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The Sixty Fifth Psalm.

TO the chief Musician, A Psalm and song of David.

[Paraphrase.] The sixty fifth Psalm is a thankful commemoration of God's mercies and deliverances; probably of his restoring plenty v. 9, 10, 11, 12. after the three years famine, 2 Sam. 21.1. composed by David to be sung by the quire, and to that end committed to the Praefect of his Music.

1. Praise waiteth for thee, O God, in Zion; and unto thee shall the vow be performed.

To thee, O Lord, our solemnest praises are most due, and the richest of our vowed oblations, or free-will offerings.

2. O Thou that hearest prayer, unto thee shall all flesh come.

Thy property it is, to give a favorable audience to all petitions that are duly and faithfully presented unto thee by any obedient servant of thine. This thou hast now most graciously done to me, (see 2 Sam. 21.1. where David inquired, and the Lord answered &c.) And this is an encouragement, and obligation to all such to make their constant addresses to thee, and to all others to hasten to qualify themselves for a capacity of that invaluable privilege, to betake themselves to God's service, that so they may have this freedom and dignity of access unto him.

3. Iniquities prevail against me; as for our transgressions, thou shalt purge them away.

Our sins have justly deserved thy displeasure, and been of force to make a sepa • ation between thee and us; but thou art graciously pleased to afford us thy free pardon of them, to deal with us and accept our prayers, as if we had not thus provoked thee.

4. Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy Temple.

This is a most blessed condition, to be in the number of those to whom thou art pleased to afford that confidence of presenting their prayers unto thee, and to permit them to come to that place where thou art graciously pleased to exhibit thy presence, and there to be partakers of all the joys which are consequent hereto, the offering up prayers, receiving most gracious answers from God, and returning him praises for them. This indeed is a blessed and heavenly portion, sufficient to satisfy any man.

5. By terrible things in righteousness wilt thou answer us, O God of our salvation, who art the confidence of all the ends of the earth, and of them that are afar off upon the sea;

And thus art thou pleased to deal with us, to afford us infinite mercy, marvelous exceeding great dignations, and thereby to demonstrate thyself to be our only savior and redeemer; and not of us only but of all the men of the world, of those that inhabit the remotest Islands: there is none to be relied on for any relief, but only thou.

6. Which by his strength setteth fast the mountains, being girded with power;

Thy strength it is, O thou mighty God, by which only the stablest and firmest parts of the world have their whole stability;

7. Which stillest the noise of the seas, the noise of their waves, and the tumult of the people.

'It is thou only that canst restrain the roaring waves and surges of the sea, from being very hurtful and mischievous: and so in like manner a mad, tumultuous, and rebellious people none can restrain, or return to their obedience, but only thou. And thus thou hast now been pleased to do.

8. They also that dwell in the uttermost parts of the earth are afraid at thy tokens: thou makest the outgoings of the morning and evening to rejoice.

The illustrious acts of thy providence are such, in dissipating the machinations of wicked men, and protecting, supporting, and delivering those that adhere and keep close to thee, that they extort dread, and joy, awe, and thanksgiving, acknowledgment of thy justice and mercy from all, even the most barbarous men in the world.

9. Thou visitest the earth and waterest it; thou greatly inrichest it with the rivers of God, which is full of water: thou preparest them corn, when thou hast so provided for it.

Thy gracious providence is discernible, as in the dearths and famines, so in restoring fruitfulness to the land; a work of God's special care and favor, in opening the clouds of heaven, to water and refresh and enrich the parched earth, and give it all that plenty, those clouds being as it were God's storehouse, and that very richly replenished, and the earth so placed by God's wisdom in the creation, that they should be ready to answer and satisfy all the wants thereof, whensoever God should see fit to distill and rain them down upon it.

10. Thou waterest the ridges thereof abundantly, thou settlest the furrows thereof, thou makest it soft with showers, thou blessest the springing thereof.

And indeed by the seasonable dispensing of this it is, that the ground is prepared to send forth increase, when the corn is sowed in it; and by the same again, whereby it prospers and thrives after it is come up.

11. Thou crounest the year with thy goodness, and thy paths drop fatness.

Thy bounty it is, by which all the fruits of the seasons of the year are afforded us so plenteously: The clouds, from the rain whereof all this plenty proceeds, are by thy special direction and providence appointed so to do.

12. They drop on the pastures of the wilderness and the little hills rejoice on every side.

They distill and fall on the dry and desert places; and by that supply, the lesser hills, which are at the foot of the greater, become extremely fruitful.

13. The pastures are clothed with flocks, the valleys also are covered over with corn: they shout for joy, they all sing.

And so all fertility, both of the slocks and grain, comes down as a gift of thine, a bountiful largess from thy treasury, for which thou art forever to be magnified.

Annotations on Psalm LXV.

[ a.] V. 1. Waiteth] From 〈 in non-Latin alphabet 〉 siluit, is 〈 in non-Latin alphabet 〉 silence, which being applied to man toward God, generally signifies a quiet reliance and dependence on him. And thus the Interlinear rendereth here, tibi silentium laus, silence to thee is praise; & the Chaldee accords, 〈 in non-Latin alphabet 〉 &c. Before thee praise is reputed as silence: It would rather be, silence as praise. And that thus it should signify here, the context inclines, being a solemn acknowledgement of his readiness to relieve all that come to, and wait, and depend on him. And if that be it, than the only question is, whether being join'd to 〈 in non-Latin alphabet 〉 praise, it be to be rendered without, or with a copulative. There is no copulative in the Hebrew, and therefore literally it will thus be rendered, 〈 in non-Latin alphabet 〉 Silence to thee (i. e. A quiet waiting or depending on thee) is praise. But it is so ordinary in the Psalms to omit, and yet understand, the copulative ו and, that there will be no reason to doubt but that so it may be here also, To thee silence and praise, O God — i. e. To thee belongeth, or is due each of these. But the Jewish Arab renders it, praise becometh thee, O God; and Abu Walid, To thee is praise besitting, becoming, due, convenient for thee, referring 〈 in non-Latin alphabet 〉 to the theme 〈 in non-Latin alphabet 〉 to be like, or agreeable: and in this rendering all the ancients (save only the Chaldee) agree, 〈 in non-Latin alphabet 〉 say the LXXII. praise becometh thee; 〈 in non-Latin alphabet 〉 it is decent for thee, the Syriac; agrees to thee, the Arabic; and so the rest.

V. 5. Terrible things] 〈 in non-Latin alphabet 〉 from [ b.] 〈 in non-Latin alphabet 〉 timuit, reveritus est, signifies sometimes terrible, sometimes wonderful things, anything that exceeds either in greatness or quality. In the latter we have it Deut. x. 21. speaking of God, He is thy praise, and he is thy God, that hath done for thee these great and terrible things; 〈 in non-Latin alphabet 〉 i. e. 〈 in non-Latin alphabet 〉 strong things, saith the Targum, great, exceeding, wonderful things, and those acts of mercy, and not of justice or punishment; and so here it appears to signify, being joined with 〈 in non-Latin alphabet 〉 answering us, or granting us, in answer to our prayers, (so 〈 in non-Latin alphabet 〉 signifies to answer a request, to hear a prayer ) and with 〈 in non-Latin alphabet 〉 in righteousness, which frequently imports mercy. The Lxxii. accordingly read it 〈 in non-Latin alphabet 〉 wonderful.

V. 5. See] 〈 in non-Latin alphabet 〉 the sea is frequently [ c.] set to denote the Islands that are incompast with the sea on every side, and being here opposed to 〈 in non-Latin alphabet 〉 the ends or extreme parts of the earth, i. e. the continent, it is set to signify all the farthest distant angles or Islands of the world, and so is joined with 〈 in non-Latin alphabet 〉 , those that are far removed, and so will best be rendered to the letter, the sea of them that are fa • thest off, and explained by the Chaldee, who read 〈 in non-Latin alphabet 〉 an • o • the Islands of the sea, 〈 in non-Latin alphabet 〉 which are remote from the continent. The Syriac render the sense most fully, 〈 in non-Latin alphabet 〉 the remote nations.

[ d.] V. 8. Outgoings] From 〈 in non-Latin alphabet 〉 prodiit, processit, is 〈 in non-Latin alphabet 〉 egressio, and is ordinarily applied to the sun, and then best rendered rising. So Psal. xix. 6. 〈 in non-Latin alphabet 〉 his going forth, i. e. his rising, is from the end of the heavens, i. e. extreme part of the horison. So Psal. Lxxv. 6. For promotion cometh neither 〈 in non-Latin alphabet 〉 from the going out (i. e. from the rising of the sun, the East ) nor 〈 in non-Latin alphabet 〉 from the evening, or sun-set, or west. In proportion with which place (where 〈 in non-Latin alphabet 〉 out-going, and 〈 in non-Latin alphabet 〉 evening, or sun-set, or west, are set opposite) it will be most fit to interpret the phrase here, that the out-going of the morning shall be literally the rising of the sun, or morning star, the forerunner of the sun, and by metonymy, the East, or one extreme part of the world, and again that used for the men that inhabit it; and the evening, on the other side, not the out-going of the evening, or r • si • g of the moon or stars, but literally the place of the suns setting, the west, and so the inhabitants of that other extreme part. And so both together be equivalent with [those that dwell in the utte • most parts of the earth,] in the beginning of the verse.

[ e.] V. 9. Visitest] That 〈 in non-Latin alphabet 〉 signifies visiting, in the notion either of mercy or punishing, and here belongs to the former in mercy, there is no question. The difficulty is in the following word 〈 in non-Latin alphabet 〉 , which from 〈 in non-Latin alphabet 〉 discurrit cum fremitu, running about with a noise, as an hungry or thirsty Lion, may signify to make thirsty. This word 〈 in non-Latin alphabet 〉 the Arabs use frequently of parched or dry ground, which opens the mouth as it were, to beg for shours. Thus a dry ground is called 〈 in non-Latin alphabet 〉 Ps. cxLiii. 6. a thirsty land. And thus the longing soul, (in the word here used) 〈 in non-Latin alphabet 〉 , is joined with the hungry soul, and by that conjunction seems to signify the thirsty soul, Psal. cvii. 9. The Chaldee there renders it 〈 in non-Latin alphabet 〉 empty. And thus is 〈 in non-Latin alphabet 〉 used for appetite or desire, Gen. iii. 16. and Gen. iv. 7. and so the verb is frequently used by the Rabbin's. And then as Ibn Ezra, and Kimchi prefer this notion, so the rendering, they think, will most probably be, 〈 in non-Latin alphabet 〉 Thou hast visited in mercy, i. e. blessed the earth, or land, 〈 in non-Latin alphabet 〉 after thou hast made it dry, or thirsty, 〈 in non-Latin alphabet 〉 thou hast or dost enrich it greatly; i. e. Thou, the same God, which hast punished and made thirsty, dost again return in mercy, and enrich it also, restorest plenty to it. Thus it was in the story after the three years famine 1 Sam. xxi. 1. and is most probably the m • aning of this passage; as all t • at follows of the plenty. But others interpret it in the notion of watering: 〈 in non-Latin alphabet 〉 , saith the Jewish Arab, thou hast watered; and to that Abu Walid inclines, and so the Chaldee, and Syriac, and Lxxii. whose authority may prevail for that.

V. 9. When] The only difficulty [ f.] of this v. 9. will be removed by rendering 〈 in non-Latin alphabet 〉 for, or quandoquidem; for thus it lies: Thou with thy divine blessing and providence 〈 in non-Latin alphabet 〉 visitest, i. e. takest care for the earth 〈 in non-Latin alphabet 〉 , all that is here below, particularly the field that bears fruits or corn, 〈 in non-Latin alphabet 〉 and waterest it (from 〈 in non-Latin alphabet 〉 , in Piel 〈 in non-Latin alphabet 〉 rigavit ) 〈 in non-Latin alphabet 〉 thou inrichest it exceedingly. Then follows 〈 in non-Latin alphabet 〉 — the river of God is full of water, i. e. the clouds, which God hath prepared to be receptacles of waters, from thence, when he pleaseth, to pour down upon the earth; they are always kept full for any uses. And hereby thou preparest their corn, by the former and the latter rain thou makest fruitful seasons, 〈 in non-Latin alphabet 〉 for so thou hast founded it, i. e. the earth; i. e. God hath so placed the earth in the midst of waters, waters in the bowels of it, and waters in the clouds hanging over it, (the keys whereof are peculiarly kept in his hand, say the Jews, as the keys of life and resurrection, see note on Act. xiv. a.) that as he can, if he please, overthrow and destroy it presently, as in the deluge he did, for the sins of the old world, (see 2 Pet. iii. 5.) so, if our provocations do not withhold his hand, he will replenish, and enrich it constantly by these means. To this sense the ancient Interpreters agree: the Lxxii. read, 〈 in non-Latin alphabet 〉 for so is the preparation, the earth was after this manner prepared; and the Syriac, 〈 in non-Latin alphabet 〉 when thou foundedst or establishedst it; and the Chaldee, 〈 in non-Latin alphabet 〉 seeing thou hast so founded it.

[ g.] V. 10. Waterest] In this v. 10. is set down the way by which the rain enricheth the earth, that is prepared for corn, and makes it fruitful. First, after ploughing it comes down and moistens the earth, waters the ridges, or ground cast up; so 〈 in non-Latin alphabet 〉 signifies, 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to be watered or moistened and 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 . Of this saith Abu Walid, that in Arabic with th it signifies a cleft, and with t, that which the plough cleaves in the earth, a furrow. But R. Tanchum saith that with th it is indeed a cleft, by reason of something wanting to fill the place, but with t, it signifies the lines or ridges of earth betwixt two furrows. And whereas the Arabic Lexicographers (by name Al Kamus ) render it a furrow, he saith it may be so called from the efficient cause of it, because the making the furrows and turning the earth out of them, occasioneth the raising of the other. The interlinear renders it lira, the Lexicographers porca, the upper and drier ground betwixt the drains or furrows. And this, as it is laid dry, and so fitted for the receiving, and giving root to the corn, so it wants the benefit of showers from heaven to refresh it, and so God bestows them upon it. Then follows 〈 in non-Latin alphabet 〉 . That the Jewish Arab renders, the rain descends on the furrows of it. Abu Walid thinks that 〈 in non-Latin alphabet 〉 hath here the signification of abounding, increase, flourishing; the Arabic nazeta, which answers it in the sense of descending, signifying that. Then for 〈 in non-Latin alphabet 〉 he thinks it all one with 〈 in non-Latin alphabet 〉 precedent, and so to signify, as he conceived of that, a furrow; but still this in R. Tanchums notion of that, the mould which, by making the furrow, is cast up, which therefore Castellio reads glebas the clods, of which it is here said, that God depresseth them, so 〈 in non-Latin alphabet 〉 literally signifies, makest them to descend, the earth that is cast up in ridges sinks down and fills up the vacuities, and so is in a fitter posture for the growing of the corn, and is done by God, as here follows, 〈 in non-Latin alphabet 〉 by the shours of rain coming down, & softening and washing it down. And therefore 'tis added 〈 in non-Latin alphabet 〉 thou dissolvest it (from 〈 in non-Latin alphabet 〉 to be melted or dissolved. ) All this for the preparing the soil to the due receiving, and sending forth the corn: and then when it is above ground, 'tis called 〈 in non-Latin alphabet 〉 germen, that which is sprouted out from the earth; and then comes the latter rain, and makes that grow very prosperously: and that is the meaning of the last part of the verse, 〈 in non-Latin alphabet 〉 thou blessest that which sprouts out.

V. 11. Paths] The clouds are [ h.] here styled 〈 in non-Latin alphabet 〉 thy paths (from 〈 in non-Latin alphabet 〉 round, circular, smooth, because paths are made by cart-wheels turning round upon them) as the places whereon God is Poetically described to walk, or to be carried as in a chariot, Psal. xviii. 9, 10, 11. For to these it is that the dropping of fatness on the earth peculiarly belongs. The ancient Interpreters, all but the Chaldee, render this by way of paraphrase, 〈 in non-Latin alphabet 〉 , say the Lxxii. thy fields shall be filled with fatness (by the bounty of the clouds upon them;) and the Latin and Arabic and Ethiopic follow them: but the Syriac, 〈 in non-Latin alphabet 〉 — and thy calves or young cattle shall be filled with grass (as an effect of the bounty of the clouds. )

[ i.] V. 12. Rejoice] The phrase here applied to the hills, of 〈 in non-Latin alphabet 〉 they shall gird themselves (from 〈 in non-Latin alphabet 〉 cinxit) with gladness, is to be judged of by Psal. xxx.ii. where 'tis used and applied to men. It there signifies being clothed with a festival garment (the girdle being that which binds the garment on us, and the girdle or garment of gladness, the festival garment ) and is figuratively used to denote God's blessings abundantly bestowed upon him. And so here, by the like figure, the hills being girded with gladness, denotes being plentifully inricht by God, or made very fruitful; so as v. 13. their shouting for joy and singing imports. The Lxxii. therefore render it very literally, and very fitly, 〈 in non-Latin alphabet 〉 , the hills shall be girt about with exultation; and the rest of the ancients accord.

V. 13. Pastures] The Hebrew 〈 in non-Latin alphabet 〉 , [ k.] which signifies a pasture, Isa. xxx. 23. signifies also a ram, Isa. xvi. 1. And so the Lxxii. here render it 〈 in non-Latin alphabet 〉 rams, and so the Chaldee also. But the elegancy is best preserved by the former notion. The flocks of sheep being fitly styled the clothing of the pasture, which they keep warm, and much enrich by being folded on it. And with that so interpreted the analogy holds in that which follows, the valleys or ploughed lands are covered with corn, as the fields with sheep.

The Sixty Sixth Psalm.

TO the chief Musician, A Song or Psalm.

[Paraphrase.] The sixty sixth Psalm is made up wholly of acknowledgements of God's mercies and deliverances, that of old from Egypt v. 6. &c. as an image of some other remarkable one now received, at the writing of this Psalm. (By the Title given it in the Greek copies, it appears to have been used in the Greek Church on Easter day.)

1. Make a joyful noise unto God, all ye lands.

2. Sing forth the honor of his name, make his praise glorious.

It is the obliged duty of all the men in the world to celebrate with all joy, and thanksgiving, and praise, the great and gracious God of heaven and earth;

3. Say unto God, How terrible art thou in thy works? through the greatness of thy power shall thine enemies submit themselves unto thee.

To proclaim the wonderful and dreadful works of his vengeance on his enemies, by which even those which are most wicked are yet constrained to acknowledge, and hypocritically to subject themselves to him.

4. All the earth shall worship thee, and shall sing unto thee, they shall sing to thy name. Selah.

5. Come and see the works of God, he is terrible in his doing toward the children of men.

Very ma • velous things hath he done towards us, the acts of his providence among men are very remarkable: O let us all adore and magnify his name for them.

6. He turned the sea into dry land, they went through the flood on foot; there did we rejoice in him.

When the children of Israel were, according to h s promise to the fathers, brought out of bondage in Egypt, 'twas done in a miraculous manner; the sea on a sudden, at their approach, departing before them, and giving them a free passage through it, but returning with violence upon the Egyptians, who pursued them, and were drowned with that which did them no hurt. And afterward when they were to enter into the promised land, by passing over Jordan, at the Priests entering on the brink of the river with the Ark on their shoulders, the waters stood, and arose up on a heap, Jos. iii. 16. and by other the like restraints interposed by God's special power, all the Israelites passed over on dry ground v. 17. And this certainly in both parts of it was matter of great joy to our ancestors, and just occasion of magnifying his power (and vengeance) and mercy to us.

7. He ruleth by his power forever, his eyes behold the nations: let not the rebellious exalt themselves. Selah.

And as over the Egyptians and seven nations, so hath he absolute dominion over all other nations of the world: And that may be a good admonition to all obstinate impious oppressors, timely to return and repent, that they fall not irreversibly under his vengeance.

8. O bless our God, ye people, and make the voice of his praise to be heard,

9. Which holdeth our soul in life, and suffereth not our feet to slip.

'It is he that surrounds our lives in time of danger, and preserves them from all miscarriage, and accordingly is to be blest and magnified by all that have received this mercy from him, to be preserved so long, when if he had not supported, they had each minute been cast down.

10. For thou, O God, hast proved us; thou hast tried us, as silver is tried.

He hath sometimes brought trouble and affliction upon us, upon the same designs that metallists are wont to throw gold or silver into the fire, to discern whether it be pure or no, and if it be not, to melt and separate all the dross and false metal from it. Thus he dealt with the Israelites of old in the iron furnace of Egypt; and proportionably thus he hath now dealt with us: And this hath been his one gracious purpose in all his inflictions, to approve our sincerity of adherence to him, and to reform and purge out all that is vicious in us.

11. Thou broughtest us into the net, thou laidst affliction upon our loins.

One while he hath permitted us to be ensnared and subdued by our enemies, as in Egypt our Fathers were.

12. Thou hast caused men to ride over our heads: we went through fire and through water, but thou broughtest us out into a wealthy place.

Another while he hath permitted them to oppress and tyrannize over us: But then as after the example of those, he hath by his providence chosen to permit very sharp afflictions to befall us, so hath he graciously brought us through, and out of them again. As he brought our fathers to Canaan, a land flowing with milk and honey, after the fire of the brick-kilns, and the water of the sea, and the floods of the River Jordan; so hath he oft delivered us out of the most pressing distresses, brought us out of drowning, to blessing waters, to a well-watered irrigated country, and returned us to all kind of prosperity.

13. I will go into thy house with burnt-offerings; I will pay thee my vows.

14. Which my lips have uttered, and my mouth hath spoken, when I was in trouble.

When we were in any distress, we made our addresses to thee, besought thee to avert them, and upon thy hearing our prayers, promised reformation of life, and voluntary oblations, for the acknowledgment of that deity from whence we expected and begged our relief. And now being heard and answered by thee, we are under the strictest obligation of justice and gratitude, and performance of promise, to return our most cheerful acknowledgments to thee.

15. I will offer unto thee burnt-sacrifices of fatlings, with the incense of rams: I will offer bullocks with goats. Selah.

And this I will now do in the liberallest and most magnificent manner that can be.

16. Come and hear, all ye that fear God, and I will declare what he hath done for my soul.

And proclaim to all pious men, for their encouragement, how graciously God hath dealt with me all my life long.

17. I cried unto him with my mouth, and he was extolled with my tongue.

How, as soon as I made my prayers unto him, he granted them presently, and gave me cause to convert them into praises.

18. If I regard iniquity in my heart, the Lord will not hear me.

19. But verily God hath heard me, he hath attended to the voice of my prayer.

Which is, beside the blessing granted, a farther matter of joy and comfort to me, that that God, which cannot patronize any sin, hath been pleased to h • arken to my request, and so to sign unto me his approbation of my sincerity.

20. Blessed be God, which hath not turned away my prayer, nor his mercy from me.

His name be forever magnified, for this honor of hearing my prayers, and the deliverance consequent thereto.

Annotations on Psalm LXVI.

[ a.] V. 2. Make his praise glorious] 〈 in non-Latin alphabet 〉 here the Jewish Arab renders in the notion of giving, give him glory, (and so regularly 〈 in non-Latin alphabet 〉 posuit put] is used for dedit gave, and is here v. 9. joined with 〈 in non-Latin alphabet 〉 to give, as a synonymon, and so to put to him honor] is to give it him; ) but he, as well as others, avoids making 〈 in non-Latin alphabet 〉 to be in regimine, so as to govern the noun that follows, the glory of his praise:] for then (as in the beginning of this verse, 〈 in non-Latin alphabet 〉 the honor of his name ) the vowel should be changed from 〈 in non-Latin alphabet 〉 to 〈 in non-Latin alphabet 〉 It is then possible that the nouns should be put by apposition; and then 〈 in non-Latin alphabet 〉 may be in the ordinary notion of put, or make,] make glory his praise, i. e. either your glory] as Ibn Ezra would have it, make your glory his praise, let it be your glory to praise him) or his glory,] make his glory his praise. But 'tis yet more probable, that the difficulty may be best removed by understanding a preposition in 〈 in non-Latin alphabet 〉 : the Jewish Arab supplies it by 〈 in non-Latin alphabet 〉 from, or of his praise; it may be as fitly [by his praise] i. e. by your praising of him. To this sense the Chaldee may be interpreted, 〈 in non-Latin alphabet 〉 give him glory by his praise, and the Lxxii. 〈 in non-Latin alphabet 〉 give glory by his praise, or by praising him: and that seems to be the most ready rendering of it. There are • everal ways of giving glory to God; one by confessing of sins, Josh. vii. 19. my son give glory to God, and make confession to him, and tell me what thou hast done; and so 1 Sam. vi. 5. ye shall give glory to God, peradventure he will lighten his hand, and Jer. xiii. 16. and elsewhere. And another by praising him, Isa. xLii. 12. Let them give glory to the Lord, and declare his praise; so Rev. ii. 9. when those beasts give glory and honor and thanks; And so here, give him glory, by what means? 〈 in non-Latin alphabet 〉 by his praise, or by praising him.

[ b.] V. 7. Power forever] That 〈 in non-Latin alphabet 〉 , as the English age, signifies not only time and duration, but also the men that live in any time, there is no question. And then 〈 in non-Latin alphabet 〉 must here most properly be rendered, ruling the world, or over the world; and so the Chaldee certainly understood, who read 〈 in non-Latin alphabet 〉 which exerciseth dominion over the world: and so I suppose the Lxxii. their 〈 in non-Latin alphabet 〉 , having dominion over the world,] doth import, though the Latin hath rendered it amiss, (and against their meaning,) in aeternum. The Syriac, by following the Hebrew, and rendering it 〈 in non-Latin alphabet 〉 in seculum, is capable of the right sense, he that hath dominion over the world; the very paraphrase of 〈 in non-Latin alphabet 〉 , by which God is known in the Crede, the ruler of all things.

The Sixty Seventh Psalm.

TO the chief Musician 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 Music, to be sung to the stringed instruments. (See note on Ps. iv. a.)

1. God be merciful unto us, and bless us, and cause his face to shine upon us. Selah.

The good God of heaven pardon our sins, supply our wants, bestow his blessings both spiritual and temporal, behold us with favor and acceptation, and forever continue them to us.

2. That thy way may be known upon earth, thy saving health among all nations.

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.

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 enlargement of God's Kingdom) that I cannot but give my suffrage to it, and most affectionately call upon all to join 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.

And for them that are admitted to this honor, of being ruled and d • rected by God, 'tis 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 perlectly 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.

'Twere a happy and blessed thing, if all the world would be duly sensible of it, and so all join to acknowledge and worship, serve and obey, and partake of this mercy of God. and so be induced to magnify his name for it.

6. Then shall the earth yield her increase, and God even our own God shall bless us.

His mercies are afforded to all, the rain from heaven, and the fruitful seasons, peculiar acts of his providence (see note on Act. xiv. 17.) and such as oblige all the most hethen 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 expressed himself so graciously 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.

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.

[ a.] V. 4. Govern] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 duxit, seems here to signify, 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 profitable for them; of a General toward his Soldiers, 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 withal more comprehensive rendering, and to be preferred before that of governing.

[ b.] V. 6. Shall yield] The Hebrew 〈 in non-Latin alphabet 〉 being in the praeter tense, is so interpreted by the Ancients. The xxxii. 〈 in non-Latin alphabet 〉 , the earth hath given or yielded her fruit; the Chaldee, 〈 in non-Latin alphabet 〉 , the earth hath given; and the Syriac in the same words, and so the Latin, Terra dedit, and the Arabic, and Ethiopic. And therefore although it be frequent, whence 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. xiv. 17. And then that which follows, 〈 in non-Latin alphabet 〉 , will be best rendered, in form of benediction, God bless us, even our God: and so the LXXII. read, 〈 in non-Latin alphabet 〉 (and the Latins, Benedicat ) both here, and in the beginning of the next verse.

The Sixty Eighth Psalm.

TO the chief Musician, 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. x. 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 containing 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 Ark 2 Sam. vi. 12. and was committed to the Praefect of his Music, to be sung with all Musical instruments of joy, 2 Sam. vi. 15.

1. Let God arise, let his enemies be scattered; let them also that hate him flee before him.

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 smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God.

As soon as God appears, they vanish and are routed immediately: smoke doth not turn into air, wax doth not melt at the heat of the fire more speedily. And as certainly and suddenly 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 Judea; and by that time they have gone through all the cities of Judea, and converted all that are perswasible, Christ shalll come in judgment on the obdurate, Mat. x. 23. the Roman Eagles or armies, Mat. xxiv. 28. (with the Ensign of the Eagle) in that very generation, v. 34. wherein Christ ascended, shall besiege and take Jerusalem, destroy the Temple, and take away both their place and nation. And though • gh 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. lii. 8. these forty years are but proportionable to a moment, and so to that space which is required to the vanishing of smoke, 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 rejoice before God; yea let them exceedingly rejoice.

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 Christ's spirit in their hearts, cheerfully received and made use of) be ascertaind of their portion in eternal heaven.

4. Sing unto God, sing praises to his name; extol him that rideth upon the heavens by his name Jah, and rejoice before him.

He that thus presentiates himself in the Ark, as also the Messias, that shall be borne, 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 magnify him as such, and take pleasure in performing obedience to him.

5. A father of the fatherless and a Judge of the widows is God in his holy habitation.

Though he inhabites the highest heaven, yet is he pleased here below to exhibit himself in the Ark first, and after in our human flesh, to relieve and patronize all that are in distress, to heal the broken in heart, those that are oppressed with the burden 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.

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 sovereign mercy) for our souls, whilst the impenitent infidels, that resist and frustrate all his methods of grace and mercy, are finally forsaken by him.

7. O God, when thou wentest forth before thy peop • e, 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.

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. xix. 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 plentiful rain, whereby thou didst confirm thine inheritance when it was weary.

When they were in great distress in the wilderness for want of food, God made abundant provision for their refreshment and sustenance, by sending them, together with the thunder, plentiful refreshing shours, by raining down quail and Manna from heaven; and above all, the divine irrigation of the law was thence distilled. 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.

And so the wilderness became an habitable place, or constantly God's holy Angels went along with them, to defend and conduct, and provide for them: Instances of God's gracious and special providence, and protection over all those that stand in need of him, and faithfully serve, and humbly wait on him. And parallel to these, Christ, at his departure from the world, shall leave his Apostles and their successors, called Angels of the Churches, Rev. ii. and iii. 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.

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 Magdalene &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 dome divided the spoil.

To this or the like purpose, that all the Canaanitish Kings with their forces, that opposed or stood out against them, were utterly routed and put to flight, Jos. x. and the weakest Israelites, they that could not enter the battle were yet partakers of the spoils of their wealth. (And so in like manner that by the resurrection of Christ the powers of hell should be discomfited, and the humble meek peaceable Christian reap the fruit of it.)

13. Though ye have lain among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold.

And the Israelites that were oppressed, and long lay in a sad and black destitute despised condition, were now at length advanced to all prosperity, splendor and glory: (as was remarkable at their coming out from the kilns of Egypt, with the Jewels and wealth of the Egyptians, and afterward more illustriously, at their enjoying of Canaan.) And so under Christ's kingdom the heathenish Idolaters, that were brought to the basest and most despicable condition of any creatures, worshiping wood and stone, &c. and given up to the vilest lusts, and a reprobate mind, Rom 1. should from that detestable condition be advanced to the service of Christ, and practice of all Christian virtues, charity, meekness, &c. the greatest inward beauties in the world.

14. When the Almighty scattered Kings in it, it was white as snow in Salmon.

15. The hill of God is as the hill of Bashan, an high hill, as the hill of Bashan.

When God destroyed and dissipated the Kings of the seven nations bef • re them (for though it was by their arms, yet was their strength so small in proportion to the giantly inhabitants, that the victory was wholly to be attributed to God his providence was illustriously visible in it; and the people were by this means soon possessed of the land, on this and on the other side of Jordan, a most fruitful and profitable possession (caused by the melting of the snow that lay on the top of the hills, and exceedingly enrich'd all the plains that lay below them) and there dwelt, remarkable and illustrious in the eyes of all their neighbors. And so upon Christ's rising from the dead, and thereby conquering death and hell, and soon after, upon his victorious conquest over his enemies, the Jews his crucifiers, which would not suffer him to reign over them, the Church of Christ typified by the people of Israel, should be possessed of a prosperous and flourishing condition in Judea, and even in the heathen world; though for a while it should sometimes meet with persecution from the heathen Emperors, yet at length Christianity should be victorious, and subdue the greatest opposers to the faith.

16. Why leap ye, ye high hills? This is the hill which God desireth to dwell in: yea, the Lord will dwell in it forever.

Yet was not God pleased so far to favor either of these high hills, as to chose them for the place of his habitation; but hath now brought the Ark of the Covenant, and placed it on Mount Zion, not the highest hill in those parts, but one of an humble and moderate size, preferring this before all other for the place of his special residence; and this so, as never to remove from thence (as formerly he hath done) to any other station, as long as the Jewish state lasted. (And so proportionably shall Christ erect his Church in the hearts of the meek and lowly, Mat. v. 3. whereas the proud and lofty, as they will oppose and stand out against him, so shall they be utterly rejected by him.)

17. The chariots of God are twenty thousand, even thousands of Angels: the Lord is among them, as in Sinai, in the holy place.

There therefoce the hosts of Angels, infinite numbers of them, took up their station, and so signified this to be the place of the special presence of God, that Lord of hosts that appeared so terribly in mount Sinai, who is said to reside where these his courtiers of heaven, his guards of attendants, are visible. (But much more illustriously shall Christ be present in his Church by the ministry of many thousands of Angels, after his resurrection, being that very God that once appeared by his Angels in Mount Sinai, and hath all the hosts of them continually ministering to him.)

18. Thou hast ascended on high, thou hast led captivity captive, thou hast received gifts for men; yea for the rebellious also, that the Lord God might dwell among them.

The God of heaven hath pleased to reveal himself in great Majesty, to return victoriously to his throne in heaven, being, as a triumphant conqueror, attended by many captives, enabling his people the Israelites by the conduct of David to overcome the heathens, and subject some of them to this Law of God, to bring them in proselytes to their religion, and those particularly which long held out against it, the Gibeonites, and the like; and by this means (as conquerors are wont to scatter largesses, donatives, so he) hath distributed among these (the spectators of his power among his people) the greatest blessings, the richest donatives imaginable, the dignity of worshipping and praying to him in his Sanctuary, (as afterwards in the Temple) whereby God vouchsafeth now to be present among those, to hear and answer their prayers, that were before strangers to him. (And thus Christ having by his resurrection overcome death, hell and sin (and also, soon after, signally destroyed his crucifiers) shall send his Apostles and Evangelists to preach his gospel to the whole heathen world, induing them with gifts of tongues and miracles &c. to qualify them for their office, and by them bring many Disciples to the faith, particularly a remnant of the unbelieving Jews, who seeing the Idolatrous Gentiles come in, were stirred up with emulation, and so timely prevented their ruin, and lived members of the Church of Christ, to which he promised his presence; see Eph. iv. 8.

19. Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation. Selah.

Thus doth God our great deliverer from time to time continually oblige us with a great weight of mercies afforded us: Blessed be his name for it.

20. He that is our God is the God of salvation; and unto God the Lord belong the issues from death.

'It is not in the power of any other, but of this God whom we worship, to work the least deliverance for any; His privilege it is to rescue out of the greatest dangers, and to him we owe all our escapes. From him also have all the signal judgments proceeded, under which our enemies have fallen, the Egyptians, and the inhabitants of the seven nations.

21. But God shall wound the head of his enemies, and the hairy scalp of such an one as goeth on still in his trespasses.

And indeed for all those that will not be wrought on, and brought home to him, by all his wise and gracious methods, but still resist and stand out impenitently in their sins, 'tis 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 powers 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 looked for.

22. The Lord said, I will bring again from Bashan, I will bring my people again from the depths of the sea.

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 Batanca 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.

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.

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, Num. x. 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.

And the going up of the Ark was very solemn, with voices and instruments of Music, 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 Magdalene and other women, witnesses thereof, shall affectionately join with them in divulging it.)

26. Bless ye God in the congregation, even the Lord from the fountain of Israel.

And all the people of Israel, all that are come forth from out of the waters of Judah, Is. 48.1. excited and called upon the other to magnify the name of the Lord. (As all Christians shall be obliged solemnly to magnify 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 Zebulon, and the princes of Naphtali.

Particularly the two royal tribes, 1. that of Benjamin, from which the first King sprang. 2. that of Judah, from which the second; and the two learned tribes, Zebulon 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.

Thus is it merely the work of God's 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 weakened 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 fa • re advanced in us.

29. Because of thy temple at Jerusalem shall Kings bring presents unto thee.

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 Asiatic Princes and Roman Emperors by their offerings. (And in like manner the heathen world and the greatest princes thereof shall embrace 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 everyone submit himself with pieces of silver: scatter thou the people that delight in war.

And those that hold out, and trust in their military strength, tyrannizing, and oppressing, and subduing all their neighbor nations, and out of an insatiate define of wealth, have they never so much, will have more, and use all violence and war to that purpose, Jam. iv. 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. xvii. and xviii.)

31. Princes shall come out of Egypt: Ethiopia shall soon stretch out her hands unto God.

And by this means shall many other heathen nations, Egyptians and Ethiopians, &c. be induced to come in as Proselytes, and embrace 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.

And Jerusalem shall be a 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.

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 Ps. cxlviii. a.) and will more clearly reveal his will in the fullness 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 over Israel, and his strength is in the clouds.

O let us all praise the Lord for all the glorious acts of his power toward us, who though he rule in heaven over all the world, yet hath most illustriously exhibited himself to the people of the Jews (see Deut. xxxiii. 26.) and will in like manner to the spiritual seed of Abraham, the Christian Church.

35. O God, thou art terrible out of thy holy places: the God of Israel is he that giveth strength and power unto his people. Blessed be God.

O the dreadful presence of God in his sanctuary, where by his myriads of Angels he exhibites himself to his servants! From him is all our sufficiency to defend ourselves, to subdue others, (an essay of the power of his grace without which we can do nothing that is good, and by which we are enabled to do all that he requires, in such a degree as he will be sure to accept.) His glorious name be forever praised and blessed for it.

〈…〉

Annotations on Psalm LXVIII.

[ a.] V. 4. Rideth upon the heavens] From 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 , ordinarily used for the evening, and from that notion of it, 〈 in non-Latin alphabet 〉 is here by the Lxxii. rendered 〈 in non-Latin alphabet 〉 , and by the Latin super occasum, upon the going down of the sun; and accordingly 〈 in non-Latin alphabet 〉 , which the Chaldee duly render 〈 in non-Latin alphabet 〉 praise ye, from 〈 in non-Latin alphabet 〉 exaltavit, they render 〈 in non-Latin alphabet 〉 make way, from another notion of 〈 in non-Latin alphabet 〉 for casting up a causeway. But the foeminine 〈 in non-Latin alphabet 〉 is frequently taken for a plain, and so for the desert, and accordingly the Jewish Arab rendereth it here, that dwelleth in absent or remote or secret places. But 〈 in non-Latin alphabet 〉 , in the plural, is acknowledged by the Hebrews to signify the heavens, and so in Arabic 〈 in non-Latin alphabet 〉 heaven, and peculiarly the seventh heaven. This Abu Walid saith belongs to the heavens by reason of their height or supereminency, which signification he affirms 〈 in non-Latin alphabet 〉 to have: And then there is no need of those other descants, which from the notion of a desert apply it to the uppermost heavens, either as being plain and void of stars, and so a kind of superior desert, without anything in it, or (as the learned Grotius piously conjectures, from 1 Tim. vi. 16.) because as a desert it is 〈 in non-Latin alphabet 〉 , not approachit or approachable by any. The Chaldee here explains it, 〈 in non-Latin alphabet 〉 upon the seat of his glory in Araboth, which the Latin there render coelo nono, the ninth heaven. His riding on this, as in a chariot, or horse (so 〈 in non-Latin alphabet 〉 signifies, and from thence 〈 in non-Latin alphabet 〉 a chariot ) may signify either to set it a moving, or else in a second notion of 〈 in non-Latin alphabet 〉 for dominari, gubernare, to rule or govern it. In both senses it properly belongs to God, to move the primum mobile, and so to be the author of all motion under it, and to rule and manage it also, and so all the world with it. What here follows, 〈 in non-Latin alphabet 〉 , may promptly and literally be rendered by Jah, i. e. Jehovah, his name, joining it with 〈 in non-Latin alphabet 〉 precedent, thus, exalt by his name Jehovah him that rideth — But all the Antient Interpreters render it by it self, Jah is his name, taking ב (as oft it is) for an expletive, unsignificant. 〈 in non-Latin alphabet 〉 Jah is his name, say the Chaldee; 〈 in non-Latin alphabet 〉 , the Lord is his name, the LXXII. and so the Syriac and Latin &c.

V. 6. Solitary] 〈 in non-Latin alphabet 〉 unicus, and [ b.] solitarius, signifies also desertus destitute, in the same sense as 〈 in non-Latin alphabet 〉 1 Tim. v. 5. she that is quite alone, is the periphrasis of the 〈 in non-Latin alphabet 〉 , a widow indeed, one that hath neither husband nor children to supply her, (and so, as it is there, must be maintained by the Church.) Now one that is thus destitute of all means of subsisting, is forced to seek abroad for relief, unless some merciful-minded person take some care of him; and he that doth so, is fitly styled 〈 in non-Latin alphabet 〉 one that makes him dwell at home, relieves him that he need not seek abroad: and this therefore is a fit title of God's in this place, joined with father of the fatherless, preceding, and bringing out the prisoners, or those that are bound in chains; and therefore this sure is the meaning of the phrase.

V. 8. Sinai] What 〈 in non-Latin alphabet 〉 belongs [ c.] to, or how 'tis to be rendered, is matter of some question. The Chaldee read it 〈 in non-Latin alphabet 〉 just answerably to the Hebrew, and so define nothing in it; but the Lxxii. (as after them the Latin) join it with 〈 in non-Latin alphabet 〉 God, foregoing, 〈 in non-Latin alphabet 〉 from the presence of the God of Sinai, supposing God from his special exhibition of himself, in giving the Law on Mount Sinai, to be styled the God of Sinai, as from his special presence and favor to the people of the Jews, he is styled the God of Israel. But it may also be set by it self, 〈 in non-Latin alphabet 〉 this is Sinai, to denote deictically, where that shaking of the earth and tempestuous rain was heard, viz. in Sinai. And this the Chaldee and the Syriac will bear. Or lastly, by understanding the preposition 〈 in non-Latin alphabet 〉 in, or the like, it may be rendered, at the presence of God in that Sinai. Each of these is very obvious, but specially the second, and fit to be preferred before the English, which makes a far greater ellipsis.

[ d.] V. 10. Thy Congregation] From the word 〈 in non-Latin alphabet 〉 vixit, is 〈 in non-Latin alphabet 〉 vivus, and so 〈 in non-Latin alphabet 〉 Psal. L. 10. the living creature of the wood, and so Psal. civ. 11. Psal. Lxxix. 2. And thus it may signify here, 〈 in non-Latin alphabet 〉 thy living creatures; so the Lxxii. 〈 in non-Latin alphabet 〉 , thy living creatures, and the Latin, Animalia tua, and so the Syriac, 〈 in non-Latin alphabet 〉 , and thy living creatures. That desolate place, where only wild beasts before could live, was now by those showers of Manna v. 9. enabled to sustain a multitude of other tamer living creatures, even of men and all their flocks and herds. By this style in prophetic writings the Angels are signified; see Rev. iv. 6. where the 〈 in non-Latin alphabet 〉 four living creatures full of eyes are certainly four Angels, and so the Chaldee here, having first set down from the Hebrew 〈 in non-Latin alphabet 〉 thou hast placed thy living creatures there, they add 〈 in non-Latin alphabet 〉 thou hast prepared thine hosts of Angels. And so possibly it may signify here, thine Angels have resided therein, i. e. among the people; as an exhibition of God's special presence among them, who is said to be present where his Angels appear, as oft they did among that people, at the giving the Law, in conducting them as by a cloud, and in the supplying of their wants on special occasions.

V. 11. Those that published it] [ e.] 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 to bring good news, is certainly in the foeminine gender, and so must belong to the women who were wont to celebrate victories, or any kind of good news, with singing and Music. Thus, after the coming of Israel out of Egypt, Exod. xv. 20, 21. Miriam the Prophetess the sister of Aaron took a timbrel in her hand, and all the women went out after her with timbrels and with dances; and Miriam answered them, sing ye to the Lord, for he hath triumphed gloriously, the horse and his rider hath he thrown into the sea. This therefore in all reason must be the literal notation of the verse, and accordingly God's giving the word is his affording those victories, that matter of triumph and 〈 in non-Latin alphabet 〉 to the Israelites (and not, as the Chaldee surmises, the publishing the Law by Moses and Aaron ) but hath a farther completion in the resurrection of Christ. All the difficulty is, whether 〈 in non-Latin alphabet 〉 be in the notion of the dative or the genitive case. If in the genitive case, then 〈 in non-Latin alphabet 〉 must be rendered company, great was the company of the women that thus sang; as indeed all the women, all the femal quire or congregation solemnly came out, and joined in these songs of victory, and 〈 in non-Latin alphabet 〉 an host is oft taken for the congregation or assembly in the service of God. But it may also be in the dative, and then the whole verse runs thus, God gave the word to the femal nuntios of the great army, the men of Israel being the great army, and the women the singers of their victories: and thus the learned Castellio understands it, Suppeditabit Dominus argumentum nuntiis magni exercitus foeminis, The Lord shall afford matter (of triumphant song) to the women the nuntios of the great army. And thus the Lxxii. may be understood, 〈 in non-Latin alphabet 〉 ( I suppose it should be 〈 in non-Latin alphabet 〉 , the Lord God shall give the word or matter to the women that Evangelize to or for the great army, i. e. which supply the office of praecones thereto, in proclaiming their victories; though 'tis c • rtain the Latin, that render it virtute multa, by much virtue, did not thus understand it.

[ f.] V. 12. Fly apace] This v. 12. is most unhappily transformed both by the Lxxii. and vulgar Latin, so that 'tis not possible to make any tolera • le sense of it. 〈 in non-Latin alphabet 〉 . Rex virtutum dilecti dilecti, & speciei domus dividere spolia. The occasions of their misrendring are discernible. For 〈 in non-Latin alphabet 〉 shall fly, from 〈 in non-Latin alphabet 〉 fugit, they deriving the word from 〈 in non-Latin alphabet 〉 , rendered it 〈 in non-Latin alphabet 〉 . And so for 〈 in non-Latin alphabet 〉 habitation, or woman inhabitant, from 〈 in non-Latin alphabet 〉 habitavit, they read it as from 〈 in non-Latin alphabet 〉 , and render it 〈 in non-Latin alphabet 〉 , pulchritude: which latter, if it had been rendered in the nominative case, the beauty of the house divideth the spoil, it might have had some sense (meaning by the beauty of • he house the woman in it) as the Syriac seems to have taken it. But the Chaldee for the inhabitress of the house • enders 〈 in non-Latin alphabet 〉 the congregation o • Israel.

[ g.] V. 13. Po • s] What 〈 in non-Latin alphabet 〉 here signi • ies is very uncertain. The Jewish A • ab, as Solomon Jarchi also, read it in that notion of limites, bounds, or ways or paths, wherein we have 〈 in non-Latin alphabet 〉 Jud. v. 16. which we there render sheepfolds, but the Chaldee renders 〈 in non-Latin alphabet 〉 bounds in the divisions of the way, the Syriac and Arabic, paths and ways, (and to this notion it is imputable that the Lxxii. render it 〈 in non-Latin alphabet 〉 inheritances, portions, because men's portions of land or possessions were thus severed from other men's, by such boundaries. ) The same word we have again Gen. xLix. 14. where though we read couching between two burdens, yet the Chaldee and Syriac accord in the former notion for ways and bounds; and in that is there a fit character of Issachar, as a merchant and trafficker in the world, that he is, as a strong asse, lying down between the two ways, as being weary with hard travail, and able to go no farther. And if thus it be rendered here, it will be significant enough, to express a woeful forlorn condition, to lie down betwixt the bounds, i. e. in the high ways. But it is here by most thought to signify somewhat belonging to pots, and may be very probably the same that the Arabs call 〈 in non-Latin alphabet 〉 Athaphi, stones set in a chimny for the pot to rest on, the pots being without legs. Of these the Arabians had three, and the third being commonly (to them in the desert) some fast piece of a rock, or the like behind the pot, as in a chimney the back of the chimney it self, and that not looked on as distinct from the chimney, the other two at the sides which were loose, might fitly be here expressed in the dual number, 〈 in non-Latin alphabet 〉 : And then the lying between these will betoken a very low squalid condition, as in the ashes or amidst the foot and filth of the chimney. And this I suppose the meaning of those that render it tripodes, or chytropodes, or uncini, or cremathrae; all belonging to this one end of setting pots over the fire, which having no legs, were thus upheld by this supply of stones or broken bricks on each side. These two renderings may seem somewhat distant, and yet considering that the Termini or bounds in divisions of ways were but heaps of stones, or broken bricks, or rubbish, the word 〈 in non-Latin alphabet 〉 , which signifies these, may well signify these supporters of the pots also, in respect of the matter of them, being such stones or broken bricks; and accordingly the Syriac 〈 in non-Latin alphabet 〉 , which is here used to render it, is by Sionita rendered scobes brickbats; and that is all one with the Arabic 〈 in non-Latin alphabet 〉 , with the usual change of ח into ש, and both may well be as I conceive, from the Hebrew 〈 in non-Latin alphabet 〉 (in Chaldee 〈 in non-Latin alphabet 〉 ) in the notion of contundere and confringere, to break in pieces. To this also the Chaldee here agree, which render it 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 concussit, or projecit, broken bricks, or rubbish, that are thrown away. From this notion of 〈 in non-Latin alphabet 〉 'tis not very remote, that 〈 in non-Latin alphabet 〉 is used for a dunghill Psal. cxiii. 7. where the poor are said to lie, meaning the meanest and vilest place, whether all the trash and rubbish are cast out. And it may be remembered; that when Job was brought by Satan to his lowest pitch of affliction, we found him satt down among the ashes, and scraping himself with a potsherd, Job 11.8. which assures us that the ashes and potsherds, and all such kind of rubbish, lay together, and that lying or sitting down among these, was an effect of the greatest debasing and sadness. And then this is most proper for the turn here, that lying 〈 in non-Latin alphabet 〉 among the brickbatts or rubbish, should be the thing meant, as an exposition of the most mean, dejected and squalid condition. As for the form of speech 〈 in non-Latin alphabet 〉 , which is rendered though ye have lien, it may be interrogative, have, or shall you lie, thus? 〈 in non-Latin alphabet 〉 &c. Ye wings of the dove which are covered with silver, and her feathers 〈 in non-Latin alphabet 〉 with the yellowness of pure gold, 〈 in non-Latin alphabet 〉 shall ye lie among the pots, or potsherds? This seems to relate to the wings of the Cherubims in the Ark, whereby God's presence was exhibited to his 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, then that the Ark of his presence should perpetually be kept in a captive or mean despised condition.

V. 14. When the Almighty] The [ h.] construction of these two verses lies thus, 〈 in non-Latin alphabet 〉 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 Kingdoms of Canaan, Psal. cxxxv. 11.) in or on it, 〈 in non-Latin alphabet 〉 say the Lxxii. i. e. on Salmon (and Basan following) 〈 in non-Latin alphabet 〉 , thou wert white as Snow, or else thou didst snow (from 〈 in non-Latin alphabet 〉 snow ) 〈 in non-Latin alphabet 〉 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, then 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. 〈 in non-Latin alphabet 〉 a fat hill, and 〈 in non-Latin alphabet 〉 a hill that yielded much butter and cheese; so this was on this side Jordan, the portion of the tribe of Ephraim, see Jud. ix. 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 exhibit 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 〈 in non-Latin alphabet 〉 the hill Bashan, which was a gibbous protuberant hill, (so 〈 in non-Latin alphabet 〉 , an hill of gibbosites, signifies) and was formerly in the hands of the heathen King Og, 〈 in non-Latin alphabet 〉 did, as the former, Salmon, become the hill of God, i. e. was [ i.] possessed by the Israelites his people.

V. 16. Why leap ye] 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 occurs only here, and is by guess rendered to leap, or lift up, or exal • ones self; but may best be interpreted, not leap or hop (as an expression of joy ) but lift up or exalt yourselves, as an effect of pride. Thus certainly the Chaldee understood it, who paraphrase it thus, 〈 in non-Latin alphabet 〉 , Why do ye lift yourselves up ye high hills? 'It 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 Zion, where David placed the Ark, and where the Temple was built. However, this seems to be the meaning of 〈 in non-Latin alphabet 〉 exalting themselves, God having not chosen any of the highest hills to build his Temple on, but this of Zion, of a very moderate sise, lower than the hill of Hermon, and at the foot of it, Psal. cxxxiii. 3. Kimchi both in his roo • es and Commentaries thinks the interpretation of R. Hai considerable, who would have it the same in sense with the Arabic 〈 in non-Latin alphabet 〉 , 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 beautify with his glorious presence, but Mount Zion: and so the Jewish Arab, What expect you?

V. 17. Chariots] 〈 in non-Latin alphabet 〉 being in the [ k.] singular, and the myriads in the dual, and the iterated thousands (so 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 iteravit, is best rendered) 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. 〈 in non-Latin alphabet 〉 , holy myriads ) are but as it were one chariot of God's, i. e. one instrument of transporting him, or conveying 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 human 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 exhibit himself by the ministry of his Angels, himself being invisible, and uncapable of circumscription or definition by any local dimensions; so he would exhibit 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 〈 in non-Latin alphabet 〉 among them, in this his holy place, i. e. among the Angels that are present there. And to that also belongs what follows, 〈 in non-Latin alphabet 〉 Sinai is in the Sanctuary, i. e. all the Angels that ministered at the giving the Law in Sinai are constantly attendant on this place of God's service.

[ l.] V. 20. Issues from death] 〈 in non-Latin alphabet 〉 must literally be rendered goings forth to death, and must signify 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. 〈 in non-Latin alphabet 〉 &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 〈 in non-Latin alphabet 〉 the passages of death, the ways by which death goes out upon men to destroy them; the Latin exitus mortis goings out of death; the Chaldee more largely 〈 in non-Latin alphabet 〉 &c. from before the Lord death, and the going out of the soul to suffocation, do contend or fight against the wicked. The Syriac most expressly, 〈 in non-Latin alphabet 〉 the Lord God is the Lord of death; but then adds also ex abundanti, 〈 in non-Latin alphabet 〉 and of escaping.

[ m.] V. 27. Their rulers] 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 dominatus est, is here by contraction from 〈 in non-Latin alphabet 〉 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 Naphtali, 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. xLix. and Deut. xxxiii. and Jud. v. by Jacob, and Moses, and Deborah, that learning and knowledge should be most eminent in those two tribes. Of Naphtali 'tis said Gen. xLix. 21. Naphtali is a hind let loose, he giveth goodly words; and of Zebulon Jud. v. 14. they shall handle the pen of the writer. Whence it is thought to be, that Isa. ix. 1. the comparison is made between the knowledge which should be after Christ's coming in the regions where he preached, and Zebulon and Naphtali 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 council] The Hebrew [ n.] 〈 in non-Latin alphabet 〉 signifies a stone, but is here used in a metaphorical sense for a ruler or governor, as a foundation-stone, which supports the whole building, may fitly be applied to a commonwealth, and then signify the Prince thereof. Thus 'tis certain the Lxxii. understood 〈 in non-Latin alphabet 〉 , who render it 〈 in non-Latin alphabet 〉 their governors; and the Syriac in like manner, 〈 in non-Latin alphabet 〉 their Sultans or rulers; Abu Walid, their assembly; the Jewish Arab, 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 Kimchi [ o.] and Abenezra observe, that as when it is in construction with ב, it signifies to rebuke, so without it, as here, it is to destroy, the most real and sharp way of rebuking: so Psal. ix. 5. where 'tis interpreted by 〈 in non-Latin alphabet 〉 destroying that follows. Then for 〈 in non-Latin alphabet 〉 that signifies a congregation, and so is here interpreted by 〈 in non-Latin alphabet 〉 an assembly that follows. Then for 〈 in non-Latin alphabet 〉 arundo a reed, the Latin canna, it is taken for an arrow or a lance, or perhaps a spear, and so the 〈 in non-Latin alphabet 〉 the company of the reed, will denote a military company of archers, or lancers, or spear-men. Then in the next words all difficulty will be removed, if by 〈 in non-Latin alphabet 〉 we understand not a company of bulls or beasts, but of men which behave themselves like bulls 〈 in non-Latin alphabet 〉 among the calves of the people, i. e. behave themselves toward other men as bulls in the fields do toward lesser or younger cattle. For then that will denote the most lofty Princes, which fight and disturb and tyrannize over all their neighbor-nations, and by force endeavor 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 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 conculcavit) treading 〈 in non-Latin alphabet 〉 , upon pieces of silver: the Syriac render it 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 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 men's 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 〈 in non-Latin alphabet 〉 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 pieces of silver.

The Sixty Ninth Psalm.

TO the chief Musician 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 befall them. 'Twas composed by David in time of eminent distress, and committed to the Praefect of his Music to be sung to the instruments of six strings.

1. Save me, O God, for the waters are come in unto my soul.

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.

I am not able to secure or defend myself, 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 overborne by them.

3. I am weary of my crying; my throat is dried, mine eyes fail, while I wait for my God.

I have long called and incessantly made my complaint to thee, and am ready to faint, and to be disheartened, because thou art not yet pleased to hearken to me.

4. They that hate me without a cause are more than the hairs of my head; they that would destroy me being mine enemies wrongfully are mighty: then I restored that which I took not away.

And mine adve • saries daily increase beyond number, have nothing from me to provoke them, nothing but patience of their injuries, and re • diness (when I have not in the least offended them) to satisfy their causeless quarrels by mine own diminutions; and yet they are so far from being melted or mollified with my soft returns, that they still grow more obstinate and obdurate: and as they are very willing, so are they very able to mischief me.

5. O God, thou knowest my foolishness, and my sins are not hid from thee.

To thee, O Lord, I make my appeal, who perfectly knowest what I have done amiss, either through ignorance, or more criminously, and canst certainly testify for me, that I have not been guilty of anything whereby to deserve this usage from them.

6. Let not them that wait on thee, O Lord God of hosts, be ashamed for my sake; let not those that seek thee be confounded for my sake, O God of Israel.

If thou forsake, and do not vindicate my cause, if thou permit me to be thus overborn by injurious men, 'twill be a great discouragement and reproach to those that faithfully serve and depend on thee. Thy glory therefore is concerned in it; O let this move thee to hasten to my relief.

7. Because for thy sake I have borne reproach, shame hath covered my face.

For I have been oft scofft at, and upbraided by men, for relying on thee, and keeping fast mine hold on thee, whilst I receive no deliverance from thee.

8. I am become a stranger unto my brethren, and an alien to my mothers children.

Those that are nearest to me in blood, and such like relations, avoid me, and disclaim me, because I am resolved to adhere to thee, and expect with patience the issues of thy providence.

9. For the zeal of thine house hath eaten me up, and the reproaches of them that reproached thee are fallen upon me.

I have shown myself very affectionately zealous for thy honor and worship, and this hath brought hatred and persecutions upon me; all the scoffs that blasphemous Atheists have cast on thee are become my portion, because I own depending on thee. (This had a more eminent completion in Christ, see Joh. ii. 17. Rom. xv. 3. when his zealous expressions of dislike to the corruptions of the Jews brought his crucifixion upon him.)

10. When I wept and chastened my soul with fasting, this was to my reproach.

11. I made sackcloth also my garment, and I became a proverb unto them.

If at any time, either by fasting or wearing of sackcloth, I seemed to them to perform any special act of devotion to God, this was made matter of scorn and reproach and bitter sarcasme.

12. They that sit in the gate speak against me, and I was the song of the drunkards.

And thus have I been used both by the grave men that sit in the seats of judicature, and by the vainest and lightest, that spend their time in drinking excessively, they please themselves by scoffing at me.

13. But as for me, my prayer is unto thee, O Lord, in an acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy salvation.

In this sad distrest condition, as in a season most capable of thy merciful interposition, I humbly address my prayer to thee: O be thou pleased for thy abundant mercies, and for thy righteous promise sake, to receive and answer it.

14. Deliver me out of the mire, and let me not sink: Let me be delivered from them that hate me, and out of the deep waters.

Lord, suffer me not to remain any longer in this disconsolate and dangerous condition, these present pressures, and continual expectations of being overwhelmed by them, but hasten timely, I beseech thee, to my rescue.

15. Let not the water-flood overflow me, neither let the deep swallow me up; and let not the pit shut her mouth upon me.

How low soever my condition, and how imminent soever my danger is, Lord, do thou support, that I perish not under it.

16. Hear me, O Lord, for thy loving kindness is good: turn unto me according to the multitude of thy tender mercies.

17. And hide not thy face from thy servant; for I am in trouble, hear me speedily.

Lord, thou art a God of infini • e mercies, of the tenderest and most compassionate affections to those that are in any distress, O be thou pleased at this time thus to exhibit thyself to me, to rescue me out of this distress, and no longer to delay thy timely succors.

18. Draw nigh unto my soul and redeem it; deliver me because of my enemies.

Thou canst not but take notice of the pride and malice of mine opposers: O do not thou permit them to triumph over me, as they certainly will, when they think me forsaken by thee.

19. Thou hast known my reproach and my shame and my dishonor; mine adversaries are all before thee.

Thou seest how contumeliously I have been used by them, thou discernest every word and thought of theirs against me, which are by interpretation against thyself also.

20. Reproach hath broken mine heart, I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none.

And this is it that so extremely pricks and wounds me, that makes my sorrow so comfortless and unsupportable, that when I have prayed for and expected relief from thee, I have yet been disappointed, and so scoffed at by my enemies for the vanity of my hopes, which being reposed on thee, have not as yet been answered by thee.

21. They gave me also gall for my meat, and in my thirst they gave me vinegar to drink.

In such a distress, men of any tolerable good nature would have had some compassion upon me, and at least afforded me some allays, if not relief; but these hard-hearted men have studied to add to my weight, and farther to embitter my sufferings to me. (How this had a more eminent and more literal completion in the soldiers usage to Christ upon the Cross, see Mat. xxvii. 34. Mar. xv. 23. Joh. xix. 28, 29.)

22. Let their table become a snare before them; and that which should have been for their welfare, let it become a trap.

But God's vengeance shall find these out, that have dealt thus barbarously with me: their oblations and prayers shall be so far from pacifying him, or being accepted by him, or bringing them any advantage, that, (like the offerings to false God's, styled the preparing a table, &c. Is. 65.11.) they shall provoke God, and turn to their mischief. (How this was fulfilled of the Jewish crucifiers of Christ, whose worship and temple was abolished and destroyed for that fact, see Rom. xi. 9.)

23. Let their eyes be darkened that they see not; and make their loins continually to shake.

And their end shall be occaecation and terrors, obduration and despair. (And so also of the impenitent Jews, after the crucifixion of Christ.)

24. Pour out thine indignation upon them; and let thy wrathful anger take hold of them.

The severest punishments of God shall overtake them, and all the most miserable effects of his displeasure.

25. Let their habitation be desolate, and no man to dwell in their tents.

And in fine, utter desolation and eradication. (This had a most eminent completion in the final destruction of the Jews presently after their crucifying of Christ.)

26. For they persecute him whom thou hast smitten, and they talk to the grief of those whom thou hast wounded.

For when God was pleased to withdraw his countenance, and fatherly to chastise his servants for their good, these cruel unmerciful men, instead of coming in to their comfort or relief, endeavored to heap afflictions and reproaches upon them.

27. Add iniquity unto their iniquity, and let them not come into thy righteousness.

And accordingly God in his just displeasure shall withdraw his grace from them, and permit them to accumulate one sin upon another, so as never finally to return to amendment of life, and capacity of his mercy.

28. Let them be blotted out of the book of the living, and not be written with the righteous.

And then suddenly cut them off in the midst of their sins, and not suffer them to live any longer among pious men, who are so maliciously bent against them. (How signal a completion this had in Judas, after his betraying of Christ, see Act. 1.20.)

29. But I am poor and sorrowful: let thy salvation, O God, set me up on high.

Meanwhile, O Lord, be thou pleased to deliver me out of this sad distrest disconsolate condition.

30. I will praise the name of God with a song, and magnify it with thanksgiving.

That I may be excited thereby and engaged to make my most solemn and thankful acknowledgments to thee.

31. This also shall please the Lord better than an ox or bullock that hath horns and hoofs.

That being the most acceptable sacrifice that can be presented to thee, and which alone shall be used by the Christian Church instead of all the Mosaical.

32. The humble shall see this and be glad; and your heart shall live that seek God.

This shall be a joyful spectacle to all that depend and rely on God. Thy seasonable interposing for me that rely on thee, and stand in such need of thy relief, and am resolved never to give over my affiance on thee, will be the most sovereign cordial to all that have espoused thy service, the greatest matter of joy and transportation to their very hearts.

33. For the Lord heareth the poor, and despiseth not his prisoners.

An instance to confirm their belief of that great truth, and divine axiom, that God never was or will be wanting to any faithful servant of his in time of distress, that continues his prayers to and affiance in him.

34. Let heaven and earth praise him, the sea and everything that moveth therein.

For this and all other thy glorious excellencies, and emanations of goodness toward us thy unworthy creatures, may all the Angels and Saints in Heaven, and all the inhabitants of this inferior globe, pay their due tributes of lauds and thanksgiving to thee.

35. For God will save Zion, and will build the cities of Judah, that they may dwell there and have it in possession.

For what ever distress befalls his people, he will timely deliver them out of it, return their captivities, when they have reformed their lives (forsaken their sins, which bring their punishments on them) and restore them to a prosperous peaceable state.

36. The seed also of his servants shall inherit it, and they that love his name shall dwell therein.

Which they and their posterity shall successively enjoy, as long as they make good their piety and constant obedience to his commands.

Annotations on Psalm LXIX.

[ a.] V. 4. Would destroy] From 〈 in non-Latin alphabet 〉 succedit, to cut short, is 〈 in non-Latin alphabet 〉 here, those that cut me short, i. e. oppress or persecute me: the Lxxii. render it so, and join it with 〈 in non-Latin alphabet 〉 falsely, 〈 in non-Latin alphabet 〉 , they that persecute me unjustly.

[ b.] V. 10. My soul] The word 〈 in non-Latin alphabet 〉 signifying the sensitive soul or animal faculty, which in fasting or abstinence is afflicted, 'tis ordinary in scripture to describe bodily fasting by afflicting the soul, which is no more than simply fasting. So the Chaldee renders it, exactly according to the Hebrew, 〈 in non-Latin alphabet 〉 , and I wept in the fasting of my soul. The Lxxii. paraphrase it by 〈 in non-Latin alphabet 〉 , and I bowed down my soul by fasting.

[ c.] V. 12. Gate] 〈 in non-Latin alphabet 〉 , the gate, is frequently taken for the place of judicature, which was wont to be in the gate of the city. So Deut. xxv. 7. Let his brothers wife go up to the gate to the Elders; the Chaldee read, to the gate 〈 in non-Latin alphabet 〉 of the house of judgment. So Ruth. iii. 11. all the 〈 in non-Latin alphabet 〉 gate of my people] is by the Chaldee rendered, all that sit in the gate of the Sanhedrim: & so Ruth. 6.1. Boaz went up to the gate, i. e. to the gate of the house of the judgment of Sanhedrim. So Hest. ii. 19, & 21. Mordecai sat in the Kings gate,] is by some learned men understood of his sitting in the Sanhedrim, which the King instituted. And so in all reason it is to signify here, and denotes the solemnest and gravest Senators; as after, the more unworthy, the d • unkards, &c.

[ d.] V. 18. Good] The word 〈 in non-Latin alphabet 〉 in this, as in many other places, signifies abundance of goodness or mercifulness. So in S. Paul Rom. v. 7. 〈 in non-Latin alphabet 〉 a good man, in opposition to 〈 in non-Latin alphabet 〉 a righteous man,] is a merciful-minded man in a high degree, above the proportion of 〈 in non-Latin alphabet 〉 mercifulness, which is oft expressed by 〈 in non-Latin alphabet 〉 righteousness. Accordingly the Lxxii. here render it 〈 in non-Latin alphabet 〉 bountiful or gracious, and so the Latin benignae. And to this is proportionable what follows, the multitude of thy tender mercies.

V. 22. That which should have [ e.] been for their welfare] What 〈 in non-Latin alphabet 〉 ad paces, for prosperities, here signifies, may perhaps best be learned from the Chaldee Paraphrast, who explains it by 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 mactavit) their victims or sacrifices, frequently called peace-offerings, and so here abbreviated into 〈 in non-Latin alphabet 〉 for peace, as sin-offerings are styled 〈 in non-Latin alphabet 〉 of, or for sin; and though the word, when it is used for peace-offerings, is without ו, and vowel'd with', yet is 〈 in non-Latin alphabet 〉 peace scarce ever found in the plural, as here, but in the notion of peace-offerings. And besides, the preposition prefixed 〈 in non-Latin alphabet 〉 (wherein the poetry of the verse seems to consist, almost all the words beginning with 〈 in non-Latin alphabet 〉 ) being rendered of, or for, accords well, Offerings of, or for, peace. To this the context also agrees, joining the table and these peace-offerings in the same sense, to denote a sacrifical feast, of which the 〈 in non-Latin alphabet 〉 or portions were wont to be the furnishing of a feast for the Sacrificers. Abu Walid reads, to those that are in peace, i. e. as he saith, to themselves, who have long been secure and safe from the turnings of the world, let their table be now a trap and snare to them. The Lxxii. read 〈 in non-Latin alphabet 〉 , and for a retribution, in the same sense as 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , for a snare, and a stumbling-block. The account of which is to be taken from the distant notions of 〈 in non-Latin alphabet 〉 , (noted Ps. vii. note c.) for returning evil, as well as good (and accordingly the Jewish Arab, as there Ps. vii. 4. so here interprets it by those that are contrary to me, or oppose themselves against me. ) From the version of the Lxxii. when S. Paul cites this verse Rom. xi. 9. he only reads, let his table be made a snare, retaining the sense completely in that variety of words; the true notion of 〈 in non-Latin alphabet 〉 being contained in the mention of the table, as the sacrifice is oft comprehended under the mention of the Altar. That this and the following verses are to be understood in the future sense by way of prediction, and not as an imprecation, see Saint Augustine de Civ. l. xvii. c. xix. Haec non optando sunt dicta, sed optandi specie, prophetando, These things are not said by way of wishing, but under the show or scheme of wishing, by prophecy. And indeed the Hebrew 〈 in non-Latin alphabet 〉 is in the future, and is most fitly rendered, shall be. And so doth the Jewish Arab Interpreter observe, that such seeming imprecations, as here and elsewhere occur in this book of Psalms, are not so much 〈 in non-Latin alphabet 〉 by way of imprecation, as 〈 in non-Latin alphabet 〉 by way of Prophecy, or prediction of what in God's just judgments would certainly befall these.

[ f.] V. 26. They talk] The Hebrew 〈 in non-Latin alphabet 〉 in this place seems to be best rendered by the Lxxii. 〈 in non-Latin alphabet 〉 , they added to. So the Syriac, Latin, Arabic, & Ethiopic read also: & this agreeably enough to the Theme, 〈 in non-Latin alphabet 〉 , which signifies to number, and of that we know addition is one sort. And accordingly the learned Castellio reads, sauciorum tuorum numerum adaugentes, increasing the number of thy wounded.

[ g.] V. 27. Add iniquity] That 〈 in non-Latin alphabet 〉 to give, signifies also to permit, appears by Esth. ix. 13. 〈 in non-Latin alphabet 〉 let it be given to the Jews, i. e. permitted them. So Exod. xii. 23. and shall not suffer (the Hebrew hath 〈 in non-Latin alphabet 〉 give) the destroyer to come in; the Chaldee read 〈 in non-Latin alphabet 〉 permit, and the Lxxii. 〈 in non-Latin alphabet 〉 , to the same sense. So Psal. xvi. 10. Thou shalt not suffer ( 〈 in non-Latin alphabet 〉 again, give) thy holy one to see corruption. And so 〈 in non-Latin alphabet 〉 give wickedness, is no more than permit: for so 'tis ordinary with God, as a punishment of some former great sin or sins, though not to infuse any malignity, yet by withdrawing his grace, and delivering them up to themselves, to permit more sins to follow, one on the heels of the other, and so to be so far from reforming & amending, as daily to grow worse and worse, to be more obdurate, and so finally never to enter into God's righteousness, i. e. into that way of obedience required by him, and which will be accepted by him, or (as 〈 in non-Latin alphabet 〉 in the notion of mercy may signify, being applied to God) into his mercy, so as to be made partakers of it.

V. 28. Book of the living] The [ h.] phrase 〈 in non-Latin alphabet 〉 the book of the living, is to be interpreted, according to the custom of those times, of a register of names of those who live in any kingdom. Thus Luk. ii. 1. we have the 〈 in non-Latin alphabet 〉 the inrolling of all in the Emperors dominions: and accordingly 〈 in non-Latin alphabet 〉 is ordinarily taken for a catalogue, and the catalogue of the living, is the number of those that are alive at any time, who when they die, their names are blotted out, and so are no longer written in this book or catalogue of the living. See Psal. cxxxix. 16. where God's book is this register, or censual book, or roll, where all that are born are enrolled: so Exo. xxxii. 32. blotting him out of God's book, is no more than dying, instead of the people.

The Seventieth Psalm.

TO the chief Musician, A Psalm of David to bring to remembrance.

[Paraphrase.] The seventieth is a mournful affectionate prayer to God for relief out of his present miseries, a beseeching God that he will at length remember him see: Psal. xxxviii. 1.

1. Make haste, O Lord, to deliver me; make haste to help me, O Lord.

See the same very little varied Psal. xl. 13, 14, 15, 16, 17.

2. Let them be ashamed and confounded that seek after my soul: let them be turned back and put to confusion that desire my hurt.

3. Let them be turned back for a reward of their shame that say, Aha, Aha.

4. Let all those that seek thee rejoice and be glad in thee; and let such as love thy salvation say continually, Let God be magnified.

5. But I am poor and needy, make hast unto me, O God: thou art my help and my deliverer, O God make no tarrying.

The Seventy First Psalm.

THe seventy first Psalm is a prayer for deliverance in time of distress, probably of Absalom 's conspiracy, which happened to him in the latter end of his life, referred to v. 9. & 18.

1. In thee, O Lord, do I put my trust; let me never be put to confusion.

[Paraphrase.] Lord, all my repose and confidence is in thee, I have not forsaken this my hold to catch after any other secular aid; O let not my reliance on thee be still disappointed and frustrated.

2. Deliver me in thy righteousness, and cause me to escape; incline thine ear unto me, and save me.

Thou art the patron of all that are in distress, and thou hast promised thy certain relief to all that constantly wait on thee, and in those thy promised mercies I have a peculiar portion: Thy justice therefore and fidelity, as well as thy mercy, are concerned in granting me a seasonable deliverance at this time.

3. Be thou my strong habitation whereunto I may continually resort: thou hast given commandment to save me, for thou art my rock and my fortress.

O be thou my sure place of retreat, whither I may constantly betake myself in time of distress or danger. This thou hast promised, O Lord, and therefore on thee I confidently depend for the performance of it.

4. Deliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man.

Lord, suffer not injurious wicked men to succeed in their projected violences and cruelties against me.

5. For thou art my hope, O Lord God; thou art my trust from my youth.

To obtain thy audience to this request I have this argument of all others most forcible with thee, viz. that I am one that have ever depended and relied on thee, as thy creature and peculiar client.

6. By thee have I been holden up from the womb, thou art he that took me out of my mothers bowels: my praise shall be continually of thee.

Who acknowledge it thy work of continued protection, by which I have been supported every hour of my life, as of thy primary gift that I ever had any being in the world, and so am obliged to bless and magnify thy name continually for both.

7. I am as a wonder unto many; but thou art my strong refuge.

I am vilified, and scoffed, and reproached by many, that I can talk of relief from heaven, when in the eye of man I am so low, and in such a deplored and lost condition; but yet am I not disheartened or amated by this, I know whom I have trusted, and that there is no security like that of relying and depending on thee.

8. Let my mouth be filled with thy praise and with thy honor all the day.

O be thou now pleased to hasten to my relief, that I may be able to refute these scoffers, and divulge and proclaim to others the glorious advantages of thy service, beyond any other course that can be received in competition with it.

9. Cast me not off in the time of old age, forsake me not when my strength faileth me.

When I am in the wane of mine age, and most feeble and destitute of strength, I have none to fly unto but thee only; O be thou pleased not to reject or despise me.

10. For mine enemies speak against me, and they that lay wait for my soul take counsel together,

11. Saying, God hath forsaken him; persecute him and take him, for there is none to deliver him.

But refute the obloquies of my enemies, who rejoice and triumph over me, and resolve and assure one another that I am forsaken by God, and may now be securely assaulted and destroyed by them.

12. O God, be not far from me: O my God, make haste for my help.

Let this their impiety excite and provoke thee speedily to arise to my relief, who have no other to depend on but thee only.

13. Let them be confounded and consumed that are adversaries to my soul; let them be covered with reproach and dishonor that seek my hurt.

And so shall my triumphant enemies be brought to shame, seeing themselves thus frustrated and disappointed in their malicious designs and attempts against my life.

14. But I will hope continually, and will yet praise thee more and more.

But whatever their triumphs and scoffs are, they shall not drive me from my fast and sure hold, nor yet from proclaiming to all men the exceeding goodness of that God on whom I wait; but the more they scoff, the more will I magnify his greatness, and profess my dependence on him,

15. My mouth shall show forth thy righteousness and thy salvation all the day; for I know not the numbers thereof.

And continually declare, and depraedicate his mercy and fidelity (that never fails to deliver those that rely on him.) And when I have spent my whole life on this task, I shall justly think that I have come far short of giving him his due praises, whose abundant excellencies and goodness toward his servant are infinitely above my imperfect measures either of valuation or expression.

16. I will go in the strength of the Lord God: I will make mention of thy righteousness, even of thine only.

Whatsoever I undertake, shall not be in any confidence of mine own, but in a full reliance on God's strength alone, and never talk of any security, but that which I hold by his free mercy and fidelity which obligeth him to perform his promise, and never to forsake those that depend on him.

17. O God, thou hast taught me from my youth, and hitherto have I declared thy wondrous works.

O blessed God, I have had experience of thy wonderful acts of power and goodness from the first part of mine age, and accordingly I have made declaration of them.

18. Now also when I am old and gray-headed, O God, forsake me not, until I have shown thy strength unto this generation, and thy power to everyone that is to come.

Do not thou now that my years increase, and therewith my wants of thy support, withdraw it from me, but afford me matter of continual acknowledgments, that I may yet proclaim thy attributes to many more than yet I have done, that I may live to be an instrument of bringing in many proselytes to thy service, who as yet are not born, or know nothing of thee.

19. Thy righteousness also, O God, is very high, who hast done great things: O God, who is like unto thee?

O how great is thy bounty, how infinitely great? how glorious are thy works of power and goodness? There is none that can in the least be compared with thee.

20. Thou which hast shown me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth.

Though thou hast permitted me to fall into very sharp afflictions and distresses, yet I doubt not either of thy power or will to restore me again, and rescue me out of the lowest and most disconsolate state.

21. Thou shalt increase my greatness, and comfort me on every side.

And having done so, exalt me higher than I was before the turning of thy face from me.

22. I will also praise thee with the Psaltery, even thy truth, O my God: unto thee will I sing with the harp, O thou holy one of Israel.

And for this thy constant performance of promise to me, and all thy rich mercies, I will in the solemnest manner exalt and praise thy name, O thou great and only God of heaven, who hast revealed thyself to thy people.

23. My lips shall greatly rejoice, when I sing unto thee; and my soul, which thou hast redeemed.

And this shall be to me the joyfullest employment in the world; joy to my tongue, that is above measure honored by being the instrument of thy praises, and joy to my very life, which hath been rescued by thee from such present dangers.

24. My tongue also shall talk of thy righteousness all the day long: for they are confounded, for they are brought unto shame that seek my hurt.

And therefore being the pleasantest, it shall also be the most constant employment of my life, to depraedicate thy mercy, and performance of all thy gracious promises, who hast secured me, and disappointed and frustrated all mine enemies.

Annotations on Psalm LXXI.

[ a.] V. 15. The numbers] 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 numeravit, regularly signifies numbers, and so the Chaldee renders it 〈 in non-Latin alphabet 〉 the numbers of them; and Symmachus accordingly, 〈 in non-Latin alphabet 〉 , I know not how to number. The Lxxii. now read 〈 in non-Latin alphabet 〉 , I know not tradings, negotiationes saith the Roman Psaltery. But the Latin, reading literaturam, makes it more probable that the more ancient reading of the Lxxii. was not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 . The Syriac retain the Hebrew 〈 in non-Latin alphabet 〉 the numbers thereof, and is not so well rendered by the Latin, Scripturam. The elegancy is here observable, 〈 in non-Latin alphabet 〉 my mouth shall number or recount thy righteousness, 〈 in non-Latin alphabet 〉 though I know not the number of them, they being so numerous that 'tis not possible to count them.

[ b.] V. 16. I will go] 〈 in non-Latin alphabet 〉 to go, or go in, signifies (among many other things) the administration of any public office; See Num. xxvii. 16, 17. where to go out and 〈 in non-Latin alphabet 〉 to go in before them, is to govern the people, and so oft elsewhere: and so also of more private actions, Deut. xxviii. 6. Thou shalt be blest 〈 in non-Latin alphabet 〉 in thy going out, i. e. in all thy undertakings. And thus (without the addition of going out ) it is here used for any action of his life.

V. 21. Comfort] 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 [ c.] conversus fuit, doth regularly signify shalt return; so all the ancient Interpreters seem to understand it, (and not in the notion of circuivit: ) 〈 in non-Latin alphabet 〉 , thou hast returned and comforted, say the Lxxii. and so the Latin reversus, the Chaldee, 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to return.

The Seventy Second Psalm.

A Psalm for Solomon.

[Paraphrase.] The Seventy Second Psalm was composed in contemplation of Solomon's succeeding David in the throne, and the happy days of his reign, and under that type looks forward to the days of the Messias (as the Jews themselves apply it; see note e.)

1. Give the King thy judgments, O God, and thy righteousness unto the Kings son.

O Lord, I beseech thee to pour out upon Solomon my son, who is to succeed me in the throne, all the royal virtues, and skill in government (according to the rule which thou hast prescribed to Kings) and all manner of justice and goodness in the admiration of so sublime an office:

2. He shall judge thy people with righteousness, and thy poor with judgment.

That so he may manage this power with all indifferency, and impartially relieve all that make their appeals to his tribunal;

3. The mountains shall bring peace unto the people, and the little hills by righteousness.

And both the higher and lower judicatures move so regularly, that the whole Kingdom may be governed peaceably and justly;

4. He shall judge the poor of the people; he shall save the children of the needy, and break in pieces the oppressor.

And all innocent persons receive the benefit of his patronage and protection, and all injurious invaders of others rights be severely punished by him.

5. They shall fear thee as long as the Sun and Moon endure, throughout all generations.

Then shall his government be famed, and his wisdom and happy administration be looked on with continual reverence by all posterities, and therein be a type of the Kingdom of the Messias, who shall descend from him, and set up his throne in men's hearts, when the Jewish Kingdom shall determine, and be adored and worshipped at set hours constantly every day throughout all ages.

6. He shall come down like rain upon the mowed grass, as showers that water the earth.

Then shall he be an instrument under God of refreshment, and encouragement, and growth to all virtue (and so shall the Messias in a most eminent manner.)

7. In his days shall the righteous flourish, and abundance of peace so long as the Moon endureth.

And as long as he reigns, the nation shall be managed with all justice, and peaceablenes and prosperity, and from him shall the Messiah arise in the time appointed by God, and settle and establish a Church, which shall never utterly perish till the end of the world.

8. He shall have dominion also from sea to sea, and from the river unto the ends of the earth.

The whole Jewish nation, the Kingdom of Israel and Judah, both shall remain under his subjection as long as he lives (see note on Psal. 11. f.) and so shall the bordering nations also, the Philistines, and Moabites, and Idumaeans, and Syrians, &c. ( • s for the Messias, of whom he is the most eminent type, he shall begin his spiritual Kingdom in Judea, and propagate it over all the world.)

9. They that dwell in the wilderness shall bow before him, and his enemies shall lick the dust.

And others more remote shall do him homage, and th • se that oppose and make war against him, shall be subdued and des • royed. (And so in the days of the Messias, the heathen nations shall submit to the faith of Christ, and they that obstinately oppose it shall be destroyed.)

10. The Kings of Tarshish and of the Isles shall bring presents; the Kings of Sheba and Seba shall offer gifts.

And many Princes from the remotest parts of the world (see note on Ps • l. xlviii. 6.) shall send tokens of their respect and reverence to him, see note c. and 1 King. x. 1. Ma • . xii 12 (And so in like manner the Gentile nations shall receive the faith of Christ, and as a praesignification thereof, the Magi, Mat. ii. shall bring him presents, as soon as he is born.)

11. Yea, all Kings shall fall down before him, all nations shall serve him.

And in sum, the generality of the Potentates of the world, and all the people thereof shall acknowledge and magnify his government, (And so shall the Gentile world universally subject themselves to Christ.)

12. For he shall deliver the needy when he crieth, the poor also and him that hath no helper.

As the government of a just and merciful Prince, that is ready to relieve all that are oppressed and wronged. (And therein a type of Christ's Kingdom, who never denies grace and pardon to the humble suppliant, that having no trust to rely on in himself, flies in prayer to his free grace and mercy.)

13. He shall spare the poor and needy, and he shall save the souls of the needy.

A Prince of bowels and compassion to them that are in any kind of distress, to defend and deliver them out of it, (And so shall Christ not only not punish the lowly penitent sinner, but bestow all that is precious upon him, even grace here, and eternal salvation hereafter.)

14. He shall redeem their soul from deceit and violence; and precious shall their blood be in his sight.

To rescue them out of the hand of the injurious and oppressor, and preserve their lives from the invader, as those that are much valued and esteemed by him. (And so shall Christ redeem, in the most eminent manner, those that rely on him, from all their spiritual enemies, sin and Satan, from the power of the one, and tyranny of the other, and pay his own life a ransom for mankind.)

15. And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually, and daily shall he be praised.

As long as he lives shall strangers reverence, and subjects continually bless and pray for him, as the author of a peaceable and happy life to them. (And so shall the faith of Christ have the reverence of strangers, be admired by all that hear of it, as being made up of the most excellent divine doctrines of charity, purity, subjection, &c. and for all those that set themselves to the practice of his precepts, they shall have cause to bless them and magnify them as the greatest mercy that could ever have been vouchsafed them.)

16. There shall be an handful of corn in the earth, upon the top of the mountains; the fruit thereof shall shake like Lebanon, and they of the city shall flourish like grass of the earth.

In his time shall there be great abundance of all things, and God's hand very remarkable, in blessing and prospering the smallest quantity of seed, sown in the barennest soil, into a most plentiful harvest, and this city shall thrive proportionably, the number of the inhabitants shall increase as fast as the seed which is sown doth (And so in the days of the Messiah shall God's providence and his grace most signally evidence it self, in bringing forth a multitude of believers by a little contemptible preaching of the faith, among the most idolatrous obdurate Gentiles.)

17. His name shall endure forever, his name shall be continued as long as the Sun; and men shall be blessed in him: all nations shall call him blessed.

And his memory and honor shall outlive his person, shall never be blotted out, but shall flourish, and descend upon his posterity, as a mark of renoun to all that shall come from him. And for all others, when they shall bless any Prince or royal person, they shall do it in this form, The Lord make thee like Solomon. And in sum, all the nations in the world shall look upon him as a most blessed person, a most wise and a most prosperous Prince. (And so shall Christ, pretypified by Solomon, be in a most eminent manner remembered, even adored and worshipped and magnified forever. All they that receive his faith shall, as his sons, be called by his name, be known by the the title of Christians, and be looked upon as a most happy and blessed sort of men, that they are vouchsafed that dignity of being his sons, to be taught and educated by him, and to transcribe his copies, to be like him in all goodness.)

18. Blessed be the Lord God, the God of Israel, who only doth wondrous things.

For these and all other his mercies so wonderfully wrought for his servants, and which none else is able to work, the eternal Lord of heaven and earth, who alone is worshipped by the Jews, and which hath chosen them to himself to be his people, be now and ever magnified.

19. And blessed be his glorious name forever, and let the whole earth be filled with his glory. Amen, and Amen.

And O that all the men in the world would set themselves industriously and faithfully to his service, that they would bless and praise him continually, offer up their daily oblation of lauds and thanksgiving to him, and all hearts be thoroughly possessed with his divine excellencies, and endeavor to express the power thereof in all the actions of their lives, in doing what he hath directed and exemplified to them. O that every man would say Amen to this prayer. O that God would once grant this petition.

20. The prayers of David the son of Jesse are ended.

Here is the conclusion of the Second Book of Psalms, which were, if not all composed, yet perhaps all collected and put into this order by David. The other books that follow being a collection of Asaph and other men, in which some there are also of David's composing, after the finishing of this collection, or shutting up of this book.

The End of the Second Book.

Annotations on Psalm LXXII.

[ a.] V. 3. Righteousness] 〈 in non-Latin alphabet 〉 in this place is by the Lxxii. rendered 〈 in non-Latin alphabet 〉 in righteousness, and so joined in construction with 〈 in non-Latin alphabet 〉 shall judge, in the beginning of the next verse; and so it must be, if the ב have any signification. But it is not unusual for this and other prepositions to be used as expletives; and accordingly the Chaldee retains it here ( 〈 in non-Latin alphabet 〉 ,) whilst yet both the Syriac and Latin leave it out, and read 〈 in non-Latin alphabet 〉 , thy righteousness, and justitiam righteousness. And so the sense is most perspicuous.

[ b.] V. 5. They shall fear thee] For 〈 in non-Latin alphabet 〉 they shall fear or reverence thee, the Lxxii. seem to have read 〈 in non-Latin alphabet 〉 and he shall prolong (his life ) and so render it 〈 in non-Latin alphabet 〉 , he shall endure as long as the Sun; and so the Latin, & permanebit cum sole, and he shall abide with the Sun. But the Chaldee adhere to our reading of the Hebrew, and render it both by 〈 in non-Latin alphabet 〉 they shall fear from, or be afraid of thee; and again, by 〈 in non-Latin alphabet 〉 they shall pray before thee, and so the Syriac, 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 to fear or adore ) which the Interpreter renders, adorabunt te, shall adore thee. Then for 〈 in non-Latin alphabet 〉 with the Sun, 〈 in non-Latin alphabet 〉 and before, or in the presence of the Moon,] the Chaldee seems to give the true notion of it, 〈 in non-Latin alphabet 〉 with the ascending of the Sun, and 〈 in non-Latin alphabet 〉 before or in the presence of the light of the Moon, i. e. by day and by night, continually, 〈 in non-Latin alphabet 〉 generation of generations, i. e. either in the nominative case, generation of generations shall fear thee, or supplying the want of the preposition ל) throughout all generations. And so the primary literal meaning is, that all posterity shall revere Solomon continually, esteem of him as of the wisest and justest Prince. But the more sublime (and that as literal) sense belonging to Christ (of whom Solomon's wisdom and prosperous government was a type) will be this. That both by day and night all generations shall adore Christ, pray to him, and perform solemn service to him, and through all ages never cease to do so, while (as the Jewish Arab renders it) the Sun endureth.

V. 9. Dwell in the wilderness] [ c.] From 〈 in non-Latin alphabet 〉 a dry or desert place, is 〈 in non-Latin alphabet 〉 here, the inhabitants of the desert: such were the Ethiopians and others, and therefore the Lxxii. have chosen to paraphrase it, 〈 in non-Latin alphabet 〉 , the Ethiopians, as ver. 10. for 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 they read 〈 in non-Latin alphabet 〉 Arabians and Sabaeans; by the former Scheba, with ש, noting the inhabitants of Arabia Felix, from whence comes Gold, v. 15. by the latter, with ם, all the whole region of Arabia, Madiam, and Epha, (saith S. Jerome ) which is called Saba, the Queen whereof came to Solomon 1 King. x. 1. and is called the Queen of the South Mat. xii. 42. because Arabia Felix reacheth to the South, and belongs to the Ethiopic sea, and torrid Zone, and so is styled the Queen of the South from the ends of the earth.

V. 12. Crieth] 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 [ d.] clamavit, signifies him that cries: But the LXXII. from 〈 in non-Latin alphabet 〉 rich or powerful, read 〈 in non-Latin alphabet 〉 from the powerful; but this perhaps by way of Paraphrase, because the oppression of such is it that causeth the poor to cry.

[ e.] V. 16. Handfull] 〈 in non-Latin alphabet 〉 a small quantity of corn (from 〈 in non-Latin alphabet 〉 minutus est ) is in all the copies of the Lxxii. rendered 〈 in non-Latin alphabet 〉 , and from thence by the vulgar Latin firmamentum, by the Arabic and Ethiopic in like manner, without any mention of corn or anything to render 〈 in non-Latin alphabet 〉 . The Chaldee read 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 , which signifies both fulcivit and comedit ) the food or fulciment of bread. i. e. bread for food, or for refection and strengthening; and the Syriac 〈 in non-Latin alphabet 〉 plenty of corn; all varied much from the literal importance of the Hebrew. The reason of this variation as to all those that follow the Lxxii. is evidently the same, either having an eye to the Chaldee 〈 in non-Latin alphabet 〉 in the notion of fulcimentum, as that agrees with the phrase elsewhere used, the staff of bread; or more probably a mistake in the copies of 〈 in non-Latin alphabet 〉 firmamentum for 〈 in non-Latin alphabet 〉 a handful, for so 〈 in non-Latin alphabet 〉 regularly signifies, and so 〈 in non-Latin alphabet 〉 a hand 1 King. xviii. 44. is rendered by the Chaldee 〈 in non-Latin alphabet 〉 the palm of the hand, and so in Syriac 〈 in non-Latin alphabet 〉 is the sole of the foot, and among the Rabbin's is applied both to hand and foot, 〈 in non-Latin alphabet 〉 the palm of the hand, 〈 in non-Latin alphabet 〉 the sole of the foot. This therefore is the most probable meaning of the place, 〈 in non-Latin alphabet 〉 there shall be a handful of corn, and that sown (so 〈 in non-Latin alphabet 〉 in the earth, noteth) 〈 in non-Latin alphabet 〉 on the head, i. e. top of the hills, the most stony, dry, and barren plat; and yet 〈 in non-Latin alphabet 〉 the fruit thereof, that which comes from this handful, in this barrenest soil, 〈 in non-Latin alphabet 〉 shall shake like Libanus, i. e. like the trees of Libanus, whose tallness causeth a great noise, when they are shaken with the wind. And this resemblance signifies the great growth of this corn, which makes it liable to the wind, and being shaken by it, it makes a noise like the tallest trees on the top of an hill. An excellent poetical description of the greatest plentifulness, when a handful of corn sown on the barrenest soil, shall yet bring forth so prosperously. And this the Chaldee and Syriac were, it seems, willing to express by periphrasis, and not literally, and so only mention, the one, the bread that comes from it, for food, the other, the plenty of the corn, without mention of the small proportion of the seed it springs from. This R. Obad: Gaon applies to the Messias (as Ibn Ezra, Midras Tehilin and he, do the whole Psalm ) saying that he is the 〈 in non-Latin alphabet 〉 , beginning like an handful of wheat, but afterwards shall grow into a multitude, like the herb of the field: see Jo. xii. 24. Abu Walid in his rendering it may seem singular, unless the like mystical use be made of it: He makes the words thus to sound, He shall be a pure piece of justice upon the earth, or there shall be, or let there be from him, a • solute justice in the earth: Upon the top of the mountains let his fruit increase, (viz. his children or progeny) like Lebanon, i. e. as the trees of Lebanon, which proverbially signify a great multitude. The Jewish Arab renders it to this purpose, God make him as fruitful corn in his country on the top of its mountains, and make him rich fruit, as Lebanon, &c. taking 〈 in non-Latin alphabet 〉 (as Abu Walid doth) for [let him be] or [he shall be,] not [there shall be;] and rendering 〈 in non-Latin alphabet 〉 let him be rich, as if it were 〈 in non-Latin alphabet 〉 by transposition of letters, but that Abu Walid rejects.

V. 17. As long as the Sun] What [ f.] 〈 in non-Latin alphabet 〉 before, or at the faces, or in the presence of the Sun,] signifies, will be learnt from what was said note b. of 〈 in non-Latin alphabet 〉 , before, or in the presence of the Moon (i. e. in the night time, ) and proportionably to continue 〈 in non-Latin alphabet 〉 before the Sun, must be to live, to survive, to flourish in opposition to perishing, which is expressed by not seeing the sun. And this is appliable to names, to memories, as well as to persons: the names of good men 〈 in non-Latin alphabet 〉 (from 〈 in non-Latin alphabet 〉 a son) shall descend upon their children, i. e. continue successively before the Sun, i. e. live, and prosper; and the names of evil men die and perish. The LXXII. literally enough, render it, 〈 in non-Latin alphabet 〉 shall continue before the sun; and so the Syriac, 〈 in non-Latin alphabet 〉 is before the sun. But the Jewish Arab, in agreement with his notion of v. 5. till the heavens vanish.

[ g.] V. 17. Men shall be blessed] 〈 in non-Latin alphabet 〉 they shall be blessed in him,] is no more than, men shall bless themselves in him, i. e. when they will bless any man, they shall use this form, let him be blessed as Solomon was. Thus we see the phrase explained Gen. xLviii. 20. In thee shall Israel bless, saying, God make thee as Ephraim; where to bless in any man, or any name,] is to pray that he may be as that man, wise as Solomon, a peaceable and happy ruler as Solomon, &c. (see more of this phrase note on Gal. iii. c.) The Interpreters generally join it with the nominative case that follows, [all nations shall be blessed in him;] and so it may well be: but it may also be set absolutely, they shall be blest, i. e. men shall bless themselves in or by him, and then, 〈 in non-Latin alphabet 〉 all nations shall bless him, or proclaim him blessed. The Chaldee renders it 〈 in non-Latin alphabet 〉 all nations shall be blessed in his righteousness, or purity; merito, saith the Latin interpreter of the Targum, which though it have a primary sense in application to Solomon, thus; All nations shall bless themselves in this or or the like form, God make thee as pious, just, blameless, excellent a person as Solomon was; yet it must be allowed a much more eminent notion, in reference to Christ, that all Christians shall desire to imitate his divine patterns, and bless and pray for one another, in that form, God indow thee with some degree of those virtues, which were eminently observable in Christ.

PSALM LXXIII.

A Psalm of Asaph.

[Paraphrase.] The Seventy third Psalm, the first of the Third Book of this Collection, seems to have been composed by Asaph (either the Recorder, the chief of the Levites that ministered before the Ark of the Lord, who is frequently mentioned in the story of David, see 1 Chron. xvi. 5. or else some other of that name of latter times.) It contains a discourse of God's providence, and the wise purposes thereof in permitting wicked men to prosper, though but for a time. It is much of the same subject with Psalm 49. and seems to have been composed by him for the use, or as in the person, of David: see v. 24.

1. Truly God is good to Israel, even to such as are of a clean heart.

It is a most certain infallible truth, that God is abundantly gracious and kind (and not faithful and just only) to every true hearted, sincere, upright servant of his.

2. But as for me, my feet were almost gone, my steps had well-nigh slipped.

Yet was I under no small temptation to doubt of the truth of this, and so to deny that which is so main an article of the belief of all that acknowledge a providence.

3. For I was envious at the foolish, when I saw the prosperity of the wicked.

For I had a zealous displeasure, or indignation against ungodly wicked men, to see them go on still in their sins so foolishly and irrationally; and being thus affected, I was surprised with a sudden incitation, to think that they were likely to prosper and enjoy a secular felicity, and all good successes in their impieties; and this was a matter of temptation to me.

4. For there are no bands in their death, but their strength is firm.

For when I considered them, me thought they were strong and vital, likely to live and prosper a long time.

5. They are not in trouble like other men, neither are they plagued like other men.

Whereas many other men meet with diseases and maladies of all sorts, and the generality of mankind with misadventures, and afflictions, and sundry sore scourges and chastisements, these seemed to have an immunity from all.

6. Therefore pride compasseth them as a chain, violence covereth them as a garment.

And being thus heightened and puffed up, they set themselves out most magnificently, and make use of all the unlawfullest means, oppression and rapine, to maintain it.

7. Their eyes stand out with fatness, they have more than heart could wish.

They thrive and increase in wealth and grandeur exceedingly, and unexpectedly advance to a greater height than either themselves could at first project, or any man else divine or imagine possible.

8. They are corrupt, and speak wickedly concerning oppression, they speak loftily.

And being thus elevated they deride all others, say anything that may tend to the mischieving others, and out of the pride and hautiness of their hearts profess to commit all injustice, to oppress, and scorn to be restrained by any laws divine or human.

9. They set their mouth against the heavens, and their tongue walketh through the earth.

They profestly blaspheme the God of heaven, despise his threats, oppose and resist all his commands, and take liberty to say what they please of any the most innocent or holiest man upon earth.

10. Therefore his people return hither, and waters of a full cup are wrung out to them.

And this tempts pious men, when they see them thus riot it in violence, and blasphemy, and contempt of all sanctity, to pour out abundance of tears, in the contemplation.

11. And they say, How doth God know? is there knowledge in the most high?

And thus to dispute and argue within themselves, Doth God indeed see and discern and take notice of all this? If he doth, how comes it about that he permits them?

12. Behold, these are the ungodly who prosper in the world; they increase in riches.

'It is most visible that they which are thus wicked, enjoy the greatest tranquility and prosperity in this life, have all the wealth and greatness of the world heaped upon them.

13. Verily I have cleansed my heart in vain, and washed my hands in innocence.

And there (as they are moved to argue) what reward is there for perfect purity of hearts and hands, of thoughts and actions, for all the strictest exercises of all virtues, if the quite contrary to all this be thus prospered by God.

14. For all the day long have I been plagued, and chastened every morning.

And they that have faithfully endeavored to make good their innocence in both, are yet exercised with continual afflictions?

15. If I say I will speak thus, behold, I should offend against the generation of thy children.

Such thoughts as these are apt to suggest themselves on this occasion; but then piety soon gives a check to them as profane and blasphemous, the denying of the divine providence, and downright apostasy from all profession of piety.

16. When I thought to know this, it was too painful for me.

17. Untill I went into the Sanctuary of God: then understood I their end.

18. Surely thou didst set them in slippery places, thou castedst them down into destruction.

The same that of those that are exalted to the top of an hill, and when they are there have no firm footing, but slip and fall, and then by the highness of the ground are more sorely kruised, even killed outright by this their fall.

19. How are they brought into desolation? as in a moment they are utterly consumed with terrors.

So doth it befall wicked men, when they are arrived to the height of their secular prosperity, they suddenly fall into a most terrible amazing destruction.

20. As a dream when one awaketh, So, O Lord, when thou awakest thou shalt despise their image.

And so their prosperity is no more but like that of a dream; whilst it lasts, it is but imaginary, not real, the gaining of the honors, or pleasures, or riches of the world, which are themselves but splendid nothings, mere phasmes, and when they are unlawfully gotten or enjoyed, are far from being any solid prosperity, and then within a very little while, they are lost or taken away from them: lost by some turn or change here in time of life, or else seised on by God, and taken from them by death; and so this very shadow of prosperity vanishes presently, is of a very inconsiderable duration.

21. Thus my heart was grieved, and I was pricked in my reins.

22. So foolish was I and ignorant; I was as a beast before thee.

It was therefore a stupid and bestial ignorance and folly in me, thus to be disquieted and troubled with the sight of the prosperous successes that wicked men meet with, and to have any temptation to repine and murmur at my own afflictions, as if those were a mark of my being neglected by thee.

23. Nevertheless I am continually with thee: thou hast holden me by my right hand.

When all this while I have been particularly considered and cared for, and in a special and eminent manner supported by thee.

24. Thou shalt guide me with thy counsel, and afterward receive me with glory.

And have assurance that thy providence shall conduct me safe through all my afflictions, and at length deliver me out of them, and bring me to an honorable condition here, and eternal rest with thee hereafter.

25. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.

Lord, there is none in heaven or earth except thee only, no creature in the world to whom I have any inclination to address myself, to seek their aid, or to have any dependence on them: I have a full security in relying and waiting on thee.

Paraphrase Upon the Books of the Psalms