being that which he hath revealed and thereby testified of his will So when

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

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

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

God will make use of such imploy and assist and prosper them wonderfully in executing his judgments on sinfull people when the measure of their iniquities is filled up and God's decree gone out against them as it was against the seven nations whose lands the Israelites took destroyed their Kings put some of them in gyves as Adonibezek Jud. 1.7 and eradicated the whole people And thus in a mystical sense hath the faith of Christ been assisted by God and prospered and propagated wonderfully till it subdued the greatest Princes and Empire of the world to the sceptre of Christ And this certainly is a glorious prerogative of the people and beloved of God for which they are obliged for ever to magnifie him and sing perpetual Hallelujahs to him The Hundred and Fiftieth PSALM Praise ye the Lord. The last Psalm is a solemn exhortation to all men in the world to make use of all melodious Instruments and Voices to celebrate the praises of God's power and majesty The title of it was according to the matter Hallelujah 1. PRaise God in his sanctuary praise him in the firmament of his power Paraphrase 1. O let us praise and magnifie the God of heaven that dwelleth so high in power and glory above us poor creatures on this earth and yet is pleased to exhibit and presentiate himself to us to hear and answer our prayers and accept and reward our praises in the place of the publick assembly O let us be sure constantly to meet him there and render him our humblest Eucharistical acknowledgments for all his mercies those especially vouchsafed to us in Christ 2. Praise him for his mighty acts praise him according to his excellent greatness Paraphrase 2. He hath shewed forth wonderfull acts of power toward us not once or twice but frequently reiterated his miracles of mercy O let our acknowledgments indeavour to bear some proportion with them in the ardency and frequency of our services 3. Praise him with the sound of the trumpet praise him with the psaltery and harp 4. Praise him with the timbrel and dance praise him with stringed instruments and organs 5. Praise him upon the loud cymbals praise him upon the high-sounding cymbals Paraphrase 3 4 5. All the instruments of Musick that are at any time used to express the greatest ovations to attend the noblest triumphs or festivities the trumpet the psaltery or decachord the harp the timbrel the cymbals that have the loudest sounds and are fittest for exultation and withall the attendants of musick dancings such as are customary in seasons of rejoycing Jud. 21.21 Exod. 15.20 are all very proper expressions of that thanksgiving which we owe unto God and of the delight we take in paying him that tribute There being no subject so fit for our devoutest and most vigorous affections to pour out themselves upon as this of the glorious excellencies and gracious acts of the divine power and goodness toward us 6. Let every thing that hath breath praise the Lord. Praise ye the Lord. Paraphrase 6. Let this therefore be part of the daily constant offices of the Church of God to sing Hosannahs and Hallelujahs Psalms and Hymns to him to frequent the blessed Eucharist the cup of blessing and rejoycing And let him be thought unworthy to live to injoy the breath of life or any of the graces of God's spirit which doth not chearfully exercise himself in this part of devotion as ready to acknowledge the receipt of mercies from God as to solicit them HALLELVJAH Annotations on Psal CL. V. 1. Firmament of his power The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expansion which by the LXXII is generally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmament in respect of the firmness stability and compactedness of that vast body so distended and beaten out as it were by God after the manner of a plate of gold or any other metal is known to comprehend both the regions of the air and all the celestial orbs all that is above and surrounds the earth Here it is taken as Gen. 1.14 for the superiour part of this Expansion that which we call the heavens which being the place of God's special residence is called the expansion or firmament of his power the throne where this powerfull God of heaven dwells But then as the sanctuary or place of God's appointed solemn worship here below is by the Apostle Heb. 9.23 24. styled the figure and pattern or copy of heaven and God pleased in a singular manner to presentiate and exhibit himself there so the sanctuary in this verse exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his holy or holiness but by the Chaldee exprest to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of his sanctuary is poetically set down by this style which belongs to heaven it self as the Church of God in the New Testament is oft styled the kingdom of heaven So Aben Ezra renders the firmament by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ark and saith the Psalm is an exhortation to the Levites to praise God who upon these ten sorts of instruments were wont to play in the Temple and accordingly all of them are distinctly reckoned up V. 3. With the sound of the trumpet The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undoubtedly signifying a trumpet and so interpreted by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lightly varied from the Hebrew is yet rendred by the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which the Latin cornu is but little removed an horn but this not to inject any suspicion that any other instrument is here meant but onely to refer to the ancient custom of making their trumpets of that matter the horns of beasts bored or made hollow agreeable to which is the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a trumpet and the Latin buccina hath some affinity to that from the common Hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to empty or make hollow The use of trumpets in war to celebrate a victory and not onely so but to excite their souldiers and encourage them to fight is most known and allowed by the usage of all nations to have that propriety in it and so might not unfitly be derived from the camp to the spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or warfare God's service in the Temple both to celebrate their thanksgivings with this solemnity of greatest joy and transportation and also to quicken to stir up affections in the performance of such sacred Offices The first mention we find of it in Scripture is in consort with thunder from heaven Exod. 19.16 to solemnize and signifie the presence of God on Sinai and to raise a reverence in the people and withall to assemble them thither And that use of it for the calling assemblies as it is taken from the military custom of assembling all to battel unanimously by this sound so is it of God's own appointment Numb 10.2 and to that use I suppose are the trumpets designed which

Christ and that the importance of this Prophecy in the first place 2. The truth of this Prophecy will be most clear if you observe the They in the front and the reflection of that on the former part of the verse Christ shall judge amongst nations and rebuke many People He shall set up his Kingdom in mens hearts subdue and conquer them that is the meaning of judging as the Administrators of the Jewish Nation and they that subdued their enemies were called Judges for some time and he shall mould them anew into an Evangelical temper that is the interpretation of rebuking And then They i. e. these subjects of this Kingdom of his these malleable tame Evangelical new creatures that are effectually changed by the Spirit and power of Christ's doctrine in their hearts they that are his Disciples indeed they shall beat their swords into those more edifying shapes shall profess more Christianly Trades and if they do not be sure they are at the best if not Amti yet Pseudo-Christians either profest enemies or false friends of Christ By this shall all men know that ye are my disciples if ye love one another no other Character of difference to distinguish a Disciple of Christ from any man else but the Ecce ut se invicem diligunt Behold how they love how they embrace not how they pursue or slaughter one another And so there you have the difficulty cleared how it comes to pass that there is so little Charity among Christians why because there is so little Christianity among Christians so much of the hypocritical guise of the form of Christian piety but so little so nothing of the power of it discernable among us Had but Christ the least real influence on our hearts it would inflame and animate us with love had we any of that salt within us Mar. 9.50 the only preservative from putrefaction and rottenness of spirit it would be as the Naturalists observe of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unitive and bring along what our Saviour hath joyned with it the peace with others 'T is the propriety and peculiarity of the Gospel where 't is entertained to impress this well-natured quality and whereever 't is not impress'd 't will not be censorious to affirm in despite of all the glorious appearances to the contrary that those men have received the Gospel the name the grace of Christ in vain which will be demonstrated to you if I proceed to my second or last particular to shew you by what means Christianity undertakes to work this great work to beat our swords into plough-shares and our spears c. And that is by three strokes as it were and impressions upon our Souls 1. By inculcating a peculiar strain of Doctrines 2. By prescribing a peculiar Spirit 3. By setting before us a peculiar Example Every of these very proper moral instruments to this end though God knows the stubborn unmalleable weapons of our warfare have too-too often the honour or resisting and vanquishing them all For the first his peculiar strains of Doctrines they are of two sorts either they are the direct contrary to these swords and spears or else such by way of consequence and result Directly contrary such is that of not avenging our selves the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt. 5. not retributing of trouble or violence to the injurious but leaving God and his Vicegerents to work all these necessary acts of revenge or repaiment such is that of loving blessing praying for enemies and let me tell you not only our own but which is worth the considering our God's enemies For 1. such are all the cursers and persecutors of Disciples the true Christian's enemies there spoken of they are all God's enemies also as Saul's persecuting of Christians was the persecuting of Christ There is no possible separating the hatred of the Brethren from enmity to Christ And therefore Polycarpus an Apostolical person and Bishop and Martyr one of the first Angels of Smyrna in the Revelation commanding to pray for them that persecute us takes in not only the Heathen Powers and Princes the greatest enemies of God then living but in plain words the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the renouncers and enemies of the Cross i. e. certainly of Christ himself 2. Such were the Samaritans direct enemies of Christ and yet such 't will not be permitted the Disciples to curse Luke 9.55.3 Because the commandment of mercifulness lying on us proportionably to God's pattern to be merciful as our Father in heaven is merciful 't is there said that he is merciful to the evil as well as to the unthankful to those that have sinn'd against vertue in general as well as against that particular of gratitude and 't is clear God loves his enemies as well as ours and out of that love gave his Son for those that had sinned against the first as well as the second Table and consequently so are we obliged to do also Lastly because St. Paul's reason against avenging our selves is grounded on God's sole prerogative of punishing Malefactors Rom. 12.19 As it is written Vengeance is mine I will repay it saith the Lord. And this priviledge of God's sure extends to the punishing of his own as well as our enemies Having named this I need not mention any more plain Doctrines of direct contrariety to these hostile weapons If God hath left us no kind of enemies to hate neither our own nor his the first the ordinary object of our animosity and revenge the second of our very piety and zeal and so the furious and the pious sword the Jehu-zeal for the Lord of Hosts as well as that other for our selves the slaughtering of Christ's or the Christian's enemies be quite excluded out of our Commissions then sure there is no excuse for keeping so much profitable Metal in that unprofitable cutting piercing shape there is far more use of those materials in another form in that of the plough-share and pruning-hook the work of Repentance being still as necessary as that other of uncharitableness is unchristian But then this is not all that Christ hath done by way of pacifick Doctrines some other Doctrines he hath as effectually contrary to swords and spears though not so directly and visibly some mines more secretly to supplant this bloudy temper Such are his teaching his Disciples humility and meekness and patience and contentedness with our own four graces which if once received into our hearts are the breaking the bow the knapping the spear asunder the rending up all unpeaceableness by the roots What are the roots of strife and contentions among men or in St. James his style From whence come wars and fightings among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the greater and lesser size the piracies of the first or second magnitude are they not from the lusts that war and rage in your members What be those lusts Why the spawn of those two great sensual principles anger and desire

out of the special dispensatory of Heaven but as the ordinary diet and portion of mortal mutable Men I wish I could not add that our malady hath most highly thrived and prospered under our Physick more new kinds and varieties of sinning from all the Nations about us nay from Hell it self taken in incorporate and naturaliz'd among us in a few years of Gods sword being drawn his thunderbolts scattered among us a greater progress toward Atheism made generally in this Nation under this preaching of the rod than in many Ages before had been observable among us Let it be considered with some sadness and it will certainly appear to the eternal shame of a provoking people that to every degree of oppression and injustice that this Nation was formerly guilty of the thousand-fold were now a very moderate proportion to every oath that was formerly darted against Heaven there are now whole vollies of perjuries never did so course and sturdy so plain and boisterous a sin so perfect a Camel go down so glib and go over so easily To omit that prodigy of lying and slandering a vapour that came visibly out of Hell assoon as it was there resolved that innocence must suffer some sins as wasting as any in the whole inventory have of late grown so frequent and fashionable in the world that they have quite put off the nature of sin by being our daily food digested and converted into other shapes as if swallowed by a pious man who God knows must answer the dearest for his revolts they should turn into his substance become acts of piety of the highest size one such metamorphos'd transfigured sin is become able to commute and expiate for a hundred more that have not had the luck of that disguise and in a word our revolts are so prodigiously increased improved into such a mountainous vastness such a colony of none but gyantly shapes that though I cannot undertake to foretel our fate or affirm that we are those very men come to that very crisis upon which God by the purport of the doom in my Text will soon give over smiting any more which perhaps some might be so mad as to think an happy news if they could but hear of it and would be content to venture any hazard that this could bring on them yet this I shall from hence be able to pronounce dogmatically that should such a fate befal us either the Nation in general or any of us in particular should there be a respite of the rod before any laying down of the sins that call'd for it a cessation of arms betwixt heaven and earth before a cessation of hostilities between earth and heaven this were as the last so the worst of evils a calm to be dreaded beyond all the loudest tempests which will be the better evidenc'd and demonstrated to you if we proceed to the fourth and last particular the pitiful estate of the sinner when in this case God removes smiting Why c. To discern the sadness and deplorableness of this estate I shall need give you no sharper character of it than only this that 't is a condition that forceth God to forsake us in meer mercy to give over all thoughts of kindness to us and that the only degree of kindness left whereof we are capable In plain terms to that man or people that is the worse for stripes these two most unreconcileable contraries are most sadly true The removing of these stripes is the greatest judgment imaginable And yet 2. That greatest judgment is the only remaining mercy also Consider these two apart and you will see the truth of them 1. The removing the physick before it hath done the work is the greatest judgment even substraction of all grace downright desertion and nothing more fatal than that to him that cannot recover or repent of himself without the assistance of that physick strokes are not sent by God but as a last and necessary reserve when a long peace and prosperity have been tried and not been able to make any impression on sin nay perhaps have gone over to the enemies side taken part with sin prov'd its prime friend furnish'd it with weapons and ammunition enabled it to riot and grow luxurious and to think of being final Conqueror over the Spirit of God which had it been kept low it could not have done and in this case the weight and fortune of the whole battel lies on stripes and if those be commanded away by God if recall'd upon a first or second repulse if all Gods thunderbolts the only remaining hope have the retreat sounded to them what a destitute routed forlorn estate is the Soul then left in Had sin been wounded or worsted in the fight brought to some visible declination yet this withdrawing of those forces that gave this lusty assault would presently restore it to some heart and courage again would give it space to rally and recover strength and so oft it falls out that when afflictions have done their work mortified our excesses and so march home again to God in triumph over the enemy yet within a while after the smart is forgotten the very vanquish'd lust returns and gets strength again and as 't is oft in Thucydides story by that time the trophies are set up the baffled enemy regains the field and victory But when on the other side sin after the combate with Gods rod comes off unwounded and haile and the bruised and batter'd rod is seen to have retired also then this is the greatest fleshing of sin imaginable a perfect bloudless victory over grace over Gods merciful Spirit striving with us and nothing but haughtiness and triumph and obduration is to be lookt for after such successes And this is that sad state of desertion I told you of a leaving the poor soul like him that had fall'n among thieves wounded and half dead and not so much as one good Samaritan near to bind up or pour in the least drop of oyl into the wounds for 't is not imaginable that ease or peace so calm so soft so pusillanimous a creature as affluence or prosperity is should ever come in to the rescue should do such valiant acts when so much stouter sterner instruments have been so utterly repulsed And yet in this sad case the matter is not yet at the highest but which was the second part of the true but doleful Paradox this very desertion is the only tolerable mercy now behind Should God continue stripes and they still make the sinner more Atheistical this I say would but increase the load in hell Every improsperous stroke on the steel'd anvil heart will but add to the tale of oppositions and affronts and resistances and so to the catalogue of guilts and woes that sad arrear which another world will see paid distinctly and so the calling off or intercepting of these strokes i. e. these our unhappy advantages and opportunities of enhansing our score or reckoning is a

for heaven that unless they be followed with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full speed as in an hue and cry there is small hope of overtaking or bringing them back again to the earth And yet without them heaven must be fain to turn an unhabitable part of the world pars globi incognita as empty of Saints as it is full of glory without them Nemo Deum no man shall see God Could I imagine it possible for me to be instrument●● to you in this work to advise or direct you in this course this method of seeking your peoples souls so that God might one day find them in this temper in pace Sanctitate in peace and holiness I should put off all the reverence that I bear to this assembly all consideration of the business of this day and venture to be unseasonable that I might be useful to you in this point But I know there be no general rules that can promise themselves such a successfulness the variety of tempers must have different accommodations and well if after using of all means we can be able to save any The way most probable in my conceipt is the bringing men acquainted with the difference betwixt the first and second Covenant then pitching on the second as that that belongs to us Christians to shew them the condition of this covenant in the gross the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law of faith made up of commands as well as promises all the Gospel-precepts that join together to complete that Codex that law of Repentance self-denyal Charity the New creature which S. Paul interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith consummate by love or as S. James 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfected by works sincere impartial constant though not unsinning perfect obedience And then if you will have it in the retaile the Sermon in the mount in the 5 and 6 of Matthew will give it you completely were men but possess'd that those duties there mentioned with the ego autem but I say to you were duties indeed not only phrases and formes of speech that they are not only by grace made possible to a Christian an easie yoke light burthen and a command nigh unto thee Rom. 10.8 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the 72. render that place of Deuteron from whence it is cited but also most indispensably necessary without which nemo Deum none shall see God Gods oath being gone out against all others with a nunquam introibunt they shall never enter into his rest It would I conceive within a while be found necessary either to give over pretending toward heaven or else to observe those gesses that alone of all others can bring us thither and so the world of Christians be once more divided as Epiphanius saith it was in the first ages not into Orthodox and heretical for those are titles that every man will apply as he lists the one to himself and his adherents the other to all others that he disfancies not again into spiritual and carnal for those were abused too in Tertullians time as soon as ever he turned Montanist then strait nos spirituales we spiritual and all others animales psychici meer animal men but into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 godly and ungodly livers and so impiety injustice and uncharitableness be the grand heresies to be anathematized and peace and holiness the most Orthodox Christian tenets in our Religion But then for the atchieving this aim let me tell you that men must have more than Sermons to lead them the visible preachings of your lives must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cooperate and join in the work of drawing sinners to God or else 't will hardly prove successful you know the story in Gellius when that excellent counsel was given at Lacedemon by one that was vitâ defamatissimus infamous for a very ill life they were to take the counsel out of his mouth and appoint a good man to deliver it though a worse Orator Lib. 18.3 Two things the Gospel was first planted by teaching and miracles and those miracles in Scripture-phrase are called works and mighty works Now though the miracles be outdated yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works in the other sense must never be antiquated 't is they that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power belongs to the efficacy and force and mightiness of our preaching which if it be not added to our Sermons our threats will be taken for Mormo's our promises for delusions our exhortations out of Scripture for acts of tyranny and oppression laying those burthens on other mens shoulders which we will not touch with our own fingers But if our lives bear witness to our doctrine by letting them see us write those copies with our own hands which we require them to transcribe then as Polybius saith of Philopoemen that good Orator and good man and the goodness of the man was the special piece of his oratory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shall not only perswade but inforce our auditors This is the only honest way of insinuating our selves into our peoples affections by letting them see how hearty our exhortations are by our zeal to observing them our selves by shewing what miracles of reformation the Gospel is able to work on them by an essay of its efficacy on our own breasts And if this positive part of S. Pauls practice be perfectly con'd the negative will follow the non vestra not yours He that heartily and affectionately seeks the souls of his auditors will never pitch design on any thing else that is theirs the crown that belongs to him that converteth many to righteousness is too rich to receive luster or commendation from any inferior accession or acquisition from any thing that the vestra yours can signifie He that hath any consideration of the vestra yours in this work of a Pastor is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mercenary hireling that Christ so prejudiceth with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he flyes and he cares not for the sheep from no other topick of proof but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he is an hireling Joh. 10.13 And of what ill consequence 't was foreseen this would be in the Church you may conjecture by that one act of the administration of Gods providence in this behalf constantly observable through all ages That no Minister of Gods might be forc'd to such viler submissions driven out of that Apostolical generous ingenuity Freely have you received freely give into Gehazi's meanness and mercenariness selling and bartering that sacred function the gifts of the holy Ghost or the exercise of those gifts it is no doubt that Gods providence hath in all ages so liberally provided for endowing of the Church Among that people where he himself so immediately presided that saith Josephus it could not be called by the style of any other nation monarchy aristocracy but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither administred by Kings or Senates but

words run truly interpreted Luke i. 28 Hail thou that art highly favoured not as the Vulgar read Gratiâ plena full of Grace And again verse 30. Thou hast found favour with God So is it in the case of Mans Soul there is no power of nature no preparation of Morality no art that all the Philosophy or Learning in the World can teach a man which can deserve this grace at Christs hands that can any way wooe or allure God to be born spiritually in us which can perswade or intice the Holy Ghost to conceive and beget Christ in us but only the meer favour and good pleasure of God which may be obtained by our prayers but can never be challenged by our merits may be comfortably expected and hoped for as a largess given to our necessities and wants but can never be required as a reward of our deserts for it was no high pitch of perfection which Mary observed in her self as the motive to this favour but only the meer mercy of God which regarded the lowliness of his hand-maid Luke i. 48 Whence in the fifth place this Soul in which Christ will vouchsafe to be born must be a lowly humble soul or else it will not perfectly answer Maries temper nor fully bear a part in her Magnificat where in the midst of her glory she humbly specifies the lowliness of his handmaid But this by the way In the sixth place if we consider here-with John the Baptist his forerunner coming to prepare his way and his Preaching repentance as a necessary requisite to Christs being born and received in the World then we shall drive the matter to a further issue and find repentance a necessary preparation for the birth of Christ in our hearts For so the Baptist's Message set down Isai xl 3 Prepare the ways c. is here interpreted by the event Matth. iii. 2 Repent for the Kingdom of God is at hand as if this Harbinger had no other furniture and provision to bespeak in the heart that was to receive Christ but only repentance for sins I will not examine here the precedence of Repentance before Faith in Christ though I might seasonably here state the question and direct you to begin with John and proceed to Christ first repent then fasten on Christ only this for all the promises of Salvation in Christ are promised on condition of repentance and amendment they must be weary and heavy laden who ever come to Christ and expect rest Matth. xi 28 And therefore whosoever applies these benefits to himself and thereby conceives Christ in his heart must first resolve to undertake the condition required to wit Newness of life which yet he will not be able to perform till Christ be fully born and dwell in him by his enabling graces for you may mark that Christ and John being both about the same age as appears by the story Christ must needs be born before Johns Preaching so in the Soul there is supposed some kind of Incarnation of Christ before repentance or newness of life yet before Christ is born or at least come to his full stature and perfect growth in us this Baptist's Sermon that is this repentance and resolution to amendment must be presumed in our Souls And so repentance is both a preparation to Christs birth and an effect of it for so John preached Repent for c. Matth iii. 2 And so also in the same words Christ preaches Repent c. Matth. iv 17 And so these two together John and Christ repentance and Faith though one began before the other was perfected yet I say these two together in the fully regenerate man Fulfil all righteousness Matth. iii. 15 In the seventh place you may observe that when Christ was born in Bethlehem the whole Land was in an uproar Herod the King was troubled and all Jerusalem with him Matth. ii 3 which whether we apply to the lesser city the Soul of man in which or the adjoyning people amongst whom Christ is spiritually born in any man you shall for the most acknowledge the agreement for the man himself if he have been any inordinate sinner then at the birth of Christ in him all his natural sinful faculties are much displeased his reigning Herod sins and all the Jerusalem of habituate lusts and Passions are in great disorder as knowing that this new birth abodes their instant destruction and then they cry oft in the voice of the Devil Mark i. 24 What have we to do with thee Jesus thou Son of God Art thou come to torment and dispossess us before our time If it be applied to the Neighbour Worldlings which hear of this new convert then are they also in an uproar and consult how they shall deal with this turbulent spirit which is made to upbraid our ways and reprove our thoughts Wisd ii which is like to bring down all their trading and consenage to a low ebb like Diana's Silver-smith in the Acts Chap. xix 24 which made a solemn speech and the Text says there was a great stir against Paul because the attempt of his upstart doctrine was like to undo the Shrinemakers Sirs ye know that by this craft we have our wealth And no marvel that in both these respects there is a great uproar seeing the spiritual birth of Christ is most infinitely opposite to both the common people of the World and common affections of the Soul two the most turbulent tumultuous wayward violent Nations upon Earth In the eighth and last place because I will not tyre you above the time which is allotted for the trial of your patience you may observe the increase and growth of Christ and that either in himself in Wisdom and Stature c. Luke ii 52 or else in his troop and attendants and that either of Angels to minister unto him Matth. iv 11 or of Disciples to follow and obey him and then the harmony will still go currant Christ in the regenerate man is first conceived then born then by degrees of childhood and youth grows at last to the measure of the stature of this fulness and the Soul consequently from strength to strength from vertue to vertue is increased to a perfect manhood in Christ Jesus Then also where Christ is thus born he chuses and calls a Jury at least of Disciple-graces to judge and fit upon thee to give in evidence unto thy Spirit That thou art the Son of God Then is he also ministred unto and furnished by the Angels with a perpetual supply either to increase the lively or to recover decayed graces So that now Christ doth bestow a new life upon the man and the regenerate soul becomes the daughter as well as the Mother of Christ she conceives Christ and Christ her she lives and grows and moves in Christ and Christ in her So that at last she comes to that pitch and height and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that St. Paul speaks of Gal. ii

admiration of Gods excellency which was a kind of glorifying his power and those Philoponus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect exact Naturalists who from physical causes ascend to divine Witness Galen de Vsis partium where from the miraculous structure of the foot he falls off into a meditation and hymn of Gods Providence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psalm or holy Elogy of him that hath so wonderfully made us So Hermes in his first Book of Piety and Philosophy makes the only use of Philosophy to return thanks to the Creator as to a good Father and profitable Nurse which duty he professes himself resolved never to be wanting in and after in the latter end of his fifth Book he makes good his word breaking out into a kind of holy rythme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The like might be shewed in some measure out of others more Classick Heathen Writers which may briefly serve to upbraid our defects and aggravate our offence if we with all our natural and spiritual light go on yet in learning as travellers in peregrination only either as curious inquisitors of some novelties which they may brag of at their return or else having no other end of their travel but the journey it self without any care to direct our studies to the advancement either of Gods glory in other or graces Kingdom in our selves For this is the thing no doubt here aimed at and the performance of it as strictly required of us Christians and that not some only of us but as many as the commandment is here given to every man every where So I come to my last particular the extent and latitude of the persons with whom this Covenant is made and from whom this condition is exacted All men every where Now the universality of the persons reflects either to the preceeding words Commands or to the subsequent the matter of these commands Repentance From the first the point is that Gods Commands were made known by the preaching of the Gospel to all men every where From the 2. that the Repentance here meant is necessary to every man that will be saved For the first it hath been already proved out of Scripture that the vocal articulation of Gods commands the sound and preaching of the Gospel hath gone out into all the World and that not Vniversis but singulis directed and promulged at least to every Creature Mar. xvi 15 the whole Gentile World has title to it Now for the spiritual efficacy of this Voice the demonstration of the spirit and of power hath not this also waited on the Voice and in some kind or other evidenced it self in the like extensive latitude Yes no doubt for there being two effects of the preaching of the word either converting or hardening either dissolving the Wax or stiffening the Clay you shall in every man be sure to meet with one of them For the conversion what a multitude came in at the first noise of it primo manè as soon as ever the Sun of righteousness began to dawn In the ancient Sea-fights they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little light Ships 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Zenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say Thucydides and Polybius which they sent out as spies in the night or at day break to bring word how the Seas were cleared that so they might dare to make use of the first opportunity to go out with their whole Navy Thus was Job and some few other Gentiles before the Gospel and Cornelius at the dawning of it sent before in a manner ut lembi ante classem to spy and bring word whether the Gentiles might enter and be received and these returning to them like Noahs Dove in Gen. viii 11 with an olive leaf in her mouth as a token of Peace and Safety to all that would venture then did the whole Navy and Troop follow then did the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the many the root the common people of the World out of all Nations and conditions some hasten and run and croud for a part in this Salvation and the Glory of the Lord was revealed and all flesh saw it together as it is in the phrase of the Prophecy Isai xl 5 or in the words of the Story They were daily added to the Church such as should be saved Look but on the Doctor of the Gentiles as he sits in his Chair in Tyrannus his School Acts xix 10 and you shall find that at that one Lecture which indeed was two years long all the lesser Asia heard the word of the Lord Jesus both Jews and Greeks The 3000. Souls which were added to the Church at St. Peters Sermon Act. ii 4 was a sufficient hours work and a thing so admired by the wise men of the Gentiles that they imputed it magicis Petri artibus veneficis carminibus saith Austin to some incantations and magical tricks which Peter used And they got the dying oracle to confirm it with some supposititious Verses to the purpose forged by them that the Christian religion was raised by Peters Witchcraft and by it should last 365. Years and then be betrayed and vanish But had these same Gentiles in this humour of malice and prejudice seen a third part of the Roman World all the Proconsular Asia converted by one Pauls disputations they would certainly have resolved that all the Sorcery of Hell or Chaldaea could never have yielded such miraculous enchantments And this the Sons of Sceva had experience of Acts xix 14 who with all their Exorcisms and the name of Jesus added to them could not yet imitate the Apostles in any one miracle but the Devil was too hard for them wounded overcame prevail'd against them Briefly 't was more than the magick either of Men or Devils which so convinced the Artificers of Hell that they brought out their Books and burnt them openly which beside the price of their most profitable skill were rated at 50000. pieces of silver which is computed to be about 6250 l. So mightily grew the word of God and prevailed and the first effect of it conversion was miraculously manifest though not on all yet on many of all people every where Now for the other effect of it the hardning of obdurate Atheists look on Acts xix 9 where it is plain that for all Pauls Logick and Rhetorick disputing and perswading for the space of three months many were hardned and believed not They had within them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theodoret calls it a heart that would reverberate either precept or instruction and make it rebound against the hand that sent it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Philoponus phrases it in his 1. l. de animâ their spirits fatned and incrassated within them stall'd up and fed to such a brawniness that neither the understanding nor the affections were capable of any impression and so their condition proved like that

his Servants i. e. remain errand Atheists under a Christian profession who by letting loose either their wits to prophane jests or their reason to Heathenish conceits and disputings or their actions to all manner of disobedience demonstrate that indeed they care not for God they scarce remember his name Neither is he in all their thoughts Psalm x. 4 In the next place walking after their own lusts is giving themselves liberty to follow all the directions of corrupt polluted nature in entertaining all conceits and practices which the pride of their understandings and rankness of their affections shall propose to them in opposition to God And this without any reluctancy or twinge of conscience walking on as securely and confidently as if it were indeed the right high-way So that now you have seen the outside of the Text and lookt it over in the gross 't is time to survey it more particularly in its parts and those are two 1. The sin of Atheism and the subjects in which it shews it self There shall come in the last days Scoffers 2. The motive and impellent to this sin a liberty which men give themselves to walk after their own lusts And first of Atheism and the subjects in whom it shews it self In the c. Where you may note that the words being in form of a prophecy do note a sort of people which were to come in respect of St. Peter who writes it And though in its first aspect it refers to the period of the Jewish Nation and destruction of Jerusalem takes in the parallel state of things under the last Age and dotage and declination of the Word Accordingly we see at the 24. of St. Matthew the Prophecy of both as it were interwoven and twisted into each other so that what St. Peter saith shall be we may justly suspect is fulfilled amongst us his future being now turned into a present his prophecy into a story In the Apostles times when Christianity was in the Cradle and wanted years and strength to move and shew it self in the World there were but very few that would acknowledge it many Sects of Philosophers who peremptorily resolved themselves against this profession join'd issue with the Apostles in assiduous disputation as we may find in the seventeenth of the Acts. Amongst those the Epicureans did plainly deny that there was any God that governed the World and laught at any proof that Moses and the Prophets could afford for their conviction And here a man might think that his Prophecy was fulfilled in his own days and that he needed not to look beyond that present Age for store of Scoffers Yet so it is that the infidelity which he foresaw should in those last Ages reign confidently in the World was represented to him in a larger size and uglier shape than that of the present Philosophers The Epicurean unbelief seem'd nothing to him being compared to this Christian Atheism where men under the Vizard of Religion and profession of Piety are in heart arrant Heathens and in their fairest Carriages do indeed but scoff and delude and abuse the very God they worship Whence the note is that the profession of Christianity is mixed with an infinite deal of Atheism and that in some degree above the Heathenism of the perversest Philosophers There were in St. Peters time Epicureans and all Sects of Scoffers at Christianity and yet the Scoffers indeed the highest degree of Atheism was but yet a heaving it would not rise and shew it self till the last days 'T is worth observing what variety of stratagems the Devil hath always had to keep us in defiance with God and to nourish in us that hostility and enmity against Heaven which is so deep and predominant in himself He first set them a work to rebel and fortify themselves against God and make themselves by building of a Tower so impregnable that God himself could not be able to disperse them Gen. xi 4 Afterwards when by the punishment and defeating of that design the World was sufficiently instructed that no arm of flesh no bodily strength could make resistance against Heaven when the body could hold out in rebellion no longer he then instructs the inward man the Soul to make its approaches and challenge Heaven Now the Soul of man consisting of two faculties the Vnderstanding and the Will he first deals with the Understanding and sets that up against God in many monstrous fashions first in deluding it to all manner of Idolatrous worship in making it adore the Sun the Moon and the whole Host of Heaven which was a more generous kind of Idolatry Afterwards in making them worship Dogs and Cats Onions and Garlick for so did the Egyptians and this was a more sottish stupid affection a man would wonder how the Devil could make them such Fools Afterward he wrought still upon their understanding in making them under pretence of two laudable qualities admiration and gratitude admiration of any kind of vertue and gratitude for any good turn to deify and worship as gods any men which had ever done either their Nation or private persons any important good or favour So that every Heros or noble famous man as soon as he was dead was worshipt 'T were long to shew you the variety of shifts in this kind which the Devil used to bring in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gentiles i. e. their worshipping of many gods In brief this plot lasted thus till Christianity came into the World and turn'd it out of Doors and at Christs Resurrection all the gods of the Heathen expired However the Devil still stuck close to that faculty of the Soul which he had been so long acquainted with I mean the understanding and seeing through the whole World almost the Doctrine of Christ had so possest men that he could not hope to bring in his Heathen gods again he therefore hath one design more on the understanding seeing 't is resolved to believe Christ in spight of Heathenism he then puzzles it with many doubts about this very Christ it is so possest with He raises up in the first Ages of the Church variety of Heresies concerning the union of his natures equality of his person with the Father and the like and rung as many changes in mens opinions as the matter of Faith was capable of There was no truth almost in Christianity but had its Heretick to contradict and damn it Now since at last reason and truth and the power of Scripture having out-lived in a good degree fundamental error in opinion hath almost expuls'd the Devil out of the head or upper part of the Soul the Understanding his last plot is on the heel i. e. the Will and Affections and that he hath bruised terribly according to that Prophecy Gen. iii. 15 He deals mainly on our manners and strives to make them if it be possible sinful beyond capability of mercy And this design hath thrived with him wonderfully he hath

mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † See v. 6. * See v. 8. ‖ from or because of the way of † See v. 6. * See v. 8. ‖ are g●ddy 〈◊〉 turned round † see v. 6. * stilled the storms into a calm ‖ see v. 8. † saltness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * diminished not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ evil oppression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † solitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when they return to the Law Chald. * Who is wise he will lay up these things and they ‖ bounties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ prepared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Psal 57.7 † I will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ from above † unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * skyes see note on Psal 57. c. ‖ or upon † cast my * s●it ‖ Hadst † distress 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or my praise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them Syr. Deum pro ipsis co●precatus Castel ‖ the adversary † or good wicked * usure● seise on ‖ his end be to destruction and in the next generation● ‖ and broken in heart to slay him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † This is or shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * walk or go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ about its declining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † is emaciated from * this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ They will curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † they have risen up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * and shall be put to shame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ oppose pursue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ a people of voluntary oblations † ar●y or ●ortes * the sanctuary ‖ thy children shall be to thee the dew from the womb of the morning * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world to come Chald. † nation● he shall fill them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * strike through see v. 5. the head ever much land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Edit Pamel p. 586. G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ secret or c●●nsel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † studied by or found by or in all their purposes or des●gns * honour and glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ him a name or memorial by or of his wonderfull † gracious * or spoil see note d. ‖ virtue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † fidelity * are they to all that do the● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Hallelujah see note a. on Psal 111. † be delighteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ look upon his oppressors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Hallelujah † exalteth himself to dwell * Who humbleth himself to behold in heaven and in earth ‖ setteth the barren in a family a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ barbarous people † to or for his holiness * power ‖ turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † lake of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † So also the Jewish Arab who having begun the former Psalm with even as O Lord thou diddest when Israel went out of Aegypt c. begins this with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even so O Lord thou dost not or do thou not to us what we deserve but to thy name c. So Kimchi notes it of some copies 'T is not with us O Lord not with us ‖ breath or ●u●o●r † the small with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adde * upon you upon you and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ heavens of heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ I desired that the Lord would hear my voice my † That he would incline * and in my days I will call upon him ‖ found me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † or little ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * flight see note on Psal 31. ● ‖ I pray thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ with inlargement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † is to me among my helpers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * look upon see note on Psal 112.2 ‖ in the name of the Lord will I trust therefore I will see note a. † see v. 10. ‖ or flamed † In the name see v. 10. ‖ Chaff Syr. * to ruine or falling ‖ is the gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † so the Jewish Arab. † was fr●● the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † and hath shined upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ obser●e see note a. † That also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * that ‖ very much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ to any great de●●ee † to observe or that he may observe thy word * laid up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † consider or behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Rende● unto † I will * is taken up in longing

Paraphrase 3. Their malice and avarice is great and accordingly their consultations and designs very treacherous and bloody and cunningly managed for the invading this Nation which so neerly relates to thee but especially thy Temple which is among us either as that which seems to secure thy protection over us or as by the magnificent structure and riches thereof it invites them to pillage it 4. They have said Come and let us cut them off from being a Nation that the name of Israel may be no more in remembrance Paraphrase 4 And their joynt resolution is that they will imploy all their strength utterly to destroy us to invade and possess themselves of the land and finally to root out all the inhabitants 5. For they have consulted together with one consent they are confederate against thee 6. The Tabernacles of Edom and the Ishmaelites of Moab and the Hagarens 7. Gebal and Ammon and Amalek the Philistims with the Inhabitants of Tyre Paraphrase 5 6 7. To this end a multitude of Nations have from time to time combined and joyned in the same malitious purpose if not altogether yet all in their several seasons some after and taking advantage by the others Thus the Idumeans and Arabians of both sorts those of the posterity of Ismael and from Cethura the Moabites and Syrians and Ammonites and Amalekites and Philistims and Tyrians the neighbours but inveterate enemies of this Kingdom 2 Sam. 8.11 8. Assur also is joyned with them they have holpen the children of Lot Paraphrase 8. And thus at length the Assyrians either as confederates with them or as the principal invaders under Salmanasar and Senacherib on the same destructive and bloody design that had been of old espoused but could not then be effected by the Ammonites and Moabites have now contributed their utmost to the wasting and destroying this land and so been successful instruments of delivering us up to these our neighbours rapines See note c. 9. Do unto them as unto the Midianites as to Sisera as to Jabin at the brook of Kison 10. Which perished at Endor they became as the dung of the earth Paraphrase 9 10. But this their malice to us is not likely to succeed well to them but shall bring upon them the like destructions which have from time to time befallen the enemies of this Church and chosen people of God not by their own strength but by Gods special interposing for us even such as befell the host of Midian when by Gods direction to Gideon they were discomfited by no more than Three hundred Men a most disproportionable number with empty pitchers and lamps in them Judg. 7.16 and by the sword of the Lord and of Gideon v. 18. such as under the conduct of Deborah befell Jabin King of Canaan who was discomfited and Sisera Captain of his host slain by Jael a woman Judg. 4.21 which fight as it was near the River Kishon Judg. 4.7 and v. 21. so Endor near to Megiddo and Tanaach Judg. 5.19 was the peculiar place where the slaughter was made wherein that whole host was utterly destroyed 11. Make their nobles like Oreb and like Zeeb yea all their Princes as Zeba and as Zalmunna 12. Who said Let us take to our selves the houses of God in possession Paraphrase 11 12. Such as when in the pursuit of Gideons victory over the Midianites there were four Kings slain Oreb and Zeeb Judg. 7.25 and Zeba and Zalmunna Judg. 8.12 So shall it fare with all those that design to oppress and despoil Gods people and the possessions setled on them by God or to invade his Temple and sacrilegiously pillage the riches thereof 13. O My God make them like a wheel as the stubble before the wind 14. As the fire burneth a wood and as the flame setteth the Mountains on fire Paraphrase 13 14 1● Thou O Lord shalt in thy time when they have been thy scourge to chastise us proceed in great severity against them use them as the husbandman doth the chaffe in a threshing floor first threshing then winnowing and then burning it up and so shalt thou afflict them dissipate them and finally consume them 15. So persecute them with thy tempest and make them afraid with thy storme 16. Fill their faces with shame that they may seek thy name O Lord. Paraphrase 16. Thy severity toward them may be more for their advantage than any prosperity could be when they discern themselves disappointed and discomfited in their enterprises of malice this may possibly work upon them and bring them to the acknowledgment of thee 17. Let them be confounded and troubled for ever yea let them be put to shame and perish 18. That men may know that thou whose name alone is Jehovah art the most high over all the earth Paraphrase 17 18. But if this be not the success of it 't is then just with thee that they should be delivered up to everlasting confusion and destruction that others though not they may be instructed by it and brought by the sight of thy judgments on proud obdurate Atheists to acknowledge thee to be what thy Name Jehovah imports the one supreme ruler and disposer of all the men in the world Annotations on Psal LXXXIII V. 1. Silence From the two acceptions of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be silent and to be like is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here variously interpreted The LXXII Latine Syriack Arabick and Aethiopick agree to read it in the latter notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who shall be likened to thee But the Chaldee by reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold not thy peace determine it to the former And so doth the Context the verse consisting of two phrases more both to the same purpose V. 3. Hidden ones The Chaldees rendring may here deserve to be considered Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render secret ones they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are hidden in thy treasures and so Abu Walid those that are kept by thee And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is certainly used Ps 17.14 thou shalt fill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy hidden i. e. thy treasure and Ezek. 7.22 They have polluted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my treasure And therefore in this sense it is most probable to be used in this place also All the question is what is meant by Gods treasure and that is not improbably solved by the Chaldee in that place of Ezek. 7.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earth or land of the house of my Schechinah or habitation the land or people of the Jews among whom Gods house or place of residence was or rather the Temple or Sanctuary it self which is expresly said to be that which should be defiled their holy places v. 24. my sanctuary and my house chap. 8.6 and 9.6 and 7. of which God was justly thought to have such a special care and yet which was for their sins v.