patience of burthens though that as this do thus originally signifie and though with us the lading be in a cart yet we use to say the oxen are heavy laden The phrase that here follows in this matter of oxen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not breaking in and not going out is not improbably to express the safety of their herds not onely from straying but as in time of war from invaders and abactors whose breaking in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaking down or fall of the partition or wall or sept say the LXXII is attended with the cattels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passing through or going out and then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamour vociferation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cry say the LXXII The same word they use Isa 5.7 to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is there opposed to righteousness whether in the notion of justice or mercy and is the consequent of oppression and so it may be here fitly used to express hostile oppressions and invasions But the phrase may be also applied that among their cattel none maketh abortion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never a breaker out so Pharez came by his name Gen. 38.29 How hast thou broken forth this breach be upon thee therefore his name was called Pharez 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also hath a peculiar notion in relation to the birth of children But that being the regular birth it is not so well appliable to this place unless by the figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we thus read no eruption and no going out i. e. no violent going out for then that is clearly no abortion Kimchi observes of these three verses 12 13 14. that there is mention of all those three blessings of the Womb of the Earth and of Cattel set down Deut. 28.4 The last word of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render in our streets so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Gen. 19.2 as the street is opposed to an house or covert from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 broad or large But our English street hath a particular relation to a town or village or city and so it seems not so proper to this place where being applied to oxen it will signifie in reason the place where they lie and feed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII duly reade in their stabula whether fields or closes where they are kept Or if in that verse it may retein the notion of street being applied to the men who are thus opprest and may bemoan their losses in the field by their complaints in the city see Mar. 5.14 yet this will not be applicable to v. 13. where the same word being used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it in like manner in our streets but being applied to sheep must signifie their folds or pastures where they lie and bring forth which though it be abroad without doors that is all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports from the literal notion of which the LXXII there have their rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin in egressibus suis in their goings out yet they are safe there and multiply exceedingly The Jewish Grammarians Abu Walid and Kimchi assign not to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any more particular signification than of broad-places which may then be as well back-sides as we ordinarily call such yards as are about the house in which cattel are kept or the like places as well as streets And the word which the Jewish Arab uses may be rendred fields The Hundred and Forty Fifth PSALM David's Psalm of Praise The hundred forty fifth is a form of solemn Thanksgiving to God descanting on all his glorious attributes It was composed by David and is one of those wherein every verse begins with a several letter of the Hebrew Alphabet 1. I Will extol thee my God my King and I will bless thy name for ever and ever 2. Every day will I bless thee and I will praise thy name for ever and ever Paraphrase 1 2. The Lord of heaven is my onely God and King a gracious Father and a vigilant guide and conductor of me in all my ways I am infinitely obliged to praise and magnifie his holy name and never to intermit that office till I come to heaven there to sing continual Hosannahs and Hallelujahs to him 3. Great is the Lord and greatly to be praised and his greatness is unsearchable Paraphrase 3. He is a God of a vast unfathomable power and dignity his excellencies and the effluxions thereof toward us not to be traced or measured by humane faculties But the less they are comprehended the more are they to be admired and adored and magnified by us 4. One generation shall praise thy works to another and shall declare thy mighty acts Paraphrase 4. Every age of the world and person that lives in that age hath new and fresh experience of the goodness and power of God in his gracious and glorious disposals every where illustriously discernible and so every age is obliged to make their acknowledgments to record to posterity and so to incite and call up all that live after them to the diligent and devout and vigorous performance of this duty 5. I will speak of the glorious honour of thy majesty and of thy wondrous works Paraphrase 5. Whether I consider the infinite incomprehensible beauty and splendour of his divine essence and attributes or the most admirable operations and productions thereof in the framing and governing of the world there is matter of all praise and thanksgiving to me and to every other man living 6. And men shall speak of the might of thy terrible acts and I will declare thy greatness Paraphrase 6. And accordingly both they and I even all of us with united hearts and voices will proclaim and promulgate the wonderfull and admirable acts of his power and glory 7. They shall abundantly utter the memory of thy great goodness and sing of thy righteousness Paraphrase 7. And therein most peculiarly shall we count our selves obliged to magnifie and recount with the most exuberant joy the dispensations of his most abundant graces and mercies toward us especially that towards our souls These flow every minute from him as from an inexhaustible fountain and abyss of goodness O let our hearts learn of those fountains continually to pour forth at our mouths the praises that are proportionably due to him 8. The Lord is gracious and full of compassion slow to anger and of great mercy 9. The Lord is good to all and his tender mercies are over all his works Paraphrase 8 9. 'T is the title by which he was pleased to make known and proclaim himself to his people Exod. 34.6 The Lord the Lord God mercifull very forward and willing to pardon repentant sinners and not denying them that grace or proceeding in judgment against them till he be provoked to it by great ingratitude and obdurations and this mercy of his is not inclosed to
it is ordinary one sort of voices succeeding where the other ends and so dividing it betwixt them taking it up one from the other the Tenor from the Trebble and the like That in this notion the LXXII understood it is probable by their rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the inheritor i. e. for that kind of Musick that inherits or takes up successively one part of the quire from the other and so the Latine and Arabick and Aethiopick all which must be conceived to have rendred the phrase intelligibly and yet 't will be hard to assign any other sense of their rendring pro eâ quae haereditatem consequitur and de haereditate save this And then the Chaldee's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sung on or by the Quires agrees very well with it also one part of the Quire singing one verse the other another and so succeeding and taking up one from the other and dividing it betwixt them which is the obvious notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so this notion seems to agree to the sense of all the Antient Translators But 't is yet most probable which Kimchi hath resolved on Psal 3. that Nechiloth was the name of a tune and then 't is as probable that this tune took its name from Heritage or somewhat of that kind in the song that was first set to that tune and so all the Antient rendrings will be salved by that means V. 1. Meditation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gemuit sonuit regularly signifies sighing or cry not a loud sonorus voice but such as complaints are made in so Isa 38.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I mourned the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I sighed as a dove and so the LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cry and so the Latine and Aethiopick and Arabick And though it signifie also Metaphorically the speech not of the mouth but of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome not the lifting up of the voice but the disposition of the mind as when God said to Moses Why cryest thou unto me when he said nothing and so is most frequently rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meditate yet when it is so rendred it is oft in the sence of speaking as Psal 35.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my tongue shall meditate we rightly render it speak of righteousness and so Psal 37.30 the mouth of the righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall meditate certainly that is shall speak wisdom So Psal 71.24 Prov. 8.7 Isa 38.14.59.3.13 and elsewhere 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak Psal 115.7 and even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cry or roare as a Lyon doth Isa 31.4 and elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 song or melody both of them sounds uttered and not kept in the mind And to this agrees the Chaldee also rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either in the notion of desire or of fremitus of making a noise both which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the Chaldee V. 4. Dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peregrinatus est is best rendred sojourn or make a short abode From hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a guest or stranger which the Greek have transform'd into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it belongs to a Proselyte one of any Heathen Nation that lived among the Jews Of these some renounced Idolatry and undertook the seven Precepts of the sons of Adam and Noah and these were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangers or proselytes of the gate and such might live amongst them others undertook their whole Law and were Proselytes of righteousness And to these Rules of not admitting any strangers but on one of these conditions the Psalmist seems here to refer The wicked man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one in effect with an Heathen Idolater and therefore as such an one must not dwell or sojourn among the Jews the Captive Slave if after a years abode he renounce not his Idolatry was to be slain so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked man shall not sojourn with thee shall be so far from being favoured by thee that he shall not be allowed the least abode in thy presence V. 5. Thy way The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must literally be rendered thy way before my face yet the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my way before thy face and thence some learned Men are perswaded that they read otherwise than we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 't is more reasonable to believe that they did thus by way of periphrasis not literal rendring endeavour to express the meaning of it it being the prime aime of that Prayer which petitions Gods clear revelation of his will or making his way straight before us that we might thereby be directed and assisted to walk exactly and so approve our wayes to God This latter indeed comprehending the former Gods directing and assisting presupposing his illuminating grace the revelation of his will and therefore it is duly here used by the LXXII the more fully to express it and the end of it And herein the Arabick and Aethiopick and vulgar Latine as they are wont follow the Septuagint and therefore our Paraphrase hath taken notice of both In the former part of this verse the Chaldee seems to have much mistaken reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my enemies which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observavit because enemies are spyes and observe critically what they may find fault with in a very distant sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my praise as if it came from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and denoted a canticle or hymn of praise but herein as the context doth resist so doth not any one of the antient versions favour them The Sixth PSALM TO the chief Musitian on Neginoth upon Shemineth A Psalm of David Paraphrase The sixth Psalm was pen'd by David on some occasion of special humiliation for the confession of his sins and averting Gods wrath This he directed the Master of his Musick to be sung upon the Harp of eight strings such as i◠mentioned 1 Chron. 15.21 and fitted it for it 1. O Lord rebuke me not in thine anger neither chasten me in thy hot displeasure Paraphrase 1. O God of mercy which art flow to wrath and long-suffering to sinners and delightest far more in their reformation than their misery I beseech thee not to deal with me as most justly thou mightest in wrath and fury but in mercy to withdraw thy heavy hand of punishment which I have so justly provoked and now lie under 2. Have mercy upon me O Lord for I am weak O Lord help me for my bones are vexed Paraphrase 2. O Lord I have by my foul sins wounded my soul brought it down
TO the chief Musitian A Psalm for the sons of Korah Paraphrase The eighty fifth Psalm is a thankful acknowledgment of Gods mercy in returning their captivity and an humble importunate prayer for the confirming continuing and perfecting this mercy to them It hath some degree of propriety to Davids return to Jerusalem after his flight from Absolom but much more to the days of Ezra and Nehemiah after the captivity It was committed to the Praefect of the Musick to be sung by the posterity of Coreh 1. Lord thou hast been favourable to thy Land thou hast brought back the captivity of Jacob. 2. Thou hast forgiven the iniquity of thy people thou hast covered all their sin Selah 3. Thou hast taken away all thy wrath thou hast turned thy self from the fierceness of thy anger Paraphrase 1 2 3. It is thy special mercy and compassion to us O Lord that we that were chased and carried captive from our countrey are now restored to it again Our sins that brought these sad effects of thy displeasure upon us thou hast now been pleased to pardon and so being reconciled to us of thine own abundant free grace and mercy to release us from those severe punishments which have most justly lain upon us for our provoking offences 4. Turn us O God of our salvation and cause thine anger toward us to cease Paraphrase 4. From thee O blessed Lord all our deliverance proceeds be thou pleased to interpose thy hand to perfect this work of mercy and reconciliation and restauration which thou hast so gratiously begun for us and pardon the deviations that since our return we have most unexcusably been guilty of 5. Wilt thou be angry with us for ever wilt thou draw out thy anger to all generations 6. Wilt thou not revive us again that thy people may rejoyce in thee Paraphrase 5 6. We have long been exercised under thy sharp hand of punishments and allmost been tempted to despair of any release either to our selves or our posterities and since thou hast brought us back to our countrey our new fresh provocations have again withheld thy loving kindness from us cast back the work of rebuilding thy Temple O be thou now pleased as thou hast begun to give us some essay of thy mercy to perfect and complete it to us to restore unto us that life and pleasure and joy which we were wont to enjoy in approaching to and attending on thee in thy Sanctuary 7. Shew us thy mercy O Lord and grant us thy salvation Paraphrase 7. This is a divine work of mercy and deliverance O Lord be thou gratiously pleased to afford it us 8. I will hear what God the Lord will speak for he will speak peace unto his people and to his saints but let them not turn again to folly Paraphrase 8. And this I am confident thou wilt now do in return to our prayers if we be but duly qualified to receive so great a mercy sincerely penitent for our former sins faithfully resolved on a new and holy life and continue constant in these vows of never relapsing to our former provoking sins All which we shall after such correction certainly be careful to performe if we be not the most stupid Tools in the world 9. Surely his salvation is nigh them that fear him that glory may dwell in our land Paraphrase 9. God certainly on his part will be most ready to perfect this mercy to us that thy Temple may be rebuilt and the glorious majestatick presence or inhabitation of God may return and be resetled in Jerusalem if we only be on our parts careful to qualifie our selves for the receiving it by sincere reformation and persevering obedience to his divine precepts 10. Mercy and truth are met together righteousness and peace have kissed each other Paraphrase 10. Let us be careful to approve the sincerity of our obedience to God and he will certainly crown that with his mercies all felicity and prosperity 11. Truth shall spring out of the earth and righteousness shall look down from heaven Paraphrase 11. Let our hearts fructifie in good works and God will cherish and reward them 12. Yea the Lord shall give that which is good and our land shall yield her increase Paraphrase 12. These two things shall never be separated our bringing forth fruits of righteousness and Gods heaping all manner of good upon us 13. Righteousness shall go before him and shall set us in the way of his steps Paraphrase 13. Our duty it is to walk obediently before him and then he will follow in performing his part of the Covenant of mercy bring us to all that is desirable or valuable to us Annotations on Psal LXXXV V. 2. Forgiven the iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally thou hast born or taken away iniquity is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardoned and so by the Syriack by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitted And this with all that follows of covering their sin taking away his wrath c. a lively expression of what went before v. 1. the bringing back their captivity It is a maxim among the Jewish Doctors that Captivity is one way of expiation and so to return from thence was a sure indication that the sin for which it was inflicted was remitted or done away This saith Abarbanel was obumbrated in the Azazel or scape-goat which as the other that was slain was a sin-offering as appears Lev. 16. v. 5. He shall take two kids for a sin-offering And then the confessing the sins over him mentioned v. 21. Aaron shall lay both his hands on the head of the live goat and confess over him all the iniquities of the children of Israel c. putting them on the head of the goat And the goat shall bear upon him all their iniquities into a land of separation v. 22. shews that they were to carry their sins with them into the land of their captivity meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of separation that land whatsoever it was whither the divine providence had designed their deportation From whence therefore being now returned their sins for which they were thus punished are supposed to be left behind them no more to be laid to their charge if their return to their former sins do not cause them to be called to remembrance Thus indeed they did as appears by the books of Ezra chap. 9.1 and Nehem. chap. 5. and chap. 13. and that gave sufficient occasion as for the Fast Ezra 9.3 and Nehem. 9.1 so for the earnest deprecations here following in this Psalm v. 4. V. 8. Not turn to folly For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall not or and let them not return to folly which the Chaldee and Syriack render to that sense the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to them that turn their heart to him and the Latine ad eos qui convertuntur ad eor and to them
he the way of patience or enduring and calling out on thee and we being in captivity our strength is weakned from or by it or from bearing it by reason of the length of it The Hundred and Third PSALM A Psalm of David Paraphrase The hundred and third Psalm is a solemn acknowledgment of the great and abundant mercies and deliverances of God especially that of pardoning of his sin and not exacting the punishments due to it which must interweave in every mercy or deliverance which is bestowed on sinfull men whose demerits have so much provoked the contrary It was composed by David as 't is thought on a recovery from sickness and is also a prophetick description of the state of Christians under the Gospel 1. Bless the Lord O my soul and all that is within me bless his holy name 2. Bless the Lord O my soul and forget not all his benefits Paraphrase 1 2. When I behold God in himself and his glorious divine attributes but especially in his works of mercy toward me I am obliged with my whole heart and all my most ardent affections of devotion to bless and praise his name for all the mercies and favours which in great bounty he hath afforded me 3. Who forgiveth all thine iniquities who healeth all thy diseases 4. Who redeemeth thy life from destruction who crowneth thee with loving kindness and tender mercies 5. Who satisfieth thy mouth with good things so that thy youth is renewed like the Eagles 6. The Lord executeth righteousness and judgment for all that are oppressed Paraphrase 3 4 5 6. Particularly that for some time having corrected me for my good to bring me to repentance he hath now returned to me in mercy pardoned my sins which most justly deserved this his wrath and withdrawn his punishments from me and not onely rescued me from the greatest dangers hanging over my life out of the bowels of his compassion to his distressed creature but restored me to a perfect health and to a most prosperous condition a confluence of all mercies to surround me and satisfie all my desires and so made my old age like that of the Eagle when she hath moulted the old and comes out furnished and adorned with new young plumes as fresh and flourishing as in youth it ever had been hereby exercising that signal property of his to vindicate the cause of all those that suffer injuries to punish the oppressor and relieve those that are not able to defend themselves 7. He made known his ways unto Moses his acts unto the children of Israel 8. The Lord is mercifull and gracious slow to anger and plenteous in mercy Paraphrase 7 8. Thus did he once proclaim his name to Moses and the Israelites Exod. 34. and therein his glorious nature and the manner of his dealing with men all exactly according to the rules of the most abundant mercy in giving and forgiving and sparing long and never sending out his thunderbolts or destructions till our provocations continued in impenitently extort and force them from him 9. He will not always chide neither will he keep his anger for ever 10. He hath not dealt with us after our sins nor rewarded us according to our iniquities Paraphrase 9 10. And this is God's constant course though he rebuke and express his just displeasure and punish us for our sins yet upon our reformation and serious return to him he takes off his punishing hand again and will not proceed with us according to that measure that our sins might justly expect from him 11. For as the heaven is high above the earth so great is his mercy toward them that fear him Paraphrase 11. On the contrary to them that love and fear and serve him faithfully his mercy is most abundantly poured out as much above the proportion of their services as heaven is above the earth nay infinitely more there being indeed no proportion between them 12. As far as the East is from the West so far hath he removed our transgressions from us Paraphrase 12. And by that mercy of his it is that at this time he hath so perfectly reconciled himself to us and freed us from the punishments due to our sins 13. Like as a father pitieth his children so the Lord pitieth them that fear him Paraphrase 13. And so he constantly will deal with all that sincerely return from their sins to new obedience having the bowels of a father to all such which will never permit him to be wrath with penitents to scourge but rather compassionate that child that reforms that for which the punishment was sent 14. For he knows our frame he remembreth that we are dust Paraphrase 14. For he knows and considers the frailness and fickleness and great infirmities of our lapsed sinfull nature our first original out of the dust of the earth an emblem of our meanness and vileness to which the corruption introduced by Adam's first sin see note on Psal 51.3 and hereditarily derived to us hath added wicked inclinations which oft betray us to actual sin if we do not strictly watch and guard our selves and such is our weakness in this lapst state that the most perfect being not able to keep always upon so diligent and strict a watch do oft slip and fall All which God is graciously pleased to weigh and not to deal in rigour with us to punish us or to cast us out of his favour or withdraw his grace from us for every sin that we commit through this weakness but in all his proceedings with us to make an allowance for such sins as are committed through infirmity sudden surreption continual incursion of temptations c. and for these to afford his mercy in Christ to all that sincerely endeavour his service and do not indulge themselves to any deliberate sin 15. As for man his days are as grass as a flour of the field so he flourisheth 16. For the wind passeth over it and it is gone and the place thereof shall know it no more 17. But the mercy of the Lord is from everlasting to everlasting upon them that fear him and his righteousness unto childrens children 18. To such as keep his covenant to those that remember his commandments to doe them Paraphrase 15 16 17 18. Man is a pitifull weak feeble frail creature fit to be compared with the most short-lived herb or flour which in its height of flourishing is suddenly blasted and destroyed and gone never to return again And herein is the infinite mercy of God toward his servants to be seen that it is much more durable than their lives If they adhere faithfully to him in constant loyalty to his precepts perform their part of the Covenant made with him that of uniform sincere though not of never-sinning obedience his mercies shall continue to them even after death and then what matter is it how short their present life is to their persons in eternal
in soul as concerning the wayes of godliness wavering and saying how doth God know c. Behold c. and then there flow from them abundant waters viz. of tears connects very well with it This interpretation Kimchi in his Roots recites without censure though he seem to prefer this other His people return hither i. e. to this consideration why the wicked should so prosper c. and why the waters of a full cup of prosperity should be wrung out to them i. e. they should have their fill of all good things in this world V. 15. Offend The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies perfidiousness breaking of Covenant of faith and is accordingly here rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same notion that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.31 signifies Covenant-Breakers And thus it will best accord here being applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the generation of Gods children What that phrase signifies appears by the parallel phrases the generation of the righteous Psal 14.5 the generation of them that seek thee Psal 24.16 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generation oft signifies a set and sort of men see Prov. 30.11 12 13 14. Psal 78.8 and so the generation of Gods children signifies all the whole set and sort of pious men those who have undertaken the service of God entred into covenant with him part of which covenant and profession it is to believe in Gods Providence which therefore to deny or question or doubt of is to break the covenant to prevaricate to deal perfidiously to apostatize and do quite contrary to their profession And this seems to be the fullest importance of the phrase here to fall off apostatize from all professors of piety to be in the Talmudical dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicurus or Epicurean so they call all who deny or blaspheme Gods providence see Maimoni in his tract of Idolatry This is not charged upon him that only had those apprehensions suggested to him was under the temptation his feet were but almost gone his treadings were but well nigh slipt v. 2. But if I say I will speak thus utter it with the mouth it is resolved by the Jews themselves to be Apostacy and it will not avail the speaker to recall or renounce them saith Maimoni in that tract of Idolatry V. 18. Destructions For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into destructions from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vastavit or as Abu Walid and Kimchi will have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the same the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in being exalted as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to elevate from the affinity of the words as their manner oft is expressing the Psalmists meaning the elevation being that which ascertains their destruction when they chance to fall from it V. 20. Image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an image or a shadow the image of a body and so seems to be taken here for that which hath a fantastical only in opposition to a real substantial being So Psal 39.6 In an image man walketh his life is but an image of life And then thus lies the comparison in this verse betwixt the prosperity that wicked men enjoy and that which is fansied and by fansie only injoyed in a sleep or dream That which one dreams of is not really enjoyed by him and whensoever he awakes the very appearance or fantastical being which was all it had perisheth and just so the prosperity which wicked men for a time enjoy is at that very time but an image or shadow of prosperity and that such as within a while ceaseth to be so much as a shadow it absolutely vanisheth and comes to nothing God doth as it were awake them out of this their dream remove them out of this imaginary prosperity or they of themselves awake their prosperity leaves them or else they leave their prosperity And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or by this awaking so it signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evigilare and not as the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy city as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 city or when they thus awake thou O God shalt illude or mock or make to vanish or bring to nothing so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illusit the LXXII aptly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shalt bring to nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their image or shadow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII and so the Chaldee and Syriack c. that imaginary prosperity which for a time they had The Chaldee in their paraphrase refer it to the day of judgment when wicked men shall rise out of their graves and God proceed in wrath against them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fury shalt thou scorn or despise them according to that expression of Dan. 12.2 Many of them that sleep in the dust of the earth shall awake some to shame and everlasting contempt But it may also fitly be referred to their imaginary prosperity here v. 18. V. 24. With glory The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may best be rendred and after glory So the Chaldee understood it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and after that the glory shall have been completed which thou hast said thou wilt bring upon me it then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive or thou shalt receive me the LXXII reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive me to thy self Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take or receive signifies Gen. 5.24 where of Enoch 't is said God took him which Eccl. 44.16 and Heb. 11.5 is exprest to be his translation To this rendring the Jewish Arab accords And after this honour thou shalt meet me so his word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually signifies but here more probably receive me to thee or perhaps raise me up for the day of Resurrection is in Arabick called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of meeting God The Seventy Fourth PSALM MAschil of Asaph Paraphrase The Seventy Fourth Psalm composed by Asaph see note on Psalm 73. a and set to the tune known by the name of Maschil or intelligent see note on Psal 32. a. is a prayer for deliverance and safeguard of Gods Church and people from their enemies and seems to have been endited under the captivity and describes the sacking of Jerusalem by Nebuchadonosor and their state of sadness under the deportation 1. O God why hast thou cast us off for ever Why doth thy anger smoak against the sheep of thy pasture Paraphrase 1. O God return to us in mercy we beseech thee and let us not alwyas lye under thy displeasure and the sharp expressions of it who are thine own chosen peculiar people 2. Remember thy congregation which thou hast purchased of old the rod of thine inheritance which
〈◊〉 〈◊〉 〈◊〉 the wrath of man in the beginning of the verse Mans wrath is the violence and rage and blasphemy of the oppressor upon the meek or poor man foregoing This begins goes foremost in provoking God and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remnant or second part of wrath is still behind for God and with that he girds himself i. e. sets himself out illustriously and dreadfully as with an ornament and as with an hostile preparation in the eyes of men And so in this sense also it is agreeable to the context The wrath of man Rabshake's railings and blasphemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall confess or praise thee as being brought down by God and signally refuted by him for then after so eminent a vindication of Gods honour his opposition and reproaches did but illustrate that glory which he endeavoured to ecclips and become a kind of confession to him One of the Targums read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall convert and confess to thy name and praise thee in reference to other men that look on and admire and give honour to God who thus seasonably interposes and girds on the remainder of wrath comes in opportunely to rescue the oppressed and execute judgment on the oppressor And so in either sense the parts of this verse are perfectly answerable the one to the other To this latter rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee inclines us paraphrasing it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast girded on or prepared or made ready the remainder of fury meaning Gods fury for the destroying of the nations And so the Interlinear residuum irarum accinges thou shalt gird on thee the residue of wraths and Castellio exuberantibus furoribus decoraris thou art adorned with exuberant furies in the notion of an ornament or festival garment to which also if the LXXII refer by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remnant of wrath shall celebrate to thee a feast it will be hard to guess what they meant by it This the Latine render from them reliquiae cogitationis diem festum agent tibi the relicks of thought so interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall keep an holy-day to thee V. 12. Cut off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit seems here to denote the proud and cruel and fastuous spirit of oppressing Nimrods such Senacherib was lifted up with the successes of their impiety so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall repress the grossness or elation or pride of the spirit of the great ones so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same phrase by which they paraphrase the pride of the countenance Psal 10.4 And Gods cutting it off bringing it low so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minuit signifies is his not only repressing and not permitting it to proceed farther but his inflicting severe punishments upon it cutting off the tyrant in his bloody pursuits as it fared with Senacherib see note d. The LXXII as we now read it having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking away the spirits of Princes may be thought by spirits to signifie no more than their lives but the Latine reading spiritum in the singular and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit shew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the right reading and then nothing hinders but that they might take it in this sense for pride and elation of spirit which as it may be taken away by other means of humbling beside that of death so it is then surely subdued and brought low when it brings destruction on him in whom it is Abu Walid here renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall exalt and hinder the enemies from them and so Kimchi in his Roots shall exalt them and strengthen them But withall he saith it may be interpreted shall cut off or bring low the radical signification being as he resolves the notion of hindering keeping in or restraining The Seventy Seventh Psalm TO the chief Musitian to Jeduthun a Psalm of Asaph Paraphrase The seventy seventh Psalm is a pious resolution of affiance in and prayer to God in all the miseries that befall us in this life by way of dialogue between diffidence and a well-grounded hope and faith It seems to have been composed by Asaph in reference to the captivity and committed to the Praefect of Musick to be sung to those instruments in which Jeduthun and his posterity were imployed 1. I cried unto God with my voice even unto God with my voice and he gave ear unto me Paraphrase 1. My distresses were great and I had none but God to fly to to him therefore I addrest my request importunately and he was pleased to relieve me out of them 2. In the day of my trouble I sought the Lord my sore ran in the night and ceased not my soul refused to be comforted Paraphrase 2. When any affliction came this was my constant practice never to give over praying never to take any repose by diverting from that imployment 3. I remembred God and was troubled I complained and my spirit was overwhelmed Selah Paraphrase 3. But betaking me to God and with all importunity making my requests to sound in his ears I prayed with all the ardency and devotion and affection of my spirit 4. Thou holdest mine eyes waking I am so troubled that I cannot speak Paraphrase 4. When I am in the night on my bed thou O Lord seest how I am imployed every minute of it when any matter of trouble seiseth on me I betake my self to this kind of silent meditation 5. I have considered the days of old the years of antient times Paraphrase 5. I recount all the eminent passages of thy providence toward this nation of ours beginning from the first foundation of it 6. I call to remembrance my song in the night I commune with mine own heart and my spirit made diligent search Paraphrase 6. And thus I think over my own composures in the solitudes of the night conversing silently with my self in this form of dialogue betwixt me and my own spirit And first my spirit or mind asks the question in this or the like form reflecting on the distresses that are now upon us 7. Will the Lord cast off for ever and will he be favourable no more Paraphrase 7. God is displeased and chastiseth us severely as if he would never be attoned 8. Is his mercy clean gone for ever Doth his promise fail for evermore 9. Hath God forgotten to be gracious Hath he in anger shut up his tender mercies Selah Paraphrase 8 9. His mercies and his promises gave us ground of hope and will he never remember these Is he finally resolved never again to turn to us in mercy 10. And I said this is my infirmity but I will remember the years of the right hand of the most High Paraphrase 10. The continuance and
out from thence so great abundance of water as if the Abyss had supplied the rock with that store 16. He brought streams also out of the rocks and causeth waters to run down like rivers Paraphrase 16. And from this new kind of spring proceeded a full current which followed them as far as Cades see note on 1 Cor. 10. b. and afforded them plentiful supplies of water in that place of drought 17. And they sinned yet more against him by provoking the most High in the wilderness Paraphrase 17. Yet did not this miracle of mercy prevail upon them to give them a trust and affiance in God who had wrought such wonders for them but they fell back after this into a new distrust of his power and thereby provoked his wrath exceedingly 18. And they tempted God in their heart by asking meat for their lust 19. Yea they spake against God they said Can God furnish a table in the wilderness 20. Behold he smote the rock and the waters gushed out and the streams overflowed can he give bread also can he provide flesh for his people Paraphrase 18 19 20. For when he had taken such care to convince their infidelity and supply their wants by sending them quails in the evening and in the morning manna Exod. 16. both these rained down on them miraculously from heaven and when on their murmuring for water at Rephidim he had given plenty of water out of the hard rock in Horeb Exod. 17. yet again after both these Numb 11.5 they fell a murmuring and complaining and distrusting of God preferring their condition in Egypt before this which God had now brought them to and in a manner blaspheming and speaking ill of him and requiring as a proof of his power and presence among them a table furnisht with flesh as well as bread a satisfaction to their appetites which they pretended to be cloyed with manna as well as a provision for their wants 21. Therefore the Lord heard this and was wroth so a fire was kindled against Jacob and anger also came up against Israel Paraphrase 21. And this very highly displeased and provoked God and brought down very sharp punishments upon them 22. Because they believed not in God and trusted not in his salvation 23. Though he had commanded the clouds from above and opened the doors of heaven 24. And had rained down Manna upon them to eat and had given them of the corn of heaven 25. Man did eat Angels food he sent them meat to the full Paraphrase 22 23 24 25. And that most justly for their strange obstinate distrust and infidelity even after all those signal miracles shewed for the supplying their wants that especially of his giving them Manna a solid nutritive substantial sort of bread prepared and made ready for them in heaven and brought them down in a showre as it were of rain in the greatest abundance a very ample proportion to every person among them and all this wrought for them signally by God through the ministry of Angels 26. He caused an East-wind to blow in heaven and by his power he brought in the South-wind 27. He rained flesh also upon them as dust and feathered fouls like as the sand of the sea 28. And he let it fall in the midst of their camp round about their habitations Paraphrase 26 27 28. Thus then God was pleased to deal with these unbelieving murmurers at once to convince and punish them He sent out a vehement wind and by it brought from the sea an innumerable company of quails and let them light in the place where they incamped near a days journey on this side and as far on the other side of their dwellings where they lay strawed as thick as the sand is wont to be on the sea shore two cubits high upon the face of the earth Numb 11. â—1 29. So they did eat and were well filled for he gave them their own desire 30. They were not estranged from their lust but while their meat was yet in their mouthâ— 31. The wrath of God came upon them and slew the fattest of them and smote down the chosen men that were in Israel Paraphrase 29 30 31. Thus did he answer their demands to the full restrained not their appetites gave them what they so longed for in great abundance and permitted them to gather it Numb 11.32 to dress it and to take it into their mouths And then before they had chewed it while it was yet between their teeth v. 33. the instruments of Gods displeasure and vengeance seised on them a very terrible plague v. 33. and destroyed the healthiest and principal men among them in very great numbers 32. For all this they sinned still and believed not for his wondrous works Paraphrase 32. These judgments thus added to his works of mercy might a man would think have wrought upon them and deterred them from farther provoking God convinced them of his power and ingaged them to a full resignation and affiance and dependance on it But they were not thus successful they had not this effect but after this again they were as rebellious and mutinous and unbelieving as ever 33. Therefore their days did he consume in vanity and their years in trouble Paraphrase 33. And God accordingly continued his punishments among them kept them in a wearisome condition in the wilderness there to be harass'd and worn out and at length to die all of them that came out of Egypt but Caleb and Joshua and never to enter into the promised land 34. When he slew them then they sought him and they returned and inquired early after God 35. And they remembred that God was their rock and the high God their redeemer 36. Nevertheless they did flatter him with their mouth and they lyed unto him with their tongues 37. For their heart was not right with him neither were they stedfast in his Covenant Paraphrase 34 35 36 37. Some exemplary severity God oft exercised among them and that had some weak effect upon them reduced them in some degree brought them for a while into some temper of piety and belief and dependance on God together with an acknowledgment of his mercies And though this was not hearty nor durable but formal and feigned and temporary and so still but hypocritical 38. But he being full of compassion forgave their iniquity and destroyed them not yea many a time turned he his anger away and did not stir up all his wrath 39. For he remembred that they were but flesh a wind that passeth away and cometh not again Paraphrase 38 39. Yet such was Gods abundant mercy and compassion and love to the posterity of Abraham to whom his promises were made that he would not destroy them all at once but left a seed and remnant from whom might come a succession of such whom he might bring into the promised land and so make good his
Annotations on Psal CXXXV V. 14. Judge The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies frequently not onely to judge or give sentence of punishment but to contend in judicature and that again not onely as an accuser or Plaintiff in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to it for suing 1 Cor. 6.1 but also as Defendant or Advocate and so 't is to plead or take ones part and patronize his cause and so to bring sentence of mulct or punishment against the adversary In this notion of defending or pleading for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used see Psal 7.8.10.18.26.1.35.24.43.1.72.4 And so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also so Gen. 30.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath judged me saith Rachel and heard my voice i. e. taken my part given me a son whose name therefore she called Dan a word from this theme So Deut. 32.36 whence this whole verse is verbatim taken In like manner the nouns both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing are not so fitly rendred doing judgment as pleading a cause So Psal 140.12 I know that the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will plead the cause of the afflicted and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right of the poor And so Psal 9.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast pleaded my right and my cause to which is there added thou sattest in the throne judging right not as the same again but differing from it as the part of a Judge doth from that of an Advocate the Psalmist there signifying that God had taken both parts first contended for him then judged the controversie on his side defended him and so pleaded his cause and overthrown his enemies which was the passing of right judgment for him for that seems to be the full importance of that Verse And so we know our Saviour is both our Advocate and our Judge and herein our happiness consists that he which is our Judge is our Advocate also Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that may be either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to grieve and then 't is duly rendred will repent himself or else from another if not contrary notion of the same word for taking comfort and so by the LXXII 't is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be comforted and so by the Syriack takes comfort but by the Latin deprecabitur This rendring of the Latin as it may seem to be an imitation of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not in the notion of being comforted but intreated and so to be in a passive though unusual sense deprecabitur shall be deprecated yet doth it well sort with the former notion that of repenting for so God is said to doe when he is intreated for his people and removes their punishments from them So the Jewish Arab understood it who renders it will spare or pardon his servants And to this notion of repenting the context both here and Deut. 32.36 where we have the same words inclines it viz. God's repenting himself of his anger of which we often reade i. e. returning to mercy and favour toward those with whom he was formerly displeased and so the whole verse shall signifie God's returning from punishing to assisting and taking the part of his people and that the Chaldee hath of all others best exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall return in mercies or compassions toward his just servants And then pleading for and such returning do perfectly accord V. 17. Neither is there any breath That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a nose is unquestionable and that it so signifies here is first the affirmation of the Chaldee who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostrils and so of the Arabick also which thus interprets it and transcribes the following verse also from Psal 115. and herein recedes from the LXXII contrary to their use And secondly when 't is considered that here it comes in conjunction with mouths and eyes and ears there will be less doubt of this rendring And thirdly when 't is evident the foregoing verses do clearly answer the fourth and fifth and part of the sixth verse of Psal 115. and there follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a nose to them or they have a nose and they smell not there will remain no question but so it is to be rendred here also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a nose i. e. a nose they have they have no breath in their nostrils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having no peculiarity to signifie the mouth in distinction from the nose their no breath being fairly equivalent to no smelling no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 smell The Hundred and Thirty Sixth PSALM The hundred thirty sixth is the magnifying of God's continual mercies in the exercise of his power in the creation of the world redemption and preservation and advancement of his people and is one of them which is intitled Hallelujah which probably it had in the front though now it be placed in the close of the former Psalm both in the Hebrew and Chaldee and is by the Jews called the great Thanksgiving 1. O Give thanks unto the Lord for he is good for his mercy endureth for ever Paraphrase 1. Let the whole world in a most solemn humble devout manner acknowledge the great bounty and liberality of God and the continual exercises of his mercy which is not nor ever shall be at an end but is constantly made good unto his servants in all the motions of their lives 2. O give thanks unto the God of Gods for his mercy endureth for ever 3. O give thanks unto the Lord of Lords for his mercy endureth for ever Paraphrase 2 3. Let them adore and worship and praise him with all possible expressions of veneration and admiration as the onely and supreme Governour of the whole world infinitely above all the heathen most adored deities and above the greatest potentates on earth and withall as a most gracious Father of infinite never-failing mercies toward those that adhere to him 4. To him who alone doeth great wonders for his mercy endureth for ever Paraphrase 4. There is nothing so difficult which he is not able to bring to pass all nature is subject to his power as it is not to any other whose essence and power both are finite and limited and overruled by him and this power of his most signally exercised for the supporting and assisting of his servants 5. To him that by wisedom made the heavens for his mercy endureth for ever Paraphrase 5. A work of that power it was by which he at first created the upper part of the world the body of the heavens and air and in the fabrick thereof was infinite wisedom exprest as well as power yea and infinite mercy also to us men for whose uses and benefit that stately fabrick