was principally designed 6. To him that stretched out the earth above the waters for his mercy endureth for ever Paraphrase 6. A like act of infinite power and wisedom it was when the waters covered the face of the earth and so rendred it unhabitable to us to prepare vast receptacles for the waters and thither to convey and remove them from the surface of the earth and so to secure the earth by bounds set to the Ocean that it shall not be overflowed by it but remain a peaceable fruitfull safe habitation for us which is an act of the same infinite constant mercy 7. To him that made great lights for his mercy endureth for ever 8. The sun to rule by day for his mercy endureth for ever 9. The moon and stars to rule by night for his mercy endureth for ever Paraphrase 7 8 9. A like act of his power and wisedom it was and so also of his infinite mercy and bounty toward us that he created the sun moon and stars for such excellent benefits of mankind not onely illuminating this lower world of ours but refreshing and warming and sending forth various influences into every the meanest creature by these great instruments managing and guiding and preserving and by propagation continuing all creatures directing them in all their undertakings preparing both for work and rest and providing all things necessary for them 10. To him that smote Aegypt in their first-born for his mercy endureth for ever 11. And brought out Israel from among them for his mercy endureth for ever 12. With a strong hand and with a stretched out arm for his mercy endureth for ever 13. To him which divided the red sea into parts for his mercy endureth for ever 14. And made Israel to pass through the midst of it for his mercy endureth for ever 15. But overthrew Pharaoh and his host in the red sea for his mercy endureth for ever Paraphrase 10 11 12 13 14 15. But yet more peculiarly hath his power and mercy to us been magnified in rescuing our whole nation out of the slavery and oppressions of Aegypt and this in a most prodigious manner multiplying judgmenâ— upon the Aegyptians 〈◊〉 one degree to mother till at length he destroyed the first-born in every family upon which they were inforced to let us go but then farther interposing for us by making the red sea recede till our people past through the chanel of it and then bringing it back again in a full violence upon the armies of the Aegyptians which pursued us at our departure and overwhelming and drowning all of them which was such an heap of prodigies of mercies to us his unworthy people that no story hath ever exemplified in any other time 16. To him which led his people through the wilderness for his mercy endureth for ever Paraphrase 16. And after this leading us through the desart for many years together he miraculously provided necessaries for us sending us bread from heaven abundance of delicate food and water out of a rock of â—nt and so gave us conâ— testimonies of his infinite unexhausted bounty 17. To him which smote great Kings for his mercy endureth for ever 18. And slew famous Kings for his mercy endureth for ever 19. Sihon King of the Amorites for his mercy endureth for ever 20. And Og the King of Bashan for his mercy endureth for ever 21. And gave their land for an heritage for his mercy endureth for ever 22. Even an heritage unto Israel his servant for his mercy endureth for ever Paraphrase 17 18 19 20 21 22. And then to perfect his mercy he led us to that land of Canaan which he had promised to give to the posterity of Abraham and by his sole power and conduct inabled us to conquer and destroy great and eminent Princes with their whole armies such were Sihon and Og see Psal 135.11 12. and Numb 21.24 c. which came out against us and by these slaughters rooted them out planting us in their stead giving us a most fertile Kingdom to possess as our own for our selves and our posterities An unparallel'd number and weight of mercies which ought for ever to be commemorated by us And yet for all this but a weak imperfect shadow and resemblance of the redemption of mankind out of a far more unsupportable slavery under sin and Satan which by the gift of his own Son he hath wrought for us 23. Who remembred us in our low estate for his mercy endureth for ever 24. And hath redeemed us from our enemies for his mercy endureth for ever Paraphrase 23 24. And though since our coming unto all this plenty he hath permitted us upon our provoking sins to be brought low and oppressed by our enemies yet hath he not utterly forsaken us but again returned in mercy to us and rescued us out of their hands and restored us wonderfully to our former peace and safety 25. Who giveth food to all flesh for his mercy endureth for ever Paraphrase 25. Yet neither are his mercies confined and inclosed within so narrow a pale as this of the people of Israel but it is inlarged to all mankind even to all living creatures in the world which as they have from him their original being so have they their continual support and a constant supply to all their wants of what sort soever they are all that is necessary to their bodies as well as their souls 26. O give thanks to the God of heaven for his mercy endureth for ever Paraphrase 26. All which and all the goodness that any man partakes of in this life is but an efflux from that unexhausted fountain of infinite bounty descends from the Father of lights the one Creatour and preserver and governour of the world and so is to be own'd and acknowledged by all and he to have the thâ—nks and honour and glory of it O let all men in the world pay him this tribute and never miss to commemorate his endless mercies The Hundred and Thirty Seventh PSALM The hundred thirty seventh is a description of the sadness of the Babylonish captivity and the peoples vehement desire and hopes to return to Canaan and seems to have been composed presently after the return from the Captivity or when they saw the taking and wasting of Babylon to approach 1. BY the waters of Babylon there we sat down yea we wept when we remembred Zion Paraphrase 1. In the time of our deportation and captivity being carried so far and deteined so long from the comforts of our own countrey we had no divertisement but that of reposing our selves on the banks of Euphrates and Tigris c. and bewailing our losses and recounting the felicities we once enjoyed when we were allowed the solemn publick meeting for the service of God at the Temple 2. We hanged our harps upon the willows in the midst thereof Paraphrase 2. As for the instruments of our Musick which were wont to assist in the quire and help to
good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon us in which respect those words Rom. 15.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confirm the promises of the fathers may reasonably be thought to refer to these words in this Psalm the making good of God's mercy to us being as in words so in sense parallel to confirming the promises to the Fathers and the truth of the Lord endureth for ever i. e. God's fidelity which consists in an exact performance of his promise endureth to the end of the world because though the Jews for their unbelief were cut off yet the Gentiles the seed of Abraham's faith were grafted in and so God's promise of making him a father of many nations fully performed in the vocation of the Gentiles at the time of the Jews obduration and apostasie Thus much is manifest yet perhaps it may be farther observable that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong here attributed to the mercy of God is the known title of the Messias Isa 9.6 For though the late Jews have endeavoured to interpret that place of Hezekiah whom they there style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord of eight names Talmud tract Sanhedr c. Chelek yet the Targum and others have resolved it to belong to the Messiah and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be two of his names And so indeed the mystery of our Redemption is to be looked on as an eminent exertion of the power of God Act. 2.33 the Incarnation is shewing strength with God's arm Luk. 1.51 and the Angel that brings the news of it and as the Jews tell us hath his name correspondent to the imployment he manages is Gabriel from this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong And so above all the power was remarkable in his Resurrection which was wrought by God's right hand Act. 2.33 and v. 31. to this add that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows is taken notice of to be another of the names of the Messiah and the Midrasch Tehillim observes that that word comprehends all the letters in the Alphabet × the first מ the middlemost and ת the last as Rev. 1.8 he is called Alpha and Omega the first and the last the beginning and the end The Hundred and Eighteenth PSALM The hundred and eighteenth Psalm seems to be a gratulatory hymn to David upon his full and most undisturbed possession of the Kingdom after the Ark was brought to Jerusalem as may be conjectured from ver 19 20 26 27. and was probably appointed to be sung at the Feast of Tabernacles v. 15. some parts of it in the person of the people and others by way of alternation in the person of the King himself the most joyfull solemnity in the whole year as about which time the armies returned home from the field and Hosanna v. 25. the acclamation then used of course though no extraordinary accident had happened It is applied both by our Saviour Matt. 21.42 and by S. Peter 1 Pet. 2.4 to Christ the Son of David as by his ascension he was installed to be the King and so the head corner stone of the Church and it is therefore made up of lauds and praises to God for all his mercies 1. O Give thanks unto the Lord for he is good because his mercy endureth for ever 2. Let Israel now confess that his mercy endureth for ever 3. Let the house of Aaron now say that his mercy endureth for ever 4. Let them now that fear the Lord say that his mercy endureth for ever Paraphrase 1 2 3 4. It is now a fit season for all people and Priests especially for all truly pious men the most concerned and interessed persons to laud and magnifie the great goodness and constant mercies of God toward us let all therefore joyn uniformly in the performance of it 5. I called unto the Lord in distress the Lord answered me and set me in a large place Paraphrase 5. When I was brought into great distress may David now say I addrest my prayers to God for deliverance and he presently sent me a most seasonable relief 6. The Lord is on my side I will not fear what man can doe unto me Paraphrase 6. And having God to take my part I have no reason to apprehend the power or malice of man whatsoever it is 7. The Lord taketh my part with them that help me therefore shall I see my desire upon them that hate me Paraphrase 7. As long as he is on my side to support and assist me I shall not fear to meet an whole host of enemies 8. It is better to trust in the Lord than to put any confidence in man 9. It is better to trust in the Lord than to put any confidence in Princes Paraphrase 8 9. He that reposeth his whole trust in God hath thereby a far better security than all the Princes or men in the world can yield him 10. All nations compassed me about but in the name of the Lord will I destroy them 11. They compassed me about yea they compassed me about but in the name of the Lord I will destroy them Paraphrase 10 11. Let all the men and nations in the world begirt me never so close and leave me no way in humane sight for mine escape and relief yet I have my confidence in God and being thus fortified with ammunition and auxiliaries from heaven I shall make no doubt to repell and destroy them all 12. They compassed me about like bees they are quenched as the fire of thorns for in the name of the Lord I will destroy them Paraphrase 12. Let them swarm about me as thick as bees seise on me with the same violence that the fire doth upon chaff or thorns which it presently sets a flaming and consumes yet being thus armed as I am with a full trust and reliance on the omnipotent power of God I shall escape their fury and cut them off in stead of being destroyed by them 13. Thou hast thrust fore at me that I might fall but the Lord helped me Paraphrase 13. Mine enemies violence was so great that I had no power to resist it but was just ready to fall and sink under it and just then when my distress was greatest God interposed for my relief 14. The Lord is my strength and my song and is become my salvation Paraphrase 14. On him have I always depended as my onely support him have I always acknowledged and praised and exprest my confidence in him and accordingly now in time of my want he hath rescued me and set me in perfect safety 15. The voice of rejoycing and salvation is in the tabernacles of the righteous the right hand of the Lord doeth valiantly 16. The right hand of the Lord is exalted the right hand of the Lord doeth valiantly Paraphrase 15 16. And thus it is with all that adhere stedfastly to their obedience to and trust in God their whole
affairs and shut up from the conversation of men And in proportion with these they that are dead and laid in their graves are here said to be free i. e. removed from all the affairs and conversation of the World even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the commandments say the Jews of them that are dead Nidda fol. 76. Thus is death described Job 3. by lying still and quiet and at rest v. 13. in desolate places v. 14. where the wicked cease from troubling and the weary be at rest v. 17. where the prisoners rest together and hear not the voice of the oppressor v. 18. and where the servant is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here free from his master v. 19. In this verse there seems to be a gradation To be slain is more than to dye to be in the grave more than either but to dye by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be cut off by excision not to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remembrance of blessing to be utterly forgot and have no share in the world to come which they say every Israelite hath is the utmost pitch of misery V. 10. Dead That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies the dead those that lye in the grave there can be no question The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the carcasses that are putrified in the dust So Isa 26.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not rise is but the interpretation of what went before they are dead they shall not live and so v. 19. the earth shall cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead bodies So Prov. 21.16 the man that wandreth from the way of understanding shall remain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the congregation of the dead the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the sons of the earth The same word is elsewhere used for gyants Gen. 14.5 and Isa 17.5 which makes it probable that the word comes from a notion of the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not ordinarily taken notice of by Lexicographers who generally take it for healing and curing such as may be common to these two so distant derivatives dead men and gyants The gyants we know are in most languages exprest by phrases taken from the bottom or bowels of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and terrae filii born from or sons of the earth and just so the Chaldee even now rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 't was used for dead bodies Prov. 21.16 which gives us reason to resolve that the Radix originally signified something pertaining to the lower parts of the earth and so 't will be fitly communicated to these two which in the notion of healing it will not be And to this accords a notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews for metals minerals gold silver coral c. which are digged out of the earth and from the very bottom of the Sea the abysse which is very agreeable to both these notions of the word the dead being there laid and disposed of after their departure out of this world their bodies in the grave and their animal Souls in Scheol the state of separation not otherwise capable of being described but by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disappearing the abyss or deep and the gyants by their great strength and exercise of it in invading and oppressing others and by being of uncertain originals phansied to have received their birth from some subterranean powers and so called by that title The LXXII deducing the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heale render it here and elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Physitians and the Latine medici but the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong men or Gyants V. 18. Acquaintance From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was darkned is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here an obscure dark place an hole or hiding-place and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a darke place or hole to my acquaintance signifies the lying hid and sculking of friends hiding themselves for fear they should be seen by him and called to help him The Jewish Arab reads And mine Acquaintance are become as darkness The Eighty Ninth Psalm MAschil of Ethan the Ezrahite Paraphrase The 89 Psalm is a commemoration of the mercies performed and promised to be continued to David and his posterity to the end of the world but now in the time of some great affliction on Prince and People probably in the captivity v. 38. c. see note i. seemingly interrupted by their sins and their breach of Covenant with God together with an hearty prayer for the return of them The Author of it is not known It was set to the tune of a Song of Ethan the son of Zerah called Maschil see note on Psalm 88. b. 1. I will sing of the mercies of the Lord for ever with my mouth will I make known thy faithfulness to all generations Paraphrase 1. The mercies of our God in making such gracious and glorious promises to his people and his exact fidelity in performing them is so great that it exacts all our lauds and most magnificent commemorations thereby to proclaim and divulge them to all posterity 2. For I have said Mercy shall be built up for ever thy faithfulness shalt thou establish in the very heavens Paraphrase 2. God hath promised abundant kindness and mercy and that to endure to us to all our posterities and so I am most confident he will perform make good by his continual faithfulness from his seat of mercy and of justice what he hath thus promised us 3. I have made a Covenant with my chosen I have sworn unto David my servant Paraphrase 3. This promise of his was most solemnly made by way of a sworn Covenant stricken with David whom he chose to be King over his people when he rejected and removed Saul 4. Thy seed will I establish for ever and build up thy throne to all generations Selah Paraphrase 4. And the sum of his Covenant was not only that he should be King over his people but that this dignity should be continued to his posterity for many generations and that in some degree though with great disturbances which their sins should bring upon them as long as this Nation should continue and that toward the time of the destruction thereof the Messias should be born of this very race of David and erect a spiritual Kingdom in the hearts of all faithful men the only true genuine posterity of Abraham and David which should undoubtedly endure to the end of the world 5. And the heavens shall praise thy wonders O Lord thy faithfulness also in the congregation of the Saints Paraphrase 5. This is a most glorious Covenant of transcendent and wonderful mercies which as thou hast made so thou shalt exactly perform to us the glories thereof shall be admired and celebrated by all the Angels in heaven when they are met together for the praising and
people and the sheep of his pasture Paraphrase 3. As being our way of conversing with the great and glorious omnipotent creator of heaven and earth to whom we owe all that we have our very being and conduct and preservation and to whom we are obliged to pay all the obedience and observance that the meekest creatures in nature pay to those that have care and conduct of them 4. Enter into his gates with thanksgiving and into his courts with praise be thankfull unto him and bless his name Paraphrase 4. O let us make our solemn addresses to his sanctuary that court or palace where his divine Majesty is signally pleased to exhibit himself and to testifie his peculiar residence and favourable audience to them who assemble there by the presence of his holy Angels in that place let us come thither with all the humility and devotion of loyal thankfull hearts and praise and magnifie his name for all the mercies we have ever received from him To which beginnings of the Praefect the whole quire of Priests answer 5. For the Lord is good his mercy is everlasting and his truth endureth to all generations Paraphrase 5. To this we have all imaginable obligations not onely that of his sovereign dominion over all to which therefore all the performances of our lives are but a most unproportionable tribute but also his abundant benignity his rich promises of a never failing mercy and his constant fidelity in performing to every man that is qualified for receiving it the utmost that he ever promised to any Annotations on Psal C. V. 3. Not we our selves The Jewish Arab follows here another reading not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him and accordingly interprets it we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him or his his people and the sheep of his pasture And so the Chaldee also he hath made us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we are his but the Syriack and LXXII and Latin and Arabick accord in the other reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not we V. 5. For the Lord is good That the Psalm was appointed to attend the oblation of the peace-offering appears by the title of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psalm of confession acknowledgment thanksgiving proportionable to that sacrifice of thanksgiving so styled Lev. 7.12 Now as in the offering of such the priests prepared and fired the sacrifices so the singers prepared and began the lauds And this Psalm being in the former part of it an admonition to blessing and praising which was the Levites office as the Deacons in the primitive Church who was therefore styled the monitor that invited or called upon them to pray Make a joyfull noise serve Come before his presence Know ye Enter be thankfull but in this last verse a General form of prayer used upon all occasions the Lord is good his mercy is everlasting and his truth endureth this last seems to be the Response of the whole Chorus of the Priests at the instant of the firing of the sacrifice the praefect or praecentor having begun the rest The Hundred and First PSALM A Psalm of David Paraphrase The hundred and first Psalm composed by David is a meditation and resolution of all care of piety both in his own person and family and in the administration of the regal office to incourage and advance vertue and rebuke and chastise impiety It seems to have been composed on occasion of bringing up the Ark to the city of David to qualifie them for the presence of that amongst them and it is an excellent directory to all persons in the greatest or lowest place of authority on earth whose sole end and design it ought to be if they desire God's blessing upon them to people the world with vertuous living and to discountenance all wickedness 1. I will sing of mercy and judgment unto thee O Lord will I sing Paraphrase 1. This Psalm will I address unto the Lord of heaven the subject of it being a firm resolution and vow that I have inwardly made to him for the setting up all goodness in my own my servants and subjects hearts and for the managing of that office to which he hath raised me so as may most tend to the incouraging of piety and repressing of impiety by distributing rewards and punishments with that impartial justice as shall most contribute to those ends 2. I will behave my self wisely in a perfect way O when wilt thou come unto me I will walk within my house with a perfect heart Paraphrase 2. Now that God hath restored my peace and establisht me in the Kingdom and afforded me this signal testimony of his presence the Ark of his Covenant I am obliged to endeavour my utmost to fit and qualifie my self for so great mercies and am therefore stedfastly purposed that from the day of his Arks coming into Jerusalem I will with all the wisedom and prudence with which he shall indow me set my self to the most exact performance of my duty and in all things indeavour to approve my self to him ordering all my affairs and actions those especially of my Court and of publick administration so as may best demonstrate the sincerity of my heart and the uprightness of my desires and purposes in his service 3. I will set no wicked thing before mine eyes I hate the work of them that turn aside it shall not cleave to me Paraphrase 3. I will not entertain any one unlawfull design though it should pretend to reason of state or appear to contribute to worldly advantages never so much The least declination from the rules of justice whatsoever the plausible pretence be I will for ever detest and avoid and never permit my self to be thus insnared by the politick maximes of the world as to admit that as prudential which is not exactly consonant to the strictest laws of justice and piety 4. A froward heart shall depart from me I will not know a wicked person Paraphrase 4. He that shall think to obtain my favour or gain admission into my Court or Counsels by being more shrewd or subtle or cunning than other men by being able to direct me to ways of serpentine wisedom shall much fail in his project There is none I shall more solicitously avoid and banish from my secrets or service than such being absolutely bent never to make use of any one such art in all my deliberations 5. Who so privily slandereth his neighbour him will I cut off him that hath an high look and a proud heart will not I suffer Paraphrase 5. Those ways of whispering and detraction by which men are wont to gain confidence and favour and imployment from Princes shall not onely miss of that success with me but be sure to be severely punished whensoever I meet with them As for those whose pride and ambition and insatiable desires of inriching or advancing themselves do put them forward to seek
consideration of that great displeasure of thine to which I am to impute all these sad and direfull effects of it 11. My days are like a shadow that declineth and I am withered like grass 12. But thou O Lord shalt endure for ever and thy remembrance unto all generations 13. Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come Paraphrase 11 12 13. My condition is every day worse and more hopeless than other my joyless life hastening to its fatal period and unless thou please to interpose thy sovereign power I am utterly and finally lost But herein this one great comfort remains that thy strength is beyond our weakness thy eternity is opposed to our frail transitory state thy mercy surmounts our wants and misery and on this I still found an hope and confidence that thou wilt in thy good time return the captivity of our Church and Nation restore us to the priviledges and blessings of peaceable assemblies and that it will not now be long ere that most desirable and acceptable time come 14. For thy servants take pleasure in her stones and favour the dust thereof Paraphrase 14. To this hope I am induced by thine own promise that whensoever thy people are carried captive by heathen enemies if they shall be truly sensible of thy punishments and humbled for their sins thou wilt then remember thy Covenant and restore them And this is our condition at this time Now thy Church is laid waste among us see Nehem. 1.3 we cannot choose but be sensible of our loss and our sins and with all compassion and affection be transported when we think of either At present the want of outward prosperity hath not rendred her less desirable in our eyes but rather inhansed the value of those interdicted felicities and made us vow all readiness to endeavour the repairing of those ruines whensoever thou shalt please to grant us that welcome opportunity 15. So the heathen shall fear the name of the Lord and all the Kings of the earth thy glory 16. When the Lord shall build up Zion he shall appear in his glory 17. He will regard the prayer of the destitute and not despise their prayer Paraphrase 15 16 17. When that blessed time shall come it shall be an effectual means to bring in whole heathen nations Princes and people to thy service when they see so great a deliverance wrought for thy people their captivity returned and their Temple re-edified evidences as of the omnipotent power of God so of his readiness to hear the prayers of those that are brought to the lowest ebbe of misery and destitution 18. This shall be written for the generation to come and the people which shall be created shall praise the Lord. Paraphrase 18. The wonderfulness of this deliverance shall be recorded to all posterity and in probability be a means of bringing in those that have not yet any being to be proselytes to the service of so great and compassionate a God 19. For he hath looked down from the height of his sanctuary from heaven did the Lord behold the earth 20. To hear the groaning of the prisoner to loose those that are appointed to death 21. To declare the name of the Lord in Zion and his praise in Jerusalem 22. When the people are gathered together and the Kingdoms to serve the Lord. Paraphrase 19 20 21 22. When they hear how signally he doth exercise his power and providence in affairs of the world here below and how ready he is to relieve and rescue those that are in the greatest distress and destitution to return their captivity and restore them to their country again there to bless and praise and proclaim the power and mercy of God in his Temple making their constant solemn resort thither from all the quarters of the land at the times by God appointed 23. He weakened my strength in the way he shortened my days 24. I said O my God take me not away in the midst of my days thy years are throughout all generations Paraphrase 23 24. When I consider the sadness of our state the misery and shortness of our lives and on the other side the strength and eternity of God I cannot but address my prayers unto him with some hope that he will spare us and restore us to some prosperity and not cut us off in the most flourishing part of our lives 25. Of old hast thou laid the foundations of the earth and the heavens are the work of thy hands 26. They shall perish but thou shalt endure they all shall wax old like a garment as a vesture shalt thou change them and they shall be changed 27. But thou art the same and thy years shall have no end Paraphrase 25 26 27. 'T was he that by his almighty power at first created the whole world and all the parts thereof and though by the same he will in his due time either destroy or change them quite from the condition of their creation yet through all these transmutations he shall continue the same to all eternity 28. The children of thy servants shall continue and their seed shall be established before thee Paraphrase 28. And this irresistible power and immutable will of his is a ground of firm hope and confidence to me that there shall be a time of rest to God's faithfull servants that upon our sincere return to him and reformation of our sins he will return our captivity and if this fall not out in our days yet our children and their posterity shall receive the benefit and comfort of it and be continued a people to him and thereby for ever ingaged to serve him Annotations on Psal CII V. 3. Like smoak For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in smoak which we reade in the Hebrew the Chaldee and LXXII are thought to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as smoak and accordingly they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as smoak But 't is more probable that they so express what they thought to be the meaning than that they read it otherwise than we do For the Jewish Arab though reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as smoak is consumed or vanisheth The Syriack reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in smoak and so the sense will best bear either my days or time of my life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consume and wither in smoak as Psal 1.19.83 a bottle in the smoak afflictions have had the same effect on me as smoak on those things that are hung in it dried me up and deformed me or perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 end or fail or consume in smoak as when any combustible matter is consumed smoak is all that comes from it and so it ends in that and to that the latter part of the verse may seem to incline it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my bones or members or body
expect all rage and ill usage from him yet as God commanded them or according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of his signs v. 27. see note g. they did couragiously proceed from one sign to another not fearing the wrath of the King or people to shew all God's miracles upon the Aegyptians The Latin reads non exacerbavit he did not provoke in the singular but to the same sense referring it I suppose to Moses But neither singular nor plural can probably refer to Pharaoh or the people of Aegypt that he or they resisted not God's word for though upon that plague of darkness Exod. 10.24 Pharaoh called unto Moses and said Goe ye serve the Lord yet that is attended with an onely let your flocks and your herds be stayed and then it follows v. 27. he would not let them goe The importance therefore of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they resisted not seems no more than what is affirmed in the story v. 21 22. The Lord said unto Moses stretch out thy hand And Moses stretched forth his hand i. e. readily obeyed and did what God directed and that at a time when Pharaoh was likely to be incensed and vehemently offended with them For which consideration the story there gives us this farther ground For as v. 10. he had before expressed some anger and threats Look to it for evil is before you and they were driven from his presence v. 11. so now upon the hardening his heart which follows this plague of darkness he said to Moses Get thee from me take heed to thy self see my face no more for in that day thou seest my face thou shalt die the death v. 28. This rage of Pharaoh Moses in reason might well foresee but he dreaded it not but boldly did as God directed and that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they resisted not God's words The LXXII now reade it without the negation some copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they exasperated others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they exasperated his words And the Syriack and Arabick and Aethiopick follow them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they murmured so that word seems to be translated into other languages or resisted his word And thus it might have truth in it being applied to Pharaoh and the Aegyptians who could not yet be brought to be content to let the Israelites go free and carry their goods with them out of their Kingdom Exod. 10.24 27. But 't is more probable that the true original reading of the LXXII was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither which as it is the exact rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not so it is very near to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some copies now have And from this light but very ancient corruption of their copy the other translations have it which consequently must be reformed by the Original V. 30. Brought forth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly belongs to water breaking or springing out of the earth and is applied to any plentifull production Exod. 1.7 the children of Israel grew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and procreated abundantly and as it there follows the land was filled with them The noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from hence is used for all sorts of creatures of the earth or water that goe not on legs Locusts Ants Worms Hornets Fishes c. because they procreate so exceedingly It cannot therefore more fitly be rendred both according to the force of the verb and noun than by swarming and that in such a degree over all the land that the palace which may be supposed to be most carefully kept was not free from them The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies among them scaturivit any copious production also But the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the notion of the word for creeping What is here said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their land that that produced these swarms of frogs is Exod. 8.3 said of the river and so 5. and 6. stretch forth thy hand over the streams the rivers the ponds and cause frogs to come and as this makes more for the propriety of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that of Gen. 1. speaking of the waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them swarm or produce abundantly the swimming thing so the earth and the waters being now but one globe the earth may be said to bring forth that which the waters produce or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their land may signify their countrey of which their rivers were a part or 3. though the rivers produced the frogs yet the land swarmed with them as appears by the consequents they went up into the King's chambers V. 42. Holy promise That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned to a verb intransitive signifies with is acknowledged by Lexicographers and here such a verb is understood after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of his holiness which he spake or had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Abraham so the Chaldee understood it and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with i. e. which he had with or to Abraham and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he had or which was made to Abraham The Hundred and Sixth PSALM Praise ye the Lord. The hundred and sixth Psalm the last of the fourth partition intitled Hallelujah is chiefly spent in confessing the sins and provocations of the Children of Israel but begun and concluded with the praising and magnifying of God's mercies and by the beginning and two last verses of it set down 1 Chron. 16.34 35 36. appears to be one of those Psalms which David delivered into the hand of Asaph and his Brethren v. 7. to record and thank and praise the Lord in their continual or daily ministring before the Ark v. 4. 1. O Give thanks unto the Lord for he is gâ—od for his mercy endureth for ever Paraphrase 1. Let us all joyn in proclaiming the abundant goodness and continued mercies of God which from time to time he hath vouchsafed and will never fail to reach out unto us 2. Who can utter the mighty acts of the Lord who can shew forth all his praise Paraphrase 2. His miraculous works of power and grace are far beyond our describing or expressing 3. Blessed are they that keep judgment and he that doth righteousness at all times Paraphrase 3. O 't is a blessed thing to be always engaged and exercised in the service of so gracious a master and by the continual practice of all duties of justice and mercy to be qualified for those mercies and protections which he never fails to make good to those which are thus fitted to expect or receive them 4. Remember me O Lord with the favour which thou bearest unto thy people O visit me with thy salvation Paraphrase 4. O blessed Lord of thy great abundant goodness to all thy faithfull servants be thou pleased to look favourably upon me though
most unworthy O do thou afford me that pardon and that grace which I stand in need of and can hope for from none but thee 5. That I may see the good of thy chosen that I may rejoyce in the gladness of thy nation that I may glory with thine inheritance Paraphrase 5. That I may experimentally feel and taste the incomparable felicity of being in the number of thy favourites that I may have my part of that joyous blissfull state that all which sincerely serve thee enjoy even in this world as the present reward or result of their conscientious obedience and so for ever make one in that quire which sings Hosannahs and Hallelujahs to thee 6. We have sinned with our Fathers we have committed iniquity we have done wickedly Paraphrase 6. Meanwhile it is the present duty of every one of us to cast our selves down in all humility before this thy throne of grace to confess before thee the many great and crying sins transgressions and provocations that either every one of us or together this whole nation from our first rise and growth into a people have been most sadly guilty of 7. Our Fathers understood not thy wonders in Aegypt they remembred not the multitude of thy mercies but provoked him at the sea even at the red sea Paraphrase 7. When thou hadst shewed so many signs and wonders in the sight of our forefathers in Aegypt which were abundantly sufficient to convince them of thy power and purpose to bring them safe out of those tyrannical masters hands yet in the very beginning of their march before they were out of the land as soon as the least danger approacht when they discerned the Aegyptians to follow and overtake them they were presently amated and faint-hearted and sore afraid Exod. 14.10 and in that fit of fear and infidelity reproached Moses and in him God himself for looking upon them in their oppressions for offering to disquiet them in their slavery deemed it much better to have served the Aegyptians than now to adventure themselves under God's protection And how many provocations have we severally been guilty of in not laying to heart the signal mercies bestowed on us by God evidences of his goodness and his power and in despight of all fallen off on occasion of every worldly terrour into murmurings at his providence and satiâ—ty of his service into infidelity and Practical Atheism 8. Nevertheless he saved them for his names sake that he might make his mighty power to be known Paraphrase 8. But though they thus provoked God and so well deserved to be forsaken by him though he had so little incouragement to shew miracles of mercy among those whom neither miracles could convince nor mercies provoke to obedience yet that he might glorify himself and give more evidences of his omnipotence to them and the heathen people about them he was now also pleased to interpose his hand in a most eminent manner for these unthankfull murmurers and by a new miracle of mercy to secure and deliver them 9. He rebuked the red sea also and it was dried up so he led them through the depths as through the wilderness 10. And he saved them from the hand of him that hated them and redeemed them from the hand of the enemy 11. And the waters covered their enemies there was not one of them left Paraphrase 9 10 11. For being now at the shore of the red sea and close pursued by the Aegyptians when there was no visible mean of their rescue from the rage of Pharaoh on one side or the sea on the other God then shewed forth his power divided the sea Exod. 14.16 caused it to retire and give passage to the Israelites who marcht through the midst of the sea in part of the channel as upon the driest firmest ground and when the Aegyptians assayed to follow them and were ingaged in the midst of the sea so far that they could not retire even the whole host of Pharaoh v. 23. first God encompassed his own people with a cloud that the enemy came not near them all night v. 20. secondly he troubled the Aegyptians host and took off their chariot wheels v. 24 23 so that they could neither pursue the Israelites nor fly out of the sea and thirdly he caused the sea to return to his strength and overwhelmed their chariots horsemen and whole army there remained not so much as one of them v. 28. Thus the Lord saved Israel that day out of the hand of the Aegyptians v. 30. 12. Then believed they his words they sang his praise Paraphrase 12. And this so visible a prodigie of mercy so seasonably and undeservedly afforded them did indeed at the time work upon them convinced them of the power and mercy of God they saw that great work and feared the Lord and believed the Lord and his servant Moses Exod. 14.31 and joyned with Moses in the anthem or song of victory that he composed on this occasion Exod. 15. blessing God for the wonders of this deliverance 13. They soon forgat his works they waited not for his counsel 14. But lusted exceedingly in the wilderness and tempted God in the desert Paraphrase 13 14. But after this when they came into the wilderness they fell a murmuring again first on occasion of the bitterness of the water at Marah Exod. 15.24 then in the wilderness of Sin ch 16. upon remembrance of their flesh-pots in Aegypt and when they had these so many convictions of God's power and providence over them which should in reason have charmed them into a full chearfull resignation and dependance on him they on the contrary without any consideration of any thing that God had wrought for them without ever addressing themselves humbly to God or his servant Moses to learn his pleasure and purposes concerning them were transported praecipitously by their own luxurious appetites and because they had not that festival plenty which could not be expected in the wilderness they again reproached Moses for having brought them out of Aegypt to die as they called it in the wilderness v. 3. and now forsooth God must shew more miracles not for the supply of their wants but to pamper and satisfy their lust Psal 78.18 he must give them fine festival diet in the wilderness Psal 79.19 or else they would no longer believe his power or serve him 15. And he gave them their request but sent leanness into their soul Paraphrase 15. And at this time also God was pleased to magnify his power and providence among them at Marah he directed Moses to a tree which sweetned the waters Exod. 15.25 and soon after brought them to Elim where there were twelve wells c. and he rained down bread as it were ready baked from heaven a full proportion for all of them every day Exod. 16.4 and not onely so but in answer to their importunity for flesh he sent them whole sholes of quails which covered the camp Exod.
is bringing this high reward upon him The Chaldee therefore renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was counted unto him either for righteousness or for merit i. e. for a very rewardable act So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee signifies both just and worthy and meritorious not speaking of perfect righteousness or sinless merit but such as God in his goodness is pleased to reward and the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was reputed to him for righteousness the phrase so frequently used in the New Testament for rewarding men richly and infinitely above their merit yet this as the reward of somewhat performed by his faithfull servants which he looks upon with special favour in the Second Covenant V. 33. Spake unadvisedly How Moses's fault which was so great as to be punished by God with exclusion from Canaan is here exprest by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spake or pronounced with his lips is not easily resolved The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Lev. 5.4 and there signifies to declare to pronounce to speak Now if it were that he spake with his lips onely but doubted in his heart when he struck the rock and said Shall we fetch you water out of this rock then this will note his Infidelity and perhaps the LXXII may refer to that reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doubted in his lips i. e. did by his words signifie his diffidence But there is no reason that when in the Hebrew here it is onely said that he spake with his lips we should thence conclude his hearts disagreeing with his tongue 'T is therefore most reasonable that speaking with his lips being in it self indifferent and innocent should onely be concluded ill from the influence that the words precedent seem to have on it They provoked his spirit and he spake with his lips i. e. he spake passionately as one provoked And then as S. James saith the wrath of man worketh not the righteousness of God ch 1.20 so here we may conclude of Moses God had appointed him to speak to the rock and it should bring forth water And he being exasperated in his spirit put into a passion by the people goes and strikes the rock twice and saith Hear ye rebels shall we fetch you water out of this rock This passion of his was it self a fault and disturb'd him so that it is not to be believed that he could discharge that duty now incumbent on him from God in that manner as he ought to do with that faith and affiance in God with that care of setting out the power and mercy of God to these provokes and these two are the crimes charged on him by God Numb 20.12 his unbelief and his not sanctifying God in the sight of the people This therefore is Moses his crime here briefly intimated not largely set down in this verse that they provoked his spirit and he spake i. e. he spake in a provocation not as a meek and faithfull servant of the Lord that desired to glorifie God before the people ought to have done And this being here but imperfectly toucht was left to be explicated by the story where the fact was recorded and from thence more than by the words we may conclude this to be the meaning of this verse The Jewish Arab here differently from all others hath it because they contradicted his prophecy which he spake to them in his saying The End of the Fourth Book THE FIFTH BOOK OF PSALMS The Hundred and Seventh PSALM The hundred and seventh the first of the last Book of Psalms is an invitation to all sorts of men to take notice of and acknowledge God's special mercies in rescuing them from the several dangers that every part of their lives is subject to peculiarly from hunger prison disease and danger by Sea It seems probably to have been written presently after the Captivity when the Nation had been exercised by siege and famine by deportation and imprisonment and the land had been made desolate for want of cultivation yet withall so contrived as to have respect to the deliverance out of Aegypt 'T was a Psalm of Answering or parts to be sung alternately having a double burthen or intercalary verse oft recurring 1. O Give thanks unto the Lord for he is good for his mercy endureth for ever Paraphrase 1. The great and daily bounty of God is such his mercies and preservations so constant and perpetual in all the turns and varieties of our lives that we are most strictly obliged 〈◊〉 â—ke notice of them and pay the tribute of most gratefull hearts and the obedience of our whole lives in acknowledgment thereof 2. Let the redeemed of the Lord say so whom he hath redeemed from the hand of the enemy 3. And gathered them out of the lands from the East and from the West from the North and from the South Paraphrase 2 3. This is in a most eminent manner incumbent on those that have been taken and carried captive by oppressing invaders and by the good providence of God reduced and recollected from their dispersions and brought home safe to their own countrey again 4. They wandered in the wilderness in a solitary way They found no city to dwell in 5. Hungry and thirsty their soul fainted in them 6. Then they cryed unto the Lord in their trouble and he delivered them out of their distresses 7. And he led them forth by the right way that they might goe to a city of habitation Paraphrase 4 5 6 7. So is it on all them which when they have been permitted by God for some time to a state of seeming destitution deprived of all the necessaries of life harbour and all kind of food c. have yet upon their devout addresses to heaven in prayer found present relief and deliverance from their pressures God by his gracious providence directing them to some auspicious successfull means of supplying their wants and either returning them to their old or bringing them to some new more fruitfull possession 8. O that men would praise the Lord for his goodness and for his wonderfull works to the children of men 9. For he satisfieth the longing soul and filleth the hungry soul with goodness Paraphrase 8 9. This certainly is an act as of a special and undeserved bounty so of an over-ruling omnipotent providence to provide so liberally for those that are so thirsty and hungry v. 5. i. e. altogether destitute and that both these should be thus exercised and employed for the onely benefit of us unworthy sinfull sons of Adam is matter of infinite comfort to us and acknowledgment and thanksgiving to God 10. Such as sit in darkness and in the shadow of death being bound in affliction and iron 11. Because they rebelled against the words of God and contemned the counsel of the most high 12. Therefore he brought down their heart with labour they fell down and there was none to help 13.
lives are made up of receiving and celebrating mercies and deliverances from God such as his omnipotent hand worketh for them either without the assistance of humane aids or so as the success is eminently imputable to God and not to man 17. I shall not dye but live and declare the works of the Lord. Paraphrase 17. And having received this instance of his mercy at this time being now secured from my greatest dangers what remains for me but to spend my whole age in proclaiming the power and mercy and fidelity of my deliverer and call all men off from their vain and weak trusts the arm of flesh to this more skilfull and politick dependence on God 18. The Lord hath chastened me sore but he hath not given me over unto death Paraphrase 18. God hath most justly delivered me up to be severely punisht pursued and hunted by my enemies but then hath seasonably delivered me out of their hands and not permitted me to be overwhelmed by them 19. Open to me the gates of righteousness I will go into them and I will praise the Lord. 20. This gate of the Lord into which the righteous shall enter Paraphrase 19 20. The sanctuary of God the holy place whither all good men resort to petition mercies and to acknowledge them when they are received is that to which as I am most bound I will now make my most solemn address and there commemorate God's mercies to me Or I will make use of all occasions as may make way for the praiâ—â—ng God 21. I will praise thee for thou hast heard me and art become my salvation Paraphrase 21. Proclaiming to all the gracious returns I have received to my prayers the abundant and seasonable deliverances which God hath afforded me 22. The stone which the builders refused is become the head-stone of the corner 23. This is the Lord 's doing it is marvellous in our eyes Paraphrase 22 23. And now may all the assembly of Israel rejoyce and joyn in their congratulations that being now fallen out in King David's exaltation to the throne and much more eminently in the resurrection and ascension of the Messiah which is ordinarily said whether by way of History or Parable that the stone which in the laying the foundation of some eminent building was oft tried by the builders and as oft rejected by them as unfit for their use to any part of the fabrick and thereupon cast among and covered over with rubbish was at length when they wanted a stone for the most eminent use the coupling and joynting the whole fabrick together found most exactly fitted for the turn and so put in the most honourable place the chief corner of the building A thing so unexpected and strange that it was with reason judged as special an act of God's providence as if it had been sent them down immediately from heaven As strange was it and as imputable to God's special hand that David of no eminent family the son of Jesse and withall the youngest and most despised of his brethren should be in Saul's stead exalted by God to the regal throne and being for this driven by Saul from his court and pursued as a partridge on the mountains should yet continually escape his hand and be peaceably placed in his throne And so yet farther in the mystery that the Messiah the son of a Carpenter's wife with him brought up in the trade that whilst he made known the will of God had no dwelling-place that was rejected by the chief of the Jews as a drunkard and glutton and one that acted by the Devil as a blasphemous and seditious person and as such put to the vilest death the death of the Cross and was held some space under the power of the grave should be raised the third day from death taken up to heaven and there sit in his throne to rule and exercise regal power over his Church for ever This certainly was a work purely divine and so ought to be acknowledged and admired by us 24. This is the day the Lord hath made we will rejoyce and be glad in it 25. Save now I beseech thee O Lord O Lord I beseech thee send now prosperity Paraphrase 24 25. This day is the celebrating of a mercy wrought eminently signally and peculiarly by the Lord 't was he that exalted David to the throne and he that will advance the Messias to his regality in heaven and thereby peculiarly consecrated by God to his service and so for ever deserves to be solemnized by us being matter of the greatest joy imaginable to all subjects either of David's or of Christ's Kingdom and so this Psalm fit for a Paschal Psalm in the Church of Christ for ever Now it seasonable to use Hosannahs see note on Psal 20. d. and Matt. 21. a. acclamations and wishes of all manner of prosperity to this King exalted by God David the type of the Messiah Let us all joyn in doing it most solemnly crying people and priest together 26. Blessed be he that cometh in the name of the Lord we have blessed you out of the house of the Lord. Paraphrase 26. The Lord be praised for the great mercy of this King sent us so peculiarly by God but especially for the Messias whose coming hath been so long promised and expected see Matt. 21.9 All we that belong to the house of God the Priests that wait on his sanctuary do heartily bless God for this day and beseech his blessing on him that is now crowned and so shall all the Church of the Messias for ever celebrate him bless God for his exaltation and pray to God to prosper this regal office unto him bringing in the whole world unto his service 27. God is the Lord which hath shewed us light bind the sacrifice with cords even to the horns of the altar Paraphrase 27. Thus hath God shewed forth himself as in mercy so in power for us he hath magnified himself exercised this double act of his dominion over the world 1. in raising David from so mean an estate to the regal throne 2. in raising Christ from death to life and then assuming him to an intire dominion over the world to endure to the day of judgment And in both these he hath revived us with the most chearfull beams of his divine goodness O let us in commemoration thereof keep an anniversary sacrifical feast see v. 24. to praise and magnifie his name for these and all his mercies every man giving thanks and saying 28. Thou art my God and I will praise thee thou art my God I will exalt thee Paraphrase 28. I will laud and praise thy mercies so eminently vouchsafed unto me and in so peculiar a manner inhansed to the benefit of my soul and proclaim thy goodness and superlative divine excellencies to all the world 29. O give thanks unto the Lord for he is good for his mercy endureth for ever Paraphrase 29. Calling unto all to
faithfull servant 142. Thy righteousness is an everlasting righteousness and thy law is the truth Paraphrase 142. The things which thou commandest are of eternal truth and goodness no time shall ever come that the Law which thou hast given to mankind to guide their actions by that of loving of God above all and our neighbours as our selves shall be out-dated or unseasonable 143. Trouble and anguish have taken hold on me but thy commandments are my delight 144. The righteousness of thy testimonies is everlasting give me understanding and I shall live Paraphrase 143 144. And this eternal justice of thy precepts as it is matter of infinite advantage in many other respects so is it more especially in this that it yields the greatest joy and comfort in time of afflictions through the conscience of duty and the chearfull reflexions on afflicted innocency And if God grant a man that grace of regulating his actions according to that divine rule 't is not then in the power of the world to make him miserable KOPH 145. I cried with my whole heart hear me O Lord I will keep thy statutes 146. I cried unto thee save me and I shall keep thy testimonies Paraphrase 145 146. Lord in my distresses have I called and invoked thee addrest my self to thee for thy seasonable rescue and deliverance grant it me now I beseech thee and I will faithfully return thee the sincere obedience of my whole life 147. I prevented the dawning of the morning and cried I hoped in thy word 148. Mine eyes prevent the night-watches that I might meditate in thy word Paraphrase 147 148. The comfort and repose that I take in meditating on thy word and the hope that at length thou wilt hear my prayers is such that I come to this double exercise with the greatest appetite get up early in the morning and all the day long entertain my self most delightfully therein 149. Hear my voice according to thy loving kindness O Lord quicken me according to thy judgment 150. They draw nigh that follow after mischief they are far from thy Law Paraphrase 149 150. O Lord my enemies are maliciously resolved against me they forsake thee and contrary to all justice approach and endeavour to mischief me O be thou pleased to confirm thy wonted goodness toward me and of thy mercy rescue me out of their hands 151. Thou art near O Lord and all thy commandments are true 152. Concerning thy testimonies I have known of old that thou hast founded them for ever Paraphrase 151 152. But they cannot be so near to mischief me as thou O Lord art nigh and ready for my defence and support Thou art made up of mercy and fidelity thy promises and decrees of caring for those that adhere to thee are most firm constant and immutable This I am not now to learn I have always since I knew any thing of thee resolved of the truth of it RESH 153. Consider mine affliction and deliver me for I do not forget thy Law 154. Plead my cause and deliver me quicken me according to thy word Paraphrase 153 154. Lord my pressures and enemies are great but my trust is constantly reposed in thee that thou wilt be the friend and advocate of the afflicted as thou hast promised thou wilt O be thou now pleased to make good this mercy to me and raise me out of this desolate condition 155. Salvation is far from the wicked for they seek not thy statutes 156. Great are thy tender mercies O Lord quicken me according to thy judgments Paraphrase 155 156. In this estate I am sure to have no relief from wicked men but on the contrary all accumulations and increase of misery they delight in that more than in any works of justice or mercy But the less I have to expect from men the more I am confident to receive from God whose mercies are beyond the proportion of their cruelties O be thou now pleased to bestow this thy promised seasonable relief upon me 157. Many are my persecuters and mine enemies yet do I not decline from thy testimonies 158. I beheld the transgressours and was grieved because they keep not thy word Paraphrase 157 158. Though my enemies daily increase in number and malice yet shall they not be able to prevail to weary me out of my constancy affiance and obedience to thee All the passion they shall excite in me is that of excessive trouble and sorrow to see men so desperately and obstinately oppugne and disobey the commands of God 159. Consider how I love thy precepts quicken me O Lord according to thy loving kindness 160. Thy word is true from the beginning and every one of thy righteous judgments endureth for ever Paraphrase 159 160. Lord I appeal to thee whether my obedience to thy commands have not been sincere and such as to which thou hast promised thy mercies O then be pleased to bestow them on me For of this I am sure that thy promises are most constantly performed They are faithfull and of eternal truth and never fail any that are qualified to receive them SCHIN 161. Princes have persecuted me without a cause but my heart standeth in awe of thy word Paraphrase 161. 'T is not the power or malice of the world though exercised never so virulently and causelessly against me which shall any way provoke me to forsake my obedience to thee 162. I rejoyce at thy word as one that findeth great spoil Paraphrase 162. But on the contrary my adherence to thee and the comforts which thy Law and the promises annext to it afford me are matter of as great rejoycing and triumph and exultation to me as the richest and most gainfull victory could be to any worldly man 163. I hate and abhor lying but thy Law do I love Paraphrase 163. The false deceitfull practices of ungodly men whereby they advance their interests are most degenerous and unworthy of any ingenuous man I cannot but detest and have an aversion to them whereas the ways which are prescribed by God of adherence to him in the practice of all works of justice and charity are most amiable and eligible 164. Seven times a day do I praise thee because of thy righteous judgments Paraphrase 164. I can never admire and magnifie sufficiently the divine excellency of God's most righteous Law If I had nothing but that to make matter of my lauds I would think my self obliged every day seven set times to make my solemn addresses to God to praise his blessed name and offer up my prayers to him 165. Great peace have they which love thy Law and nothing shall offend them Paraphrase 165. There is no such prosperity and felicity in this world as that of those who take delight in the commands of God and the practice of all duty They shall be in no danger of any of those snares and temptations which the world is full of and which frequently bring other men to
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
Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of my mirth And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will lift up or advance Jerusalem in the beginning of my mirth is to make that the prime or chief ingredient in their rejoycing the principal subject of their hymns V. 8. Art to be destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay waste or destroy in Paül instead of Poel which is frequent may be rendred vastatrix destroyer So the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waster or spoiler and so the Syriack in the same word Onely the LXXII reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as it signifies miserable so it signifies vile and wicked also and so even the Hebrew if taken in the passive will be but answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perditus wretched wicked and so fit to be destroyed The Jewish Arab reads O thou spoiled and so 't is agreeable to the custom of the Eastern people by way of omen or presage to put with the name of a city an Epithet of Preserved or guarded if they wish well to it and so 't is proportionable it should be in the contrary signification if they wish ill to it to speak of that as done which they wish to be done The Hundred and Thirty Eighth PSALM A Psalm of David The hundred Thirty eighth is a Psalm of Thanksgiving to God for his mercies his gracious audiences afforded to the prayers of his lowly servants his powerfull deliverances of them most admirable in the sight of their heathen enemies And being first composed by David is said by the LXXII to have been made use of by Haggee and Zachary at the re building of the Temple 1. I Will praise thee with my whole heart before the Gods will I sing praise unto thee 2. I will worship toward thy holy Temple and praise thy name for thy loving kindness and for thy truth for thou hast magnified thy word above all thy name Paraphrase 1 2. Blessed Lord thou hast been exceeding gracious to thy servants and never failed to answer them that rely on thee thy mercies and fidelity are much spoken of thou art known by this title of mercifull and gracious and one that never fails to perform his part of the Covenant with any But thou hast infinitely exceeded all that is or can be either said or believed of thee thou hast made us admirable divine promises that especially of giving us thy Son and in him all things and wilt certainâ—y perform them all to the utmost importance of them And now what return shall we make unto thee for all this having nothing else we must in all equity pay thee the humblest acknowledgments of our very souls and in thy publick assembly in the presence of the holy Angels the witnesses of our performances and assistants and partners of our praises bless and laud and magnifie thy glorious name for all thine abundant mercy toward us 3. In the day when I cried thou answeredst me and strengthenedst me with strength in my soul Paraphrase 3. Whensoever I have addrest by prayer to thee thou hast never failed to answer me and relieve me which together with thine own free promise gives me full confidence to beg and crave thy grace to strengthen and support my soul against whatsoever danger and to rest secure in thee that thou wilt grant it me 4. All the Kings of the earth shall praise thee O Lord when they hear the words of thy mouth 5. Yea they shall sing in the ways of the Lord for great is the glory of the Lord. Paraphrase 4 5. These magnificent promises of thine v. 2. shall be proclaimed and made known thy Gospel preached to all the world and thereby the greatest potentates on earth they and their kingdoms with them shall at length be brought in to worship and serve and glorifie thee and in so doing never give over singing and praising and magnifying thy great and gracious and glorious works of mercy those wonderfull dispensations of thine in the gift of thy Son and that gracious divine Law given us by him 6. Though the Lord be high yet hath he respect unto the lowly but the proud he knoweth afar off Paraphrase 6. The sum whereof is this that as the supreme God of heaven hath humbled himself to this earth and flesh of ours so he will favourably behold and deal with all lowly humbled penitent sinners but proceed most severely with all proud obdurate impenitents 7. Though I walk in the midst of trouble thou wilt revive me thou shalt stretch forth thine hand against the wrath of mine enemies and thy right hand shall save me 8. The Lord will perfect that which concerneth me thy mercy O Lord endureth for ever forsake not the works of thine own hands Paraphrase 7 8. And as for spiritual so for temporal mercies God will not fail to perform them also to his faithfull servants whatever their distresses be he will relieve or support them repel and subdue and repress their enemies and secure them by his immediate divine interposition if humane means do fail what they are not able and what indeed belongs not to them to doe for themselves he will most certainly perform in their stead having begun a work of mercy he will not leave it imperfect he will certainly go through with it Thus doth God abound in mercies of all sorts to all his humble faithfull servants Lord be thou thus graciously pleased to deal with me and with all thy poor helpless creatures which being made by thee have none other to fly to but they self Annotations on Psal CXXXVIII V. 1. Gods Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first for Angels then for Magistrates Judges Kings somewhat hath been said Note on Psal 82. b. Now to which of these it shall be applied in this place is not agreed among the ancient Interpreters The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings the Jewish Arab the Nobles but the LXXII and the Arabick and Aethiopick and Latin follow them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels And considering that in the next words v. 2. he mentions worshipping toward the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not temple if it were as the title directs composed by David but palace of holiness i. e. the Sanctuary where the Cherubims of glory representations of Angels shadowed the mercy-seat Heb. 9.5 and that in that house of God and house of prayer the Angels were present according to that of Saint Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou singest and chantest with the angels and on this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will strive to sing with the Angels contending with them in this holy strife and emulation who shall praise him loudest joyning in quire with the supernal powers 't is not improbable that this should be