Works Volume 4

Annotations on Psal. CXL.

[ a] V. 2. Are they gathered together for war ] The Hebrew reads 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to collect or draw together or congregate ; so Hab. 1.15. 〈 in non-Latin alphabet 〉 he gathers them into his net: and being here in the active sense, and joined with wars, it must be to prepare, put in order, instruere praelia, muster and set their affairs in order for battle. The LXXII. duly render it 〈 in non-Latin alphabet 〉 , they set their battles in order ; the Chaldee 〈 in non-Latin alphabet 〉 they excite, or instigate ; and so the Syriac also.

[ b] V. 8. Further not ] What was formerly noted of the conjugation Hiphil, that it sometimes imports not causing, but any degree of occasioning, or but permitting, is here observable of 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 exivit to go forth. From whence in Hiphil as it signifies to bring forth, to advance, so also to permit to go forth or advance ; and so the prayer here is, not so much that God will not give them a good success, as that he will interpose to their hindrance, blast and frustrate their designs, instead of permitting them to prosper. To that the Chaldee applies 〈 in non-Latin alphabet 〉 that follows, not in the notion of 〈 in non-Latin alphabet 〉 for at • olli exalting, but for tolli being taken away or destroyed, for so they read, 〈 in non-Latin alphabet 〉 they shall be taken away or destroyed forever, rendering Selah, as they constantly do, 〈 in non-Latin alphabet 〉 forever ; or perhaps in the notion of 〈 in non-Latin alphabet 〉 to corrupt, or putrefy so as to breed worms, Exod. 16.20. they will be corrupted forever. The LXXII. have somewhat deformed this verse: for 〈 in non-Latin alphabet 〉 desires, they read, as with other points, 〈 in non-Latin alphabet 〉 , from my desire ; for 〈 in non-Latin alphabet 〉 his wicked thought or device, 〈 in non-Latin alphabet 〉 , and so rendering it 〈 in non-Latin alphabet 〉 , they thought or reasoned against me ; then for 〈 in non-Latin alphabet 〉 suffer them not to advance or prosper, 〈 in non-Latin alphabet 〉 , forsake me not, from some other supposed notion of 〈 in non-Latin alphabet 〉 . Yet they seem best to have rendered 〈 in non-Latin alphabet 〉 they will be exalted, by 〈 in non-Latin alphabet 〉 lest they be exalted. So v. 9. for 〈 in non-Latin alphabet 〉 the head of those that encompass me, they read (as if it were 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 , the head of their circuit.

[ c] V. 11. Evil-speaker] 〈 in non-Latin alphabet 〉 a man of a tongue, is proverbially a detractor, or Sycophant: So Eccl. 10.11. 〈 in non-Latin alphabet 〉 a man of a tongue, is by the Chaldee rendered 〈 in non-Latin alphabet 〉 one that eats accusations, the phrase by which they express a sycophant ; and so the similitude of the serpent biting doth enforce there. In this place they express it by 〈 in non-Latin alphabet 〉 a delator with • hree-fold or three forked tongue, which is another style of theirs for a sycophant, because such a man wounds three at once, the receiver, the sufferer, and himself. Of him it is here said, 〈 in non-Latin alphabet 〉 he shall not be established, in the future, (as all the former verbs v. 9, and 10. may be read,) and not in the imperative; and so by way of pronouncing or prediction only, and not by way of wish.

Annotations on Psal. CXLI.

[ a] V. 2. Evening sacrifice ] The reason why the Evening sacrifice is here named, is rendered by Kimchi, because that supposeth and comprehends the morning sacrifice; but by R. Saadiah, because there is no sin-offering brought after that, all things being then atoned. The Jewish Arab reads, as an accepted or acceptable oblation.

[ b] V. 3. Door ] From 〈 in non-Latin alphabet 〉 to draw up, is 〈 in non-Latin alphabet 〉 here, and so signifies the lifting up: 〈 in non-Latin alphabet 〉 saith the Chaldee, elevation ; and so the Jewish Arab, the lifting up of my lips, making it to be of the same root that 〈 in non-Latin alphabet 〉 Isa 38.14. which according to him must b •• Mine eyes are lifted up on high, from 〈 in non-Latin alphabet 〉 and so Kimchi saith his father interpreted it, that the meaning should be, the words which I take into my lips. So Abu Walid seems to have taken it. From the root 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 a door, and that metaphorically applied to the lips, Job 41.14. Who shall open 〈 in non-Latin alphabet 〉 the door of his face, i. e. his lips? and so 〈 in non-Latin alphabet 〉 is thought here to be used by Apocope. But although the lips are fitly styled the door of the face, or the mouth, yet they will not so commodiously be styled 〈 in non-Latin alphabet 〉 the door of the lips, especially when that other rendering of the Chaldee is so much more agreeable, the lifting up, as that signifies the opening of the lips, or mouth, which is the most obvious and frequent Periphrasis of speaking: Job 11.5. O that God would speak 〈 in non-Latin alphabet 〉 and open his lips against thee ; and so Job 32.20. I will speak that I may be refreshed, I will open my lips — and Psal. 51.15. Open thou my lips — And therefore as the Syriac omits the rendering of this word 〈 in non-Latin alphabet 〉 , and only reads, set a guard 〈 in non-Latin alphabet 〉 on my lips ; so the LXXII. that have 〈 in non-Latin alphabet 〉 a door, do use that with 〈 in non-Latin alphabet 〉 joined with it, for a Periphrasis of the guard, the rendering of 〈 in non-Latin alphabet 〉 , not of 〈 in non-Latin alphabet 〉 , set, O Lord, a watch on my mouth, and a door of guard about my lips : and so the Latin and Arabic, ostium circumstantiae, and ostium munitum, a guarded door to my lips ; where 'tis evident the lips are not looked on as the door, but the guard, the grace of vigilance and circumspection, that is to be set upon them, and is useful, as a door, to keep all close, to keep anything from coming out that ought to be kept in.

[ c] V. 4. To practice wicked works ] The Hebrew here read, 〈 in non-Latin alphabet 〉 to machinate machinations in evil: the LXXII. read, 〈 in non-Latin alphabet 〉 , to pretend pretences in sins, and so the Jewish Arab, that I should pretend causes with the people that work deceit ; noting this to be the manner of wicked men, when they project or contrive iniquity, to project also some specious pretences of doing it, whereby they much facilitate the practice of it, and hope to gain impunity, if they prosper not in it. And thus indeed doth the Hebrew 〈 in non-Latin alphabet 〉 , here used signify, seeking occasions; pretences of doing anything. But the Chaldee interprets it here by 〈 in non-Latin alphabet 〉 thinking, contriving, and the Syriac by speaking and committing iniquity ; and so 'tis not amiss expressed by our English, to practice wicked works. In the end of the verse, for 〈 in non-Latin alphabet 〉 eat of their dainties, from 〈 in non-Latin alphabet 〉 pleasant, delightful, the LXXII. read 〈 in non-Latin alphabet 〉 , combine, or, as the Latin, communicabo, communicate with their chosen things, i. e. certainly with the best or fattest of their diet, as 〈 in non-Latin alphabet 〉 is a crammed foul, and as the LXXII. Gen. 49.15. render the same word 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 fat. The Chaldee read, 〈 in non-Latin alphabet 〉 — I will not be fed with the song of the house of their feasts, from a notion of 〈 in non-Latin alphabet 〉 , in which the Rabbins use it, for Music, or Song, and because Music was a festival ceremony. But the Syriac 〈 in non-Latin alphabet 〉 I will not join, or mix, or, from the notion of 〈 in non-Latin alphabet 〉 for salt, I will not eat salt with them, as 〈 in non-Latin alphabet 〉 Act. 1.4. to eat salt with, is to converse familiarly with them. The only difficulty in this verse is, whether it be a prayer, or a resolution: and indeed the words will bear either sense, 〈 in non-Latin alphabet 〉 being interpretable, in accord with the former verse, in form of a prayer, Incline not my heart, and yet (as beginning this period) they may as fitly be rendered, my heart shall not incline ; and to this the design of the following verses seems to exact it. The occasion of the Psalm seems to have been that eminent passage of David 's story, to which the title of the next Psalm refers, when he was in the cave, 1 Sam. 24. when Saul entered into the cave to cover his feet, and David might have killed him if he would, and was by his servant incited to do so, but resolved he would not touch the Lord's anointed ; and when he had cut off the skirt of his garment, his heart smote him for it. To this the verse seems to refer, as a reflection on that resolution of his, not to join with any, on never so advantageous a prospect, in any unlawful practice, yea though it were to get the instant possession of a Kingdom. And therefore that seems to be the most commodious rendering of it, My heart shall not incline, &c. The Jewish Arab interpreting it as a prayer, saith in a note, that he means not a forcing, but the defending him from his enemies, that his heart might not include, or bend aside, to busy his thoughts about them, and how to do, or to think of them, or seek to beware of them.

[ d] V. 5. Let the righteous smite me, it shall be a kindness ] The Hebrew words 〈 in non-Latin alphabet 〉 are acknowledged very obscure; yet by observing the design of the Psalm forementioned, and the ambiguity of the word 〈 in non-Latin alphabet 〉 , which signifies reproach as well as mercy, they may receive their explication: for then it will thus readily signify, Reproach will bruise me that am righteous, and rebuke me. Herein there is no difficulty, the like elliptical scheme being elsewhere not rarely met with, Ezech. 22.5. 〈 in non-Latin alphabet 〉 they shall mock at thee infamous, i. e. which art infamous, and Jo. 8.40. 〈 in non-Latin alphabet 〉 , &c. ye seek to kill me, a man, i. e. who am a man, &c. Then follows 〈 in non-Latin alphabet 〉 . That 〈 in non-Latin alphabet 〉 signifies poison, as well as head, appears by Deut. 29.18. and Jer. 9.15. Hos. 10.4. Am. 6.12. and here Psal. 69.21. and that it is thought appliable to wine, see Deut. 32.32. Their grapes are grapes of gall, i. e. poisonous, and their clusters are bitter. And then why may it not as fitly be the epithet of oil, and so signify calumnies or reproach ( 〈 in non-Latin alphabet 〉 say the LXXII. the oil of the wicked ) such as David fell under among Saul 's servants, as if he sought the King's life, &c. But this, saith he, 〈 in non-Latin alphabet 〉 shall not break or bruise mine head, (by that customary scheme of allusion betwixt 〈 in non-Latin alphabet 〉 my head, and 〈 in non-Latin alphabet 〉 poison, the same word in different senses, here farther exemplified in 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 and the like) i. e. shall not finally destroy me. So bruising the head signifies Gen. 3.15. in contradiction to bruising the heel, which hath not that fatal consequence. That their calumny, though poisonous, and probable to bring ruin on him from the King, should yet not do it, his argument of assurance is, from a sure Antidote to which he had resort, 〈 in non-Latin alphabet 〉 for my prayer shall be in their mischiefs ; i. e. my addresses to God shall be the instrument of preserving me from any real or considerable harm that calumny can do me. For 〈 in non-Latin alphabet 〉 in their mischiefs ; (actively, their mischievous designs and enterprises) the LXXII. reads 〈 in non-Latin alphabet 〉 in their good pleasures, (as from 〈 in non-Latin alphabet 〉 which in Chaldee signifies will ;) and it may well enough be born, by wills meaning their evil designs or attempts. In a place of so much difficulty, it will not be amiss to add some other conjectures, as, by retaining the usually-received signification of the words, thus, Kindness will bruise me that am righteous, and rebuke me, i. e. work on me more than harsher dealing: Let not oil on the head, i. e. flattering words, as smooth as oil poured on the head, break my head ; i. e. overcome me to be persuaded or enticed by them: for my prayer shall yet be in or against their mischiefs, i. e. that I may not be entrapped by those mischiefs which they intend when they speak me fairest. Some Jews, by another sense of 〈 in non-Latin alphabet 〉 , would have this the sense, rendering the first words, Let the righteous smite me, it shall be a kindness, and reprove me, the oil of my head, with which I was anointed for King, shall not remove my head from the stroke of his correction or reproof, but my prayer shall be for them, that God would repay them good, and deliver them from their calamities.

[ e] V. 6. When their Judges are overthrown in stony places ] This passage also will receive its explication from the story 1 Sam. 24. Where Saul seeking David upon the rocks of the wild goats, v. 2. left his captains and followers there on the sides of the rock, whilst he went into the cave to cover his feet. Of them therefore it is here fitly said, their Judges (i. e. the commanders of his army, according to the style known in the book of Judges) are left (so 〈 in non-Latin alphabet 〉 usually signifies) 〈 in non-Latin alphabet 〉 by the sides of the rock (so 〈 in non-Latin alphabet 〉 hand metaphorically signifies:) the LXXII. reads 〈 in non-Latin alphabet 〉 near or close by the rock. And being there left, it is aptly added, 〈 in non-Latin alphabet 〉 and have heard my words that they are sweet ; for so 'tis certain they there heard David expostulate his case with Saul, with those gentle words which melted the inveterate hatred of Saul himself, who upon that Apology then made by David v. 14. dismissed his people from all further pursuit of him.

[ f] V. 7. Graves mouth] 〈 in non-Latin alphabet 〉 at the mouth of Scheol, is a very full expression of the condition of David and his men in the cave, in which they seemed as it were buried alive, and yet were in so desperate a condition as to be worse than dead.

[ g] Ibid. Wood upon the earth ] The Hebrew here reads, 〈 in non-Latin alphabet 〉 as one that cuts and slits the earth, (so the Jewish Arab ) or upon the earth, and in all probability belongs to the digging or ploughing up the surface of the earth: so the Chaldee render it, as a man that slits and cuts the earth 〈 in non-Latin alphabet 〉 with plough-shares, and so the Syriac, as 〈 in non-Latin alphabet 〉 the share cleaves the earth ; and to that sense the LXXII. also, though not by literal rendering, yet by way of paraphrase, 〈 in non-Latin alphabet 〉 , as the thickness, the crust, i. e. the uppermost clod of the ground is broken in pieces on the earth. And so in all reason we are to render it, not by supposing an Ellipsis, to be supplied by addition of wood ; but without any Ellipsis, as he that cuts and slits 〈 in non-Latin alphabet 〉 the earth, the ב being frequently abundant. And then this is a fit description of a great distress, and very proportionable to David 's then present condition in the cave expressed in the beginning of the verse, by Our bones are scattered at the mouth of Scheol. When a pit is made, the earth that is digged and fetched out to make the pit, lies in an heap rudely at the mouth of the pit, and that that lies so is ready to tumble into it: Just so, saith the Psalmist, we have been ploughed and harrast out by sharp oppressions, we now lie like earth so digged or ploughed, at the mouth of the great pit, called Scheol, i. e. ready to be destroyed.

[ f] V. 8. Leave not ] From 〈 in non-Latin alphabet 〉 to empty or pour out, is 〈 in non-Latin alphabet 〉 here in the notion of casting away, pouring out, as that which one cares not for. So the Chaldee render it, 〈 in non-Latin alphabet 〉 pour not out my soul, the LXXII. 〈 in non-Latin alphabet 〉 take not away, the Syriac 〈 in non-Latin alphabet 〉 cast not off, or away, my soul.

Annotations on Psal. CXLII.

[ a] V. 3. Thou knewest ] What 〈 in non-Latin alphabet 〉 signifies here will be judged by Deut. 2.7. He hath known thy walking through this great wilderness, i. e. hath preserved thee in all thy journeying; and so it agrees with what went before, for the Lord hath blessed thee in all thy works. So Psal. 31.7. Thou hast known my soul in adversity, i. e. taken notice of me, patronized me. And so here, thou knewest my path, i. e. hast taken notice of me, to defend and secure me.

[ b] V. 4. Cared for my soul ] The Hebrew hath 〈 in non-Latin alphabet 〉 seeking for my soul. The word 〈 in non-Latin alphabet 〉 , to seek, is sometimes used for vindicating, avenging, taking part, or defending any. So Gen. 42.22. Reuben saith of Joseph, behold his blood 〈 in non-Latin alphabet 〉 is required, i. e. avenged and punished upon us; and Gen. 9.5. 〈 in non-Latin alphabet 〉 I will require the life of man, i. e. avenge it on him that kills any man ; and in Ezekiel oft, his blood will I require — Thus when God is said to require simply, without any addition, the meaning is, to avenge and punish. And proportionably here, requiring or seeking 〈 in non-Latin alphabet 〉 for my soul, most probably signifies vindicating or punishing another for the evil designed by him unto my soul. For this is the part of a Goel, an avenger of blood (such was the next of kin to him that was slain) to require justice for his soul, or blood, or life ; and so 〈 in non-Latin alphabet 〉 to require, by which the LXXII. here render it, frequently signifies. And to this the Syriac directs the interpretation, 〈 in non-Latin alphabet 〉 and there is no avenger for my soul; vindex animae meae, vindicator of my soul, saith their Latin Translatour; and so the word signifies, from 〈 in non-Latin alphabet 〉 to avenge, which the Chaldee also useth in this place, 〈 in non-Latin alphabet 〉 there is none to vindicate or avenge my soul. That this is the meaning of the phrase, beside the authority of those Interpreters, seems farther evident by the beginning of the verse, 〈 in non-Latin alphabet 〉 look (or looking) on the right hand, and see (or seeing ) (so the words in the Imperative or Infinitive are literally to be rendered, and not, as the Interpreters more paraphrastically read, 〈 in non-Latin alphabet 〉 , I looked) 〈 in non-Latin alphabet 〉 and there is not for me that knows me, i. e. acknowledges me, none that takes my part. The Advocate was wont to stand at the right hand of his Client (see Psal. 109.31. Note i.) And to this the phrase seems to refer, look, or looking, on my right hand, where the Patron or Advocate useth to stand, and there is no man that acknowledges or takes my part. So again 〈 in non-Latin alphabet 〉 refuge is lost or gone from me, to the same sense, there is none to whom I can fly to take my part; and then in the conclusion, none that requireth or avengeth for my soul, none that defends or vindicates it.

[ c] V. 7. That I may praise ] The Hebrew 〈 in non-Latin alphabet 〉 ad laudandum, to praising, may indifferently be rendered, either in the first person, that I, or in the third plural, that they may praise, i. e. the just in the next words. And to that latter sense the following words seem to incline it, 〈 in non-Latin alphabet 〉 in me shall the righteous come about: in me, 〈 in non-Latin alphabet 〉 for my cause, saith the Chaldee, shall they come about, 〈 in non-Latin alphabet 〉 the just shall make thee a crown of praise, say they, not, come about me (or, as the LXXII. 〈 in non-Latin alphabet 〉 , they watch for me, in the notion wherein they render 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , expect, wait for, Job 36.11.) but 〈 in non-Latin alphabet 〉 as that signifies for me, or for my cause, on occasion of me, come about, encompass God, believe in him, praise his name, when (so 〈 in non-Latin alphabet 〉 is to be rendered) they see how graciously God hath dealt with me. The Jewish Arab reads, And the righteous shall take me for a crown (to them.) The word 〈 in non-Latin alphabet 〉 signifies so to encompass or come about, as when a multitude of people assemble on any occasion: so Prov. 14.18. the simple inherit folly, but the prudent 〈 in non-Latin alphabet 〉 shall encompass knowledge, i. e. seek it, and follow it with all diligence: and so to encompass God, is to frequent his sanctuary▪ devoutly and diligently to make addresses to him. The word also in Arabic dialect signifies • o be multiplied, and so it will commodiously be rendered, on occasion of me the righteous shall be multiplied, when they see thy merciful returns, or dealings toward me.

Annotations on Psal. CXLIII.

[ a] V. 1. And in thy righteousness ] The Hebrew reads 〈 in non-Latin alphabet 〉 in thy righteousness, without any Copula, and neither the Chaldee nor LXXII. think fit to supply it. And this seems to be the truer rendering. For taking 〈 in non-Latin alphabet 〉 righteousness in the notion frequently exemplified, of mercy or favor, 'tis an act of that in God, viz. of divine mercy and grace, to answer in faithfulness, i. e. to perform his promise: for the promise of God being free, but yet conditional, and so not due by any tenure or claim (but that of his promise) to be performed to any, and not so also to any but him that performs the condition, and our sins and frailties being such, that we stand in need not only of God's grace, but also his mercy and 〈 in non-Latin alphabet 〉 , his moderation of strict right, v. 2. his grace to qualify us for a due performance of that condition, and his mercy to make us capable of being accepted in the number of those who have performed the condition; it follows, that it must be an act of God's mere mercy and goodness to perform to any man that which he hath promised to his faithful servants, and so it must be 〈 in non-Latin alphabet 〉 in God's righteousness or mercy that he answers the Psalmist 〈 in non-Latin alphabet 〉 in thy, i. e. God's, truth or faithfulness. And this is most fully expressed by reading in thy righteousness, without any copula or form of conjoining it to faithfulness.

[ b] V. 3. Long dead ] What 〈 in non-Latin alphabet 〉 here signifies, is not clear. The LXXII. render it, 〈 in non-Latin alphabet 〉 , as the dead of the age ; the Syriac 〈 in non-Latin alphabet 〉 forever. The Chaldee hath 〈 in non-Latin alphabet 〉 as they that lie along (see Psal. 88.5.) in, or of that age. What they mean by that style, may perhaps be guest by other parts of their dialect. The grave or sepulcher they usually style 〈 in non-Latin alphabet 〉 the house of the age, (as we ordinarily style it our long home. ) So Isa. 14.18. where from the Hebrew we render, all of them lie in glory, everyone in his house, the Chaldee reads 〈 in non-Latin alphabet 〉 in the house of his age ; and this from the description of death, Eccl. 12.5. 〈 in non-Latin alphabet 〉 to the house of his age, which the Chaldee there render 〈 in non-Latin alphabet 〉 to the house of his sepulcher. To this belongs the phrase Tob. 3.6. of 〈 in non-Latin alphabet 〉 , eternal place, for the grave, just answerable to 〈 in non-Latin alphabet 〉 the house of the age, for which the Hebrew of Paulus Fagius 's edition (for Munster 's leaves it out) hath 〈 in non-Latin alphabet 〉 the house appointed for everyone living. So Ezek. 26.20. I will bring thee down with them that descend unto the pit, 〈 in non-Latin alphabet 〉 to the people of the age. And the ground of the phrase is there expressed, I will place thee 〈 in non-Latin alphabet 〉 in the infernal land, 〈 in non-Latin alphabet 〉 in the solitudes from the age, i. e. in those infernal vast recesses, whither from the beginning of the world all men have descended, and there remained in condition of desolation, though the number of them that are there be never so great. In proportion to which dialect 〈 in non-Latin alphabet 〉 will here be literally rendered, as the dead of the age (by the age meaning the place or state of the dead, hades, or scheol ) but according to sense, as the dead in the grave, the very same which Psal. 88.5. is expressed by 〈 in non-Latin alphabet 〉 they that lie in the grave.

[ c] V. 9. I flee unto thee to hide me ] So we paraphrastically render 〈 in non-Latin alphabet 〉 . The LXXII. read 〈 in non-Latin alphabet 〉 , I have fled to thee as to a refuge. The Chaldee 〈 in non-Latin alphabet 〉 thy word have I set up for my redeemer. The Radix 〈 in non-Latin alphabet 〉 signifies to hide, and so in Piel (as here it is) Psal. 32.5. 〈 in non-Latin alphabet 〉 , I have not hid, Psal. 44.15. 〈 in non-Latin alphabet 〉 hath covered me, and 69.7. 〈 in non-Latin alphabet 〉 hath covered my face. Accordingly the Inter •• ear render it, ad te abscondi me, to thee have I hid me. The learned Val. Schindler supposes an Ellipsis, thus to be supplied, tibi revelavi quod homines celavi, I have revealed to thee what I have concealed from men, so Kimchi, to thee alone have I cried, or made my petition in secret, viz. not revealing his case to men, as not hoping in them for help. And if this notion for hiding must be retained (as 'tis in all other places wherein 'tis used in the Bible, and so generally and constantly rendered by 〈 in non-Latin alphabet 〉 and the like) then the rendering must be, to, or at thee I have hid myself ; as those things which we are afraid to lose, we hide in a sure place; and thus it is all one with depositing in God's hands. So the Jewish Arab, With thee have I sought to be hid, or for an hiding place, or refuge. So Abu Walid, To thee have I fled for refuge, and with thee sought for an hiding place, making it contrary to Isa. 57.8. 〈 in non-Latin alphabet 〉 which the Interlinear renders, quia à me discooperuisti & ascendisti, and our English, thou hast discovered thyself to another than me and art gone up. But 'tis not unusual with Hebrew words to enlarge their significations, and so it is reasonable to believe (though it cannot be demonstrated from any other place of the Bible) that 〈 in non-Latin alphabet 〉 to hide, may in Piel signify to fly unto as a refuge, because such 〈 in non-Latin alphabet 〉 refuges are either really or metaphorically hiding places. And then the LXXII. their 〈 in non-Latin alphabet 〉 , I have fled, will be a literal rendering of 〈 in non-Latin alphabet 〉 , and so the Latin confugi.

[ d] V. 10. Land of uprightness ] 〈 in non-Latin alphabet 〉 is literally to be rendered to or in a straight ground: so the Chaldee, 〈 in non-Latin alphabet 〉 into a straight ground, and the Jewish Arab, in a right or straight region, and so the Latin in terram rectam ; by which we are to judge of the reading of the LXXII. 〈 in non-Latin alphabet 〉 , in the right, that it should be undoubtedly, as Asulanus 's copy hath it, 〈 in non-Latin alphabet 〉 , in a straight ground. By this style is metaphorically signified a regular course of life, in obedience to all the commands of God, the only rule of the good man's walking. The Syriac have duly explained it by 〈 in non-Latin alphabet 〉 into thy way of life, that course of living which thou requirest, or which may be acceptable to thee.

Annotations on Psal. CXLIV.

[ a] V. 3. What is man ] By 〈 in non-Latin alphabet 〉 man, and 〈 in non-Latin alphabet 〉 son of man, as all or any of mankind may be understood in the condition of frail, mortal, miserable, and unworthy creatures; so the Psalmist himself, David, and the son of David, the Messias, is especially to be understood in this place. The occasion of the Psalm is, by the title in the LXXII. and Latin and Arabic, not improbaly noted to be the combat with Goliath. And for the setting out the wonderful mercy of God to him in that, 'twas very considerable, that he was but a young stripling, the youngest and most inconsiderable of all the sons of Jesse, who also was but an ordinary man. And accordingly Psal. 8. which hath probably been resolved to be composed on this occasion of Goliath of Gath, the same consideration hath a principal place, v. 4. What is man, that thou art mindful of him? and the son of man, that thou visitest him? there 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , weak man and son of mortal ordinary man, as here 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 . Which accordance as it is some argument to confirm that (as this) Psalm to have been composed on that occasion, so it will apply these words in their more eminent, prophetic, mystical sense, to Christ our Savior in his state of humiliation (wherein yet by the power of his Divine nature he did so many wonderful works) by virtue of the Apostle's testimony, Heb. 2.6. where he cites those words from Psal. 8.4. (exactly parallel to these) and applies them particularly to Christ.

[ b] V. 8. Mouth speaketh vanity ] In this verse somewhat more seems to be expressed than is ordinarily observed in it. The Chaldee interprets it of false oaths and wicked laws; and the most obvious sense is followed by the rest of the interpreters, vain or lying speeches, and wicked works or actions: and thus it may fitly enough be adapted as the motive to God to destroy them. But if we consider 1. that the prayer is against David 's enemies, the Philistines, and those by the title of 〈 in non-Latin alphabet 〉 sons of the stranger, the title that ordinarily belongs to Idolaters, and 2. that 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 vanity and falsehood frequently signify the false Idol gods, and 3. that their mouth speaking fitly signifies profession either of a true or false God▪ and 4. that 〈 in non-Latin alphabet 〉 their right hand may poetically signify, him, or them, on whom they depend, as their 〈 in non-Latin alphabet 〉 , their patrons or auxiliaries, (as when it is said, the Lord at my right hand, Psal. 110.5. and many the like, the meaning is, he assists and takes my part) and so 〈 in non-Latin alphabet 〉 right hand of falsehood, be a vain gainless helper, that fails all that depend on him; on these considerations it will not be unreasonable thus to interpret the whole verse of these idolatrous Philistines, whose gods cannot stand them in any stead against the one true God of heaven, to whom David makes his address; and that this is the fuller importance of it, and that as a motive fit here to be used in a prayer to God, to incline him to own his suppliants against such kind of enemies as these.

[ c] V. 12. Corner-stones ] From 〈 in non-Latin alphabet 〉 an angle or corner, two formations there are in these 12, and 13. verses 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , and are to be distinguished by the matter of the context. For as in a building there are either the exterior or interior parts and corners ; so here the 〈 in non-Latin alphabet 〉 or outer corners are the stones in the corners of the building, angular pillars saith Castellio, which are here 〈 in non-Latin alphabet 〉 hewn, and squared, and carved, and so for the beauty of them, in an 〈 in non-Latin alphabet 〉 palace especially, are fit to express the daughters of a prosperous family, in whom beauty is much valued. But 〈 in non-Latin alphabet 〉 the inner parts or corners of the building, are the repositories, places on purpose for keeping of store and provisions (such are cellars, larders, and the like) which the LXXII. rightly render 〈 in non-Latin alphabet 〉 , and the Latin promptuaria, repositories for all kind of provisions (and not so fitly garners or granaries, which are proper to corn or grain.) The former of these 〈 in non-Latin alphabet 〉 is rendered by the LXXII. 〈 in non-Latin alphabet 〉 beautified, either by way of paraphrase (as 〈 in non-Latin alphabet 〉 , carved or polished, they render 〈 in non-Latin alphabet 〉 adorned about ) or as if it were from 〈 in non-Latin alphabet 〉 beauty or splendor ; and so the Chaldee, 〈 in non-Latin alphabet 〉 beautiful. Of the latter when 'tis here said, that being full they bring forth or yield 〈 in non-Latin alphabet 〉 , this is interpreted by them 〈 in non-Latin alphabet 〉 , from this to that ; not by mistake probably of 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , as some conceive, but as taking 〈 in non-Latin alphabet 〉 (as it is) for a word of a large signification, to signify anything to which the matter spoken of shall determine it, (and so sure the Chaldee do, which render it 〈 in non-Latin alphabet 〉 from year to year ) particularly any kind of food or victuals, and so by this phrase, from this to that, meaning from this sort to that sort, as Ibn Ezra and Kimchi understand it, i. e. somewhat of all sorts, to express the greatest plenty of all commodities for daily use or provisions. The Jewish Arab renders 〈 in non-Latin alphabet 〉 by measures.

[ d] V. 14. Strong to labor ] From 〈 in non-Latin alphabet 〉 to carry on shoulders, as a porter doth, is 〈 in non-Latin alphabet 〉 here, not so much to signify their patience of weight (as the Chaldee interpret it by 〈 in non-Latin alphabet 〉 patient of burden, and strong-backed for carriage or service, saith Abu Walid, and so the Jewish Arab, our oxen carrying forth good ) for oxen were not then wont to be so employed to bear burdens on their backs or shoulders, (though nowadays the Turcomen and such like moving people use to carry their tents and other utensils on cows backs) but more probably to note the weight of flesh they carry about with them, which therefore the LXXII. render 〈 in non-Latin alphabet 〉 , the Latin crassae, thick or fat, the Syriac 〈 in non-Latin alphabet 〉 strong, for so those are that are most fleshy, and so onustus is wont to be used for rich, or one that is in all plenty, and so not for patience of burdens, though that, as this, do thus originally signify, and though with us the lading be in a cart, yet we use to say the oxen are heavy laden. The phrase that here follows in this matter of oxen, 〈 in non-Latin alphabet 〉 not breaking in and not going out, is not improbably to express the safety of their herds, not only from straying, but, as in time of war, from invaders and abactors, whose breaking in ( 〈 in non-Latin alphabet 〉 , breaking down or fall of the partition, or wall, or sept, say the LXXII.) is attended with the cattels 〈 in non-Latin alphabet 〉 passing through, or going out: and then follows 〈 in non-Latin alphabet 〉 clamour, vociferation; 〈 in non-Latin alphabet 〉 cry, say the LXXII. The same word they use Isa. 5.7. to render 〈 in non-Latin alphabet 〉 , which is there opposed to righteousness, whether in the notion of justice or mercy, and is the consequent of oppression ; and so it may be here fitly used to express hostile oppressions and invasions. But the phrase may be also applied, that among their cattle none maketh abortion, 〈 in non-Latin alphabet 〉 never a breaker out: so Pharez came by his name, Gen. 38.29. How hast thou broken forth? this breach be upon thee; therefore his name was called Pharez. 〈 in non-Latin alphabet 〉 also hath a peculiar notion in relation to the birth of children; But that being the regular birth, it is not so well appliable to this place, unless by the figure 〈 in non-Latin alphabet 〉 we thus read, no eruption, and no going out, i. e. no violent going out, for then that is clearly no abortion. Kimchi observes of these three verses 12, 13, 14. that there is mention of all those three blessings of the Womb, of the Earth, and of Cattle, set down Deut. 28.4. The last word of the verse, 〈 in non-Latin alphabet 〉 , we render in our streets ; so 〈 in non-Latin alphabet 〉 signifies Gen. 19.2. as the street is opposed to an house or covert, from 〈 in non-Latin alphabet 〉 broad, or large. But our English street hath a particular relation to a town, or village, or city; and so it seems not so proper to this place, where being applied to oxen, it will signify in reason the place where they lie and feed, 〈 in non-Latin alphabet 〉 , the LXXII. duly read, in their stabula, whether fields or closes, where they are kept. Or if in that verse it may retain the notion of street, being applied to the men who are thus oppressed, and may bemoan their losses in the field by their complaints in the city, (see Mar. 5.14.) yet this will not be applicable to v. 13. where the same word being used 〈 in non-Latin alphabet 〉 , we render it in like manner, in our streets, but being applied to sheep, must signify their folds or pastures, where they lie and bring forth ; which though it be abroad, without doors, that is all that 〈 in non-Latin alphabet 〉 imports, from the literal notion of which the LXXII. there have their rendering 〈 in non-Latin alphabet 〉 , and the Latin in egressibus suis, in their goings out ) yet they are safe there, and multiply exceedingly. The Jewish Grammarians, Abu Walid and Kimchi, assign not to the word 〈 in non-Latin alphabet 〉 anymore particular signification than of broad-places, which may then be as well back-sides; as we ordinarily call such yards as are about the house, in which cattle are kept, or the like places, as well as streets. And the word which the Jewish Arab uses may be rendered fields.

Annotations on Psal. CXLV.

[ a] V. 7. Abundantly utter ] The Hebrew 〈 in non-Latin alphabet 〉 is from 〈 in non-Latin alphabet 〉 to bubble, to issue, to send out as a spring or fountain issues out water: and though here it be metaphorically used of speaking, yet it must in reason be rendered with respect to the original use of it. The LXXII. therefore render it 〈 in non-Latin alphabet 〉 , the Latin eructabunt ; for which our English yielding no proper word, we must be content with that • f issuing or pouring out, or sending forth. The Chaldee, which reads 〈 in non-Latin alphabet 〉 (the same word with their termination) is rendered by the Latin Translator personabunt, shall sound forth, as if it were from 〈 in non-Latin alphabet 〉 which so signifies, and is by the Greek lightly changed into 〈 in non-Latin alphabet 〉 , to proclaim.

[ b] V. 9. To all ] In this place the reading of the LXXII, both in the Roman Edition and others, is undoubtedly corrupted. The Hebrew reads 〈 in non-Latin alphabet 〉 to all, and so is followed by the Chaldee and Latin and Arabic (the Syriac omitting it wholly) and only the copies of the LXXII. (and from them the Ethiopic) read 〈 in non-Latin alphabet 〉 , to them that expect, and others add 〈 in non-Latin alphabet 〉 , that expect him. But Asulanus 's reading is doubtless here to be preferred, which hath 〈 in non-Latin alphabet 〉 , to all ; which being the original reading, and so followed by the Latin and Arabic, was changed by the scribe into 〈 in non-Latin alphabet 〉 , and so taken up by the Ethiopic.

[ c] V. 16. The desire ] In this place it is doubtful to what subject 〈 in non-Latin alphabet 〉 , the last words of the verse, belongs. From 〈 in non-Latin alphabet 〉 voluit, placuit, the noun signifies will, good pleasure, benevolence, favor. With thy favor 〈 in non-Latin alphabet 〉 hast thou defended me, Psal. 5.12. so Isa. 49.8. I have heard thee in the time 〈 in non-Latin alphabet 〉 of favor, we render it acceptable time, parallel to a day of salvation that follows; where, as the salvation is the deliverance wrought by God, so the favor must be God's also. And thus the word may probably seem to be used here, he satisfieth every living thing (so 〈 in non-Latin alphabet 〉 must be rendered) 〈 in non-Latin alphabet 〉 with or by his favor: 〈 in non-Latin alphabet 〉 , say the LXXII. thou fillest every living thing with thy good pleasure ; the Latin have benedictione, with thy benediction (perhaps reading 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 ) and the Ethiopic more expressly, according to thy decree or good pleasure: the Jewish Arab reads every living thing with favor, good will, or complacency, from thee. But the Chaldee reads 〈 in non-Latin alphabet 〉 in the plural, which cannot belong to God, thou satisfiest all living with their will, or desire ; and the Syriac, 〈 in non-Latin alphabet 〉 thou satisfiest the desire of all living. And so the learned Castellio, optatis satias, thou satisfiest them with their desires, i. e. with the things which are desired by them. And to this sense the use of the same word v. 19. inclines, where of God it is said, 〈 in non-Latin alphabet 〉 he will do or perform the will of them that fear him.

[ d] V. 17. And holy ] Of 〈 in non-Latin alphabet 〉 there can be no question but 'tis to be rendered, when spoken of God, merciful, abundantly good ; and so 'tis here joined with 〈 in non-Latin alphabet 〉 righteous, in the notion thereof frequently exemplified for 〈 in non-Latin alphabet 〉 pitiful, or charitable, or liberal: for both these are here clearly inferred from the three last verses, which are instances of his mercy and bounty. In this place is fit to be observed what we find in the LXXII. their translation, after v. 13. and before v. 14. 〈 in non-Latin alphabet 〉 , The Lord is faithful in his words, and holy in all his works. The same we have in the Syriac, and Latin, and Arabic, and Ethiopic, and only miss it in the Original and in the Chaldee. And that it is not added superfluously by the rest, but really wanting in these, we have this argument of some appearing force; Because the Psalm being Alphabetical, and exactly so in all other parts, is yet deficient in the letter Nun, as now we have it in the Hebrew, which yet from this reading of the LXXII, &c. is so readily supplied, [ 〈 in non-Latin alphabet 〉 ] that there seemeth little cause of doubt but this was the ancient reading, and so continued to the time when the LXXII. first, and after when the Syriac made their translations. If thus it were, the occasion of the omission seems most probably to be taken from this v. 17. the words whereof being of so great affinity with those others, might by unskillful scribes be confounded, and conceived to be the same with them, and so on that conceit deliberately left out in one place, to avoid that which they deemed a Tautology. But if this were it, then herein they erred more than one way. For first, it is no news for this Psalmist in his lauds of God, to repeat the same expression more than once, witness that solemn Epiphonema, His mercy endureth forever. 2. These two verses, if they be better considered, are not the same, but perfectly different, and each of them, according to that difference, fitted to the place wherein according to the alphabetical order they ought to stand. The eleventh, twelfth and thirteenth verses are spent in admiration of the power and glory of God's kingdom, and that is fitly concluded with an Epiphonema of God's fidelity in performing of all his promises, and perfect justice and holiness, and other divine excellencies, in all his dispensations toward men. And that is the sum of the letter Nun (which therefore with very good harmony follows the thirteenth verse, and so will put forward the fourteenth, which now is Saniech, unto the fifteenth, which is the proper place for it) 〈 in non-Latin alphabet 〉 — The Lord is faithful in his words, and holy in all his works, i. e. veracity and holiness are two great inseparable attributes of God; the one in his words, he never affirmeth what is not most true, or promiseth what he doth not perform; the other in his actions, and works of providence, wherein he is so far from having any real causality in the sins of Angels and Men, that he doeth all that reasonably can be done by a God of holiness and purity toward any rational and free agents, whom he means to punish and reward according to their works, to prevent them, and assist them, and enlighten their minds, and sanctify their hearts, thereby to keep them from sinning, or to return them by repentance to that innocence (as near as may be) from which they are fallen. And this, as the chief exercise of his kingdom of grace, the glories whereof are set out in those three verses immediately foregoing. Whereas this which is now the seventeenth (but in that other account ought to be the eighteenth) verse, as it is introduced by the three verses more, which are all spent in the view of the transcendent compassion, mercy and liberality of God, so being duly rendered, it is a very proper Epiphonema, to conclude and shut up the praises of God in that behalf, The Lord is righteous in all his ways, and merciful in all his works. Where 〈 in non-Latin alphabet 〉 righteous and merciful, are but two words ordinarily used in scripture to signify charity and compassion: the former, not that righteousness which we style justice, but that charity which is by the law of God due to all men, and so in us is our righteousness, and in God is his goodness and charity to mankind, and the latter a more abundant degree of that, styled goodness, graciousness, bowels of compassion in man, and the most transcendent degree of infinite mercy and pity in God. The LXXII. render the former of these 〈 in non-Latin alphabet 〉 , the Latin justus, and that being understood in our ordinary notion of justice, was apt to be conceived all one with faithful or true in that former verse. And the LXXII. again render the latter of these by 〈 in non-Latin alphabet 〉 , which Greek word indeed oft signifies holy, and so is interpreted sanctus by the Latin; but being but lightly changed by cutting off the last letter from the Hebrew 〈 in non-Latin alphabet 〉 , and giving it the Greek termination 〈 in non-Latin alphabet 〉 (for so both 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are deemed to come from that original) in this place and many others it is surely taken in the Hebrew notion of it, i. e. for merciful and pitiful, and so should better be rendered in Latin pius, than sanctus, (as in Salvian and other good Authors pietas piety in God ordinarily signifies mercy.) However, this equivocalness of that word 〈 in non-Latin alphabet 〉 , taken by readers for holy, when it signifies merciful, and the misinterpreting 〈 in non-Latin alphabet 〉 for just, when it imports merciful, may well be deemed to have contributed occasionally to the leaving v. 14. out of our Bibles. Of which the learned H. Grotius asks a question, Quomodo ad hoc respondebunt — What answer will be given to this by those men which require us in all things to stand to the decrees of the Masorites, which by their fence have hedged this verse out of the scripture? The only answer to the question, which I shall offer, is this, 1. That it is no news that one letter or more should be left out and missing in an Alphabetical Psalm, especially Psal. 25. where ר being twice repeated, ק is certainly omitted. 2. That the LXXII. and the translations that depend on them, have admitted several verses and larger additions, which are not in the Hebrew text. But then 3. since 'tis certain the Psalms received divers alterations, and both copies were transmitted to the use of the Temple, the answer will be satisfactory, that so it was here. And that will both justify the Jews from negligence, in loosing part of the scripture, and the other translators from presumption, in adding to it.

[ e] V. 18. In truth ] The notion of 〈 in non-Latin alphabet 〉 in truth, in this place, being the qualification required in prayer to make it effectual, is fit to be observed. The word signifies truth, firmness, fidelity, constancy, stability ; so Jer. 14.19. 〈 in non-Latin alphabet 〉 the peace of truth is a stable firm constant durable peace. And then that truth or constancy may be applied either to the person praying, or to the prayer itself. First, if to the person, then it signifies his firmness of adherence to God, styled fearing him v. 19. constancy in his service, keeping close to God, and making good his dependence on him, and not applying himself to any indirect means to obtain what he prays for, but waiting only on God, from him in his good time to receive it. Secondly, in respect of the prayer itself, it signifies the continued constancy of address, not giving over the petition when it is not immediately granted, but enforcing it with importunity. And the union of these two is that to which the promise is here made, that the prayers so qualified shall certainly in God's due time be answered by him. And this, specially the former part, Saint James styles asking in faith, the Hebrew 〈 in non-Latin alphabet 〉 signifying both faith and truth. See note on Jam. 1. a. The Chaldee here reads 〈 in non-Latin alphabet 〉 ; the word signifies truth, rectitude, integrity ; and so the Syriac also. The LXXII. 〈 in non-Latin alphabet 〉 in truth, but that capable of this same notion, as when 〈 in non-Latin alphabet 〉 true is opposed to 〈 in non-Latin alphabet 〉 unrighteous. See note on Luke 16. a.

Annotations on Psal. CXLVI.

[ a] V. 5. Happy ] This Psalm from this verse to the end hath a most visible remarkable aspect upon the Messias, the eternal Son of God, in his Incarnation. It is acknowledged by the Jews themselves; Sepher Ikkarim, 〈 in non-Latin alphabet 〉 &c. What forbids us to say that there shall come a divine law that shall make most of those things that are forbidden lawful? This is the opinion of most of our Doctors, who in Tanchuma explain that of Psal. 146.7. the Lord 〈 in non-Latin alphabet 〉 looseth or makes lawful those things that are forbidden. And on the 10th verse, the Lord shall reign, &c. Sol. Jarchi saith, it belongs to the days of the Messias. And that it doth so indeed, it will best appear by comparing what here is added v. 7, 8. with the characters of the Messias delivered by Christ himself, Matth. 11.5, 6. There upon the demand of John the Baptist by his Disciples, whether he were the Christ or no, he returns this answer to John, The blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have the Gospel preached to them: And blessed is he whosoever shall not be offended in me. These words are ordinarily referred to, and looked on as a completion of Isa. 35.5, 6, 7. and 61.1, 2. and so no question they are: And by the same reason may be resolved also to reflect on this parcel of this Psalm, which bears a full correspondence with them in respect of the particulars mentioned in either. This is specially observable in the first branch of Christ 's answer. The blind receive their sight. Of this sort of miracles, as it refers to those that perfectly want that sense, were born blind, this Maxim is delivered by one that had received such a cure, Joh. 9.32. Since the world began was it not heard that any man opened the eyes of one that was born blind. And the Pharisees, to whom this was so confidently delivered in an universal negative, were not, it seems, able to refute him. Nay it is observable, that God hath not left on record any example of his having wrought such a miracle as this at any time by the hand of Prophet, or ministry of Angel, till his Son incarnate came into the world, and did it with his own hands, that so these prophesies which principally insist on this, might appear to have their completion in the Messias. And when he wrought it, he did it by mixing Clay and Spittle; of which the Fathers observe, that he gave him eyes out of the same and no other materials, out of which he first created man, viz. out of the dust of the earth, to signify it an act of creative power by which he did it. And so this and the other like miraculous acts of his are here introduced with Which made heaven and earth — And therefore our Savior, when he again met this blind man whom he had thus cured, his question to him is, Joh. 9.35. Doest thou believe on the Son of God? intimating that this miracle wrought on him was a competent testimony, that he which wrought it was no less than the Son of God, and so God himself. But it may here be demanded, what prisoners Christ loosed, of which the mention should here be made, v. 7. The Lord looseth the prisoners, and of which there is no mention either in Christ 's answer to John, or in the prediction, Isa. 35 to which that answer is thought to refer. To this I answer, 1. that this Objection would be of equal force against Isa. 61.1. where there is express mention of proclaiming liberty to captives, and opening the prison to them that are bound, as here of loosing the prisoners: 2. that as in that place of Isaiah the phrase of opening the prison to them that are bound, is by the learned thought to be a prophetic elegance, to signify the cure of those that are deaf and dumb, whose souls consequently were shut up from being able to express themselves, as language enables others to do; so here it may poetically signify also, and then it will be directly parallel to that part of Christ 's answer, the deaf hear, and accordingly at the curing of such Christ 's form of speech was, Epphatha, be opened, as to the doors of a prison, when those which were under restraint there were to be let loose out of it, their fetters being shaken off from them. But then 3. 'tis farther manifest, that those that were under any sore disease or lameness, &c. are said to be bound by Satan, Luk. 13.16. and so to be loosed by Christ, when they were cured by him. So saith Christ v. 12. Woman, thou art loosed from thine infirmity: and immediately she was made straight. Her being made straight was her being loosed out of her restraint, or bonds, or prison. And in this latitude of the poetick or prophetic expression, the Lord's loosing the prisoners here will comprehend the walking of the lame, the lepers being cleansed, the hearing of the deaf, yea and the raising up of the dead, for those of all others are fastest bound, and so when they are raised, the style is as proper as to Lazarus, in respect of the grave-clothes loose them, and let them go. By this way of interpretation of this one phrase, (which yet farther also may be extended to the spiritual sense, of loosing us from the captivity of sin) 'twill now be manifest how exactly parallel this of the Psalmist is to that answer of Christ 's, for then there be but two parcels of Christ 's words behind, To the poor the Gospel is preached, and Blessed is he that is not offended in or because of me. To the former of these are answerable here these so many severals to the same purpose, Which executeth judgment, or pleadeth the cause of the oppressed, Giveth food to the hungry, Raiseth them that are bowed down (unless that literally belong to Christ 's corporal cures) Loveth the righteous, Preserveth the strangers, Relieveth the fatherless and widow. All which are but so many prophetical expressions (to be understood in a spiritual sense) of his exceeding mercies under the Gospel to the poor in spirit, the humble and lowly in heart, the prime peculiar objects of Evangelical mercy, and those which are effectually wrought on by his grace, and so Evangelized by him, in that sense which belongs to that phrase in that place (see note on Matth. 11. b.) To the latter the words of this v. 5. are parallel, Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God: for so to hope, and adhere, and place his full trust in the one true God, is all one with not being scandalized or falling off from Christ, whatsoever befalls. And as that there is infer'd from the other parts of the character of the Messias, as a Conclusion from Premises, and so is set down in the close of all; so here 'tis set down as a principle in the front, and (which is all one) proved by what follows in the ensuing verses. By all which it is father evident that the Messias, whose character it is, is no less than the Creator of heaven and earth, v. 6. and consequently the Lord that shall reign forever and ever, v. 10. the God of Zion, or his Church, unto all generations. The latter of which is but proportionable to Christ 's words to the Apostles, Lo, I am with you to the end of the world: And the former the very style wherein Christ's Kingdom is expressed both in the Psalms (see Ps. 93.1.) and in the New Testament 1 Cor. 15.25. and oft in other phrases amounting to the same sense, as, sitting at God 's right hand till he make his enemies his footstool, Ps. 110.1. Mat. 22.44. and Act. 2.34.

Annotations on Psal. CXLVII.

[ a] V. 7. Sing ] The Hebrew 〈 in non-Latin alphabet 〉 , which the Interlinear renders Respondete, may here deserve to be considered. The theme 〈 in non-Latin alphabet 〉 signifies either to begin, or answer in speaking or singing, and so may here in lauds, be appliable either to the Praecentor that begins the hymn, or to them that follow, and take up the counterpart. In the first sense it is that 〈 in non-Latin alphabet 〉 to answer (by which it is ordinarily rendered) is sometimes used where there is no precedent speech to which any reply should be made, and so simply signifies to speak, and not to answer, see Mar. 2.14. So Exod. 15.21. of Miriam 'tis said, 〈 in non-Latin alphabet 〉 , we read, she answered them, Sing ye to the Lord ; but it should be, She began to them in the song. The LXXII. duly render it, 〈 in non-Latin alphabet 〉 , she began to them. So Num. 21.17. Israel sang this song, Spring up, O well 〈 in non-Latin alphabet 〉 . The LXXII. again read, 〈 in non-Latin alphabet 〉 , begin. And so here, 〈 in non-Latin alphabet 〉 , not Answer, but Begin to the Lord in confession or acknowledgement of his power and mercy. And so here follows, sing praises upon the harp. The Praecentor beginning with the voice, it was ordinary for the instruments to follow to the same tune, and key.

[ b] V. 9. The beast ] How 〈 in non-Latin alphabet 〉 in this and other places is to be rendered, and how it critically differs from 〈 in non-Latin alphabet 〉 living creature, is not resolved among the Hebrews. That which is most generally received from Genebrard and Mercer and others, is, that 〈 in non-Latin alphabet 〉 signifies a tame beast, such as are useful among men either for work or food, as Oxen, Sheep, &c. and that 〈 in non-Latin alphabet 〉 signifies a wild beast: and to this the LXXII. here incline, which render 〈 in non-Latin alphabet 〉 , and the Latin jumentum, by which the tame beasts are signified, those that are useful among men: and so Psal. 148.10. 〈 in non-Latin alphabet 〉 wild beasts are set to render 〈 in non-Latin alphabet 〉 the living creatures, and 〈 in non-Latin alphabet 〉 or juments for 〈 in non-Latin alphabet 〉 . But this of the LXXII. their rendering is of no force, because though they do most frequently render 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , yet ofttimes also they render it by 〈 in non-Latin alphabet 〉 wild beast. And generally where they do so, the context shows that wild beasts are peculiarly meant by it. So Deut. 28.26. thy carcass shall be food for the fouls of the air, 〈 in non-Latin alphabet 〉 and to the beasts of the earth, 〈 in non-Latin alphabet 〉 say the LXXII. that must be to the wild beasts of the earth, for such only feed on the flesh of men or other creatures. So Deut. 32.24. I will send the teeth of beasts upon them ; 〈 in non-Latin alphabet 〉 is the Hebrew word, and 〈 in non-Latin alphabet 〉 the Greek, and must necessarily be interpreted not of the tame, but wild beasts. See 1 Sam. 17.44. Isa. 18.6. Jer. 7.33.16.4.19.7. and 34.20. but especially Job 40.10. Behold now 〈 in non-Latin alphabet 〉 , we retain it in our English Behemoth, but it is resolved to signify the greatest of wild beasts, the Elephant ; and then by way of interrogation, will he eat grass as an ox? directly to distinguish him (and so the word 〈 in non-Latin alphabet 〉 here) from the tamer beasts, the one, &c. such as eat grass and hay, whereas the Elephant is said to feed on the Palm-trees, the trunk and fruits of them, and when those are wanting, their roots, which he digs up. From these evidences it is manifest, that though 〈 in non-Latin alphabet 〉 signify not in all places peculiarly the wild beasts, yet that signifying all indifferently, it is by the context to be resolved to which sort it belongs, either wild or tame, in any particular place. And then it may here be worth observing, that the circumstances confine it (contrary to the LXXII. their rendering) to the wild beasts, such are those which dwell upon the mountains here (as elsewhere in the woods, or forest, or wilderness) the tamer being more properly beasts of the field. And of these peculiarly is this passage of the Psalmist to be understood, how God by his special providence prepares food for those which have no other care taken for them. Beasts that live among men, are by men taken care of, they enrich the ground with manure, and with water from springs and rivers, and till the ground, and that brings forth corn for the use of these cattle as well as men: But the wild beasts that live upon the mountains, and in woods and desert places, are fed only from the heavens: the rain that from thence distills enricheth those dry hills, and maketh grass to grow there, which else would not, and so God giveth to these wild beasts their food after the same manner of divine providence, as in the end of the verse, he is said to provide for the young ravens. Of which saith Aristotle, Hist. Animal. l. 6. 〈 in non-Latin alphabet 〉 the Crow or Raven exposeth and forsakes her young ones when they are not able to help themselves, and must certainly perish, if God by his special care did not provide for them. See Valesius de sacra Philosoph. p. 317. This therefore being the clear design of these two verses, 8, and 9. spent only on these two instances, the wild beasts and young ravens, which agree in this, that they are left destitute of all provision but what God sends them (as a shower of Manna) as it were immediately from heaven; it is yet quite deformed by the vulgar reading of it, taken out of some copies of the LXXII. which at the end of v. 8. after the mention of the grass upon the mountains, add 〈 in non-Latin alphabet 〉 , and herb for the service of men, of which there is no least footstep in the original (nor place in the due rendering of the words as there they lie) nor yet either in the Chaldee or Syriac, and of which therefore we may certainly resolve, that is was taken in by some ignorant Sciolus from Psal. 104.14. where we find those words, and from the copies of the LXXII. once corrupted, derived to the Latin and Arabic, &c. Of 〈 in non-Latin alphabet 〉 Abu Walid saith, that it is spoken of four-footed living creatures, yet so as that it sometimes comprehends birds also, which must be discerned by the place. Not unlike is the explication of the Arab. Lexicon, Al Kamus, of 〈 in non-Latin alphabet 〉 , viz. that it is any four-footed living thing, although of such as are in the water, or perhaps any living creature indifferently without distinction, i. e. any irrational living creature; but Bahmah from the same root is restrained to lambs and kids.

Annotations on Psal. CXLVIII.

[ a] V. 4. Heavens of heavens ] What this phrase 〈 in non-Latin alphabet 〉 heavens of heavens signifies here, will best be gathered from the context, and by comparing this place with Psal. 104.3. In that place after the description of the highest heavens, by the style of light covering God, (a luminous palace) is mentioned the stretching out the heavens like a curtain, (which that it signifies the whole body of the air, see note a. on that Psalm ) and laying the beams of his chambers in the waters, (which that it belongs to the clouds of rain in the middle region of the air, see note b.) And just so here, after the Sun, Moon, and Stars of light, by which the whole body and spheres of the heavens are signified, there follows next the heavens of heavens, and the waters above the heavens: where, as in all reason the heavens of heavens are but the highest of those heavens, above some part of which the waters are here said to be placed; so in case the waters be no higher than that regio • of the air where the clouds are, the uppermost regions of the body of the air must be resolved to be that which is here meant by the heavens of heavens, and not the aethereal globe, which we call heaven. That this is so, may be farther approved by the use of the word 〈 in non-Latin alphabet 〉 in Scripture; and that cannot better be fetched than from the first chapter of Genesis. There 'tis certain the word is used first more generally for all the other parts of the world, beside the terrestrial globe, as when v. 1. (and in many other places) the heaven and earth are the dichotomie, by which the whole world was designed to be set down, all that God created. 2. 'It is as evident that the word is used for the aethereal or celestial globe, as v. 14. when he saith, Let there be light in the firmament of the heavens, and v. 16. 'tis specified what that light was, the Sun to rule the day — by which 'tis evident that 〈 in non-Latin alphabet 〉 the expansum of the heavens notes that aethereal body where the Sun and Moon, &c. are. 3. 'It is still as manifest that the word is used also for the air, v. 20, 26, 28, 30. where the place wherein the birds fly is styled 〈 in non-Latin alphabet 〉 the firmament of the heavens, and simply the heavens ; for which the Targum of Jonathan reads 〈 in non-Latin alphabet 〉 the air of the firmament, or expansion of heavens, v. 20. and 〈 in non-Latin alphabet 〉 the air of heavens, v. 26. and simply 〈 in non-Latin alphabet 〉 the heavens, v. 28.30. So again when 〈 in non-Latin alphabet 〉 an expansion is made in the midst of the waters, that divided the waters from the waters, v. 6. this expansion v. 8. is called heaven ( 〈 in non-Latin alphabet 〉 in probability from 〈 in non-Latin alphabet 〉 waters in the dual number, those two sorts of waters above, and below the firmament ) which consequently must be the air, that intercedes and divides betwixt the watery clouds, and the waters on the face of the earth: and accordingly those upper waters are affirmed by the Hebrews, R. Solomon, &c. to be still 〈 in non-Latin alphabet 〉 pendulous in the air, and that, saith he, 〈 in non-Latin alphabet 〉 by the word or command of the King: and so when the rain came down in the Flood, 'tis said the windows or flood-gates or cataracts of the heavens were opened, Gen. 7.11. as in a drought the heaven is made iron, Lev. 26.19. and shut up, and many the like phrases. The air then being those heavens, above part of which are those clouds of waters, the heavens of heavens (immediately foregoing) cannot probably signify more than the whole body of the air, all the regions of it, or else the uppermost region of it, as Lord of lords is the supreme or sovereign Lord of all others. 'It is true, when the context requires it, the heavens of heavens may signify the highest heavens, otherways called the highest, or the height in the abstract, the place of God's throne: so Deut. 10.14. (and Nehem. 9.6.) where by the heaven and the heaven of heavens, and the earth, the whole creation is signified; and therefore Jonathan 's Targum there adds, 〈 in non-Latin alphabet 〉 and the assembly of Angels that are therein, that they may be ministers before him. And so, I suppose, 1 King. 8.27. when of God's immensity 'tis said, behold, the heaven, the heaven of heavens (that habitation of his throne) cannot contain him, and Psal. 115.16. the heavens of heavens are the Lord's, in opposition to the earth following. But that hinders not but that here, the place of the Sun, Moon and Stars being before mentioned, and the waters above the heavens, or clouds, after, the heavens of heavens in the midst betwixt these may be the upper region of the air. And so I suppose Psal. 68.33. where of God it is said, that he rideth upon the heavens of heavens, and sends out his voice, and that a mighty voice, it may well refer to the coming of God by the presence and ministry of his Angels, and thundering in the air, and declaring his will to his people in mount Sinai, as at the giving the Law it is described, and as elsewhere God is said to come in the clouds, and his voice to be heard there, and to ride upon the Cherub, and to come flying upon the wings of the wind, whereas in that Psalm the highest heavens are expressed by another style, that of 〈 in non-Latin alphabet 〉 v. 4. (of which see note a. on that Psalm.) As for any eternal or incorruptible waters, which from this text some men's fancies have produced, and then found a ground for their fancy, v. 6. he hath established them forever and ever, that place will never be able to conclude for them; the full importance whereof is no more than that all that was forenamed, being the good creatures of God, were by him preserved and continued also, (and so God to be praised for his works of preservation as well as creation) and ruled and managed by him, as it there follows, he hath made a decree which shall not pass. The Chaldee, which may seem to have understood the heavens of heavens here for the aethereal globe, and above the heavens, for the place of God's residence, have given another kind of Paraphrase of it, Praise him ye heavens of heavens, and ye waters that depend on the word of him which is above the heavens ; according to that of the Jews, which acknowledge the key of rain, as that of the womb, to be in peculiar manner kept in God's hand. But so it well may be, and yet be no higher elevated than the air, and there hang in clouds, till God please they shall dissolve and distill upon the earth. And considering how frequently the place of rain and of thunder, and of all other meteors, is called the heavens, there is no cause to doubt but the air is here meant by the heavens above which the waters are. Ibn Ezra here calls it 〈 in non-Latin alphabet 〉 the sphere of fire, which is above the things which are here, after this recited. Kimchi is observed somewhere to say, that the heaven of heavens may signify the lowest heavens, as a servant of servants doth the meanest of servants, Gen. 9.25.

Annotations on Psal. CL.

[ a] V. 1. Firmament of his power ] The word 〈 in non-Latin alphabet 〉 expansion, which by the LXXII. is generally rendered 〈 in non-Latin alphabet 〉 firmament, (in respect of the firmness, stability and compactedness of that vast body, so distended and beaten out, as it were, by God, after the manner of a plate of gold or any other metal) is known to comprehend both the regions of the air, and all the celestial orbs, all that is above, and surrounds the earth. Here it is taken, as Gen. 1.14. for the superior part of this Expansion, that which we call the heavens, which being the place of God's special residence, is called the expansion or firmament of his power, the throne where this powerful God of heaven dwells. But then, as the sanctuary, or place of God's appointed solemn worship here below, is by the Apostle, Heb. 9.23, 24. styled the figure and pattern, or copy of heaven, and God pleased in a singular manner to presentiate and exhibit himself there; so the sanctuary in this verse, expressed by 〈 in non-Latin alphabet 〉 in his holy, or holiness, but by the Chaldee expressed to be 〈 in non-Latin alphabet 〉 the house of his sanctuary, is poetically set down by this style which belongs to heaven itself, as the Church of God in the New Testament is oft styled the kingdom of heaven. So Ibn Ezra renders the firmament by 〈 in non-Latin alphabet 〉 the ark, and saith the Psalm is an exhortation to the Levites to praise God, who upon these ten sorts of instruments were wont to play in the Temple, and accordingly all of them are distinctly reckoned up.

[ b] V. 3. With the sound of the trumpet ] The Hebrew 〈 in non-Latin alphabet 〉 undoubtedly signifying a trumpet, and so interpreted by the LXXII. 〈 in non-Latin alphabet 〉 , by the Chaldee 〈 in non-Latin alphabet 〉 , lightly varied from the Hebrew, is yet rendered by the Syriac 〈 in non-Latin alphabet 〉 (from which the Latin cornu is but little removed) an horn ; but this not to inject any suspicion that any other instrument is here meant, but only to refer to the ancient custom of making their trumpets of that matter, the horns of beasts bored or made hollow, agreeable to which is the Arabic 〈 in non-Latin alphabet 〉 a trumpet (and the Latin buccina hath some affinity to that) from the common Hebrew verb 〈 in non-Latin alphabet 〉 to empty or make hollow. The use of trumpets in war to celebrate a victory, and not only so, but to excite their soldiers and encourage them to fight, is most known, and allowed by the usage of all nations to have that propriety in it, and so might not unfitly be derived from the camp to the spiritual 〈 in non-Latin alphabet 〉 or warfare, God's service in the Temple, both to celebrate their thanksgivings with this solemnity of greatest joy and transportation, and also to quicken, to stir up affections in the performance of such sacred Offices. The first mention we find of it in Scripture is in consort with thunder from heaven, Exod. 19.16. to solemnize and signify the presence of God on Sinai, and to raise a reverence in the people, and withal to assemble them thither. And that use of it for the calling assemblies, as it is taken from the military custom of assembling all to battle unanimously by this sound, so is it of God's own appointment, Numb. 10.2. and to that use I suppose are the trumpets designed which are mentioned with other utensils of the Temple, 2 King. 12.13. snuffers, basins, trumpets, &c. But for the use of trumpets in consort or harmony with other instruments, for the lauding of God, to which only this place belongs, the first mention we find of them is 1 Chron. 13.8. at David 's fetching the Ark from Kiriath-jearim, when he and all Israel played before God with all their might, with singing, and with harps, and with psalteries, and with timbrels, and with cymbals, and with trumpets: so again c. 15.28. So on another, and not so festival an occasion, when on Azariah 's prophesy Asa and Judah made a covenant to God, 2 Chron. 15. they sware unto the Lord with a loud voice, with shouting and with trumpets and with cornets, v. 14. And as Jehoshaphat 2 Chron. 20.20. at his going out against his enemies, to his exhortation to belief in God, adds the appointing of singers unto the Lord, v. 21. (and this attended with a signal blessing, v. 22. a victory over their enemies wrought by God's hand) so they celebrated their triumph accordingly, going in procession to Jerusalem with psalteries and harps and trumpets, v. 28. So on Hezekiah 's reformation and sacrifice 2 Chron. 29.26. the Levites stood with the instruments of David, and the Priests with the trumpets: and when the burnt-offering began, the song of the Lord began also with the trumpets, and with the instruments ordained by David King of Israel. So at the laying the foundation of the Temple, when it was reedified, Ezra 3.10. they set the Priests with trumpets, and the Levites with cymbals: and so at the dedication of the wall, Neh. 12.41. And as here, so Psal. 118.6. the praises of God are appointed to be sung with that joyful noise that the harps and trumpets and cornets do send forth. From these premisses it will not be difficult to judge of the solidity of that Annotation which the Geneva Bible hath affixt to this verse in these words, Exhorting the people to rejoice in praising God, he maketh mention of those instruments which by God's commandment were appointed in the old Law, but under Christ the use thereof is abolished in the Church. If by this phrase, appointed by God's commandment in the old Law, be meant, that the use of these instruments was any part of the Ceremonial Law, given by God to Moses (in which only the abolishing of it in the Christian Church can be founded with any appearance of reason) it already appears that there is no truth in this: For as this practice of praising God with the assistance of instrumental as well as vocal music is found to be ancienter than the giving of the Law in Sinai, (much more then of the ceremonies in God's service either in the Tabernacle or Temple) being related of Miriam the prophetess, the sister of Aaron, Exod. 15.20. that to celebrate the delivery out of Egypt, to Moses 's song, took a timbrel in her hand, and the women went out after her with timbrels and with dances ; so the appointment of it in God's service cannot by the scripture be deduced from any higher original than that of David, according to that of 2 Chron. 29.26. which expresseth the instruments to have been ordained by David. The appointment, I say, or praescript command; for as to the practice of it, we have an earlier example and instance of that 1 Sam. 10.5. where the company of prophets are met by Saul, coming down from the high place with a psaltery, and a tabret, and a pipe, and a harp before them, while they prophesied, or sang praises to God. And another yet earlier I mentioned, that of Miriam and her maidens. And indeed the universal usage among all the nations that we read of, gives us cause much rather to assign it a place in the natural Religion which the common light of Reason directed all civilized Nations to, in attributing honor to God, than to number it among the ceremonies of the Mosaical Law. Homer, one of the ancientest heathen writers that we have, gives a sufficient account of the usage of the Greeks in celebrating the praises of the God's and Heroes upon the Harp; and after him nothing more frequent than the mention of the Paeans, Dithyrambicks, Choriambicks, Pythaulae, the 〈 in non-Latin alphabet 〉 of Bacchus, the Phrygian way of service unto Cybele with the Drum, the Egyptians to Isis with the Timbrel or Sistrum. Of the more Eastern practice the third of Daniel is sufficient testimony, where the sound of the Cornet, Flute, Harp, Sackbut, Psaltery, Dulcimer, and all kinds of Music are used in the worship of their Idol-God's, v. 5. As for the Western or Roman, Music was so great an ingredient in their Religion, that in the first Ages of that state, before they had learnt and received in to their own the rites of the nations they conquered, the Tibicines had a College or Corporation among them; and when upon a disobligation they left the City, the Senate addrest a solemn Embassy to them to bring them back, and at their return courted them with the donation of all the privileges they desired. By all this it appears how little affinity to truth there is in that observation, which made Church-Music a piece of abrogated Judaism, it being no part of the Law given by Moses, and so great a part of the Religion of those to whose rites the Mosaical economy was most contrary; and yet so far also from being defamed by the Idolatrous heathens using of it, that the Prophets among the Jews practiced it, Miriam celebrated the deliverance from Egypt with it in the presence of Moses, and David solemnly ordained and endowed it, (and from him the rest of the Kings of Judah) in the Tabernacle and the Temple. Which appointment of David 's although I suppose it not so far to be extended as to lay an obligation on all Christians in all their services to use this solemnity of instrumental Music, David 's practices being not thus obligatory to us, nor his appointment reaching all Christians; yet 1. neither is there any reason deducible from hence to persuade us, that these Instruments taken in to assist in God's service either then were, or now are, unlawful on that account, because they were not commanded by God, but appointed by David: for it being evident that David was both a Prophet and a King, the former (if not the latter of these alone) enabled and qualified him to ordain ceremonies in God's service, as is visible in his numbering the age of the Levites, 1 Chron. 23.27. otherwise than Moses had appointed, v. 3. and Numb. 4.3. and by his design to build God a Temple not commanded (but after forbidden) and yet his design of doing it approved by God. And 2. the motives which recommended the use thereof to David and his successors after him, being not shadows of things to come (which therefore by the presence of the substance, the coming of Christ, are abolished) but reasons of equal efficacy now, and before, and in his time, viz. the propriety of those sounds to express and add to the solemnity of rejoicing, to enliven and stir up dull, and to compose irregular affections, to raise and inflame devotion, to transport into holy ecstasies, and this, as Boethius tells us, by virtue of the answerableness of the notes in Music to those observed by nature in the temper of the body, which makes a well-composed harmony, a moral at least, if not even a natural instrument to work changes in human affections, and if the Music be designed with Judgment, and with respect to the present occasions, that change must in reason be to the better, and not to the worse. On these premisses, I say, the least that can be inferred is, that if we only consider Church-Music as a suitable attendant on Divine Service, it is no more abrogated by the Gospel, than prostration of the body in prayer, setting apart Festival Solemnities, making Oblations, building Oratories, and the like; and 2. if we join to this the consideration of the particular uses of it, then unless we have none of these wants which Music is proper to supply, the Use may now as reasonably be retained in the Church (and that for other parts of God's Service as well as that one of Lauds and Magnificats, from the examples of Asa and Jehoshaphat forementioned) as it was introduced into God's Service in, and before the Temple. Yet when I say it may, I do not assume it must: When by the consent (in a manner) of all mankind I discern it looked on as an agreeable attendant and ornament of natural Religion, I do not yet esteem it either as any the least part of the Substance, or so much as a necessary rite of Divine Service, but place it in the classis of those things which, when they are seasonably and decently and reverently used, express our honor to the Deity. 'It is most certain, I may speak the praises of God without the addition either of Instrumental or even of Vocal Music; and so I know we may pray, and not in a Church or consecrated place, and without the lowliest posture of the body, that of prostration. Yet it will as little be doubted upon Christian Principles, or those which are common to all Religion, but, as these, so that, when it is (by the Piety of Governors, or without, so it be not against, their commands) superinduced, it will with good propriety fill up the solemnity and honourary respect, and so (though abstracted from the forementioned accessory advantages) maintain, against all rational opposition, the decency of retaining it in the Church of Christ. 3. To say still, after all this, that it is abolished in the Christian Church, and neither to show where, nor to tender any analogy or parity of reason by which that may (with some probability at least) be inferred, but having untruly suggested, that it was appointed by God in the Old Law, on that undue suggestion only, without the least tender of farther proof, to dictate magisterially that it is abolished, what is this but the fallacy in Logic of begging the Question, and no small degree of the sin of dogmatizing, as far from the methods of Reason, as the purity or liberty of the Gospel? Especially when the Apostle under the New Testament, by prescribing Psalms and Hymns and spiritual Songs, Col. 3.16. which three words are observed to comprize all the sorts of Songs and Psalms mentioned among the Jews in the Old Testament (of the last of which those very Geneva -Annotations say, that they are peculiar and artificious songs, made fuller of music ) and by the addition of singing, and making melody (the latter 〈 in non-Latin alphabet 〉 probably referring to Instrumental, as the former to Vocal Music) seems so far from the least unkindness to the Music customary in the Temple, that he rather recommends it on fit occasions to the Christians. Nor can there be any reason rendered, either Christian or Moral, why vocal Music should be commanded under the Gospel, and yet instrumental forbidden; or why Songs more than ordinarily artificious, and fuller of Music, being in the Genevan judgment prescribed, should yet be interdicted the additional use of the Harp or Organ, or any other sort of grave, solemn, and most esteemed musical Instruments, to accompany, and either assist, or adorn them. A more rational enquiry it would be, whether when the holy anointing oil, wherewith the Tabernacle was anointed, was not to be used for secular purposes under the severest penalty, Exod. 30.33. such Instruments, 1. so solemnly appointed, and thereby in a manner consecrated by David the holy Psalmist, and 2. honored by the usage of the Temple, and also the Christian Church, be not in some degree debased, if not profaned, by being forbidden their Original proper Use, and employed to uses most contrary.

HOSANNAH, HALLELUJAH.