causelesly and impiously never considering that God is more to be feared than Man and that he will never fail those that stick fast and constant to him 6. You have shamed the counsel of the poor because the Lord is his refuge Paraphrase 6. But alas they laughed at those that made conscience of their duty thought it a ridiculous thing for any to consult whether it were lawful or no when there was so much visible danger in it to adventure on hazards and expect security from heaven was a reproachful thing their worldly wisdom was their only counseller and that advised them to joyn with those whose strength was most visible And that made the defection so general 7. O that the salvation of Israel were come out of Sion When the Lord bringeth back the captivity of his people Jacob shall rejoyce and Israel shall be glad Paraphrase 7. O how happy a thing were it that God whose ark the place of his special residence and exhibition of himself is in mount Sion would return us to a peaceable state of attending his service there that he would bring all back to Jerusalem that have been driven from thence by occasion of this rebellion of Absalom When that desired work shall be compleated it will be matter of universal joy to all the tribes both of Israel and Judah See 2 Sam. xix Annotation on Psal XIV V. 3. Gone aside The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not vulgarly understood That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies recessit declinavit there is no doubt And this is commonly applyed to a way or path declining from the right way or going in a wrong But that seems not to be the notion of it here but another taken from wine when it grows dead or soure thus Hos 4.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their drink is gone aside or grown sowre and accordingly wine that is thus dead is in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wine that is gone out of it self and by Cicero vinum fugiens wine that is fled And that this is the notion that belongs to this place may be judged by that which next follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be rotten or putrified and that properly belongs to flesh which is corrupted and stinks and so the proportion is well kept between dâ—ink and meat the one growing dead or soure as the other putrifies and stinks and then is good for nothing but is thrown away in which respect the LXXII have fitly interpreted the latter by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are become unprofitable or nothing worth In this notion it is fitly applyed to any kind of defection or Apostacy from any piece of known duty as here of allegeance to their Prince set over them by God V. 5. In great fear That fear is oft taken for the object of fear dangers or threats is an ordinary observation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear i. e. danger threatned by the tyrant in Alex. Aphrodis So when Menander saith of a fair-tongued woman that she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exceeding fear i. e. danger Of this see Annot. on Luk. 1.9 This is most visible 1 Pet. 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear not their fear i. e. whatsoever evil persecuting enemies can threaten to bring upon you And this seems to give us the best understanding of this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there they feared a fear i. e. they apprehended some danger and by that were hurried into this defection from their lawful Sovereign in the former part of the Psalm The Psalm seems to have been indited upon the defection of Israel from David to Absalom It was begun by the young Mans depraving his Fathers Government and flattering the people with an expectation of great reformations from him but when by these insinuations he had gained the hearts of a great part of the people and was now proclaimed King in Hebron then many others for fear of this his growing power came in and joyned with him and that was the cause of the Universality of the defection of the Tribes of Israel they that were not corrupted by his flattery were yet by fear brought over to him and where ever he moved all were so far wrought on by this fear and debauched from their duty that in fine the Story taketh not notice or any that made opposition against or refused to joyn with him And so this shews us the fitness of the connection of this passage with the former verses David complains of Israel that they were universally guilty of this defection v. 3. none adhered to that duty of Allegiance that they ought those that were in the Conspiracy devoured and destroyed every day the subjects of David whom he calls his People v. 4. and by this means carried all before them The reason was they feared a fear or a danger fear possest them and inclined them to a general compliance with Absalom's party and so that is the most probable perspicuous meaning of the place Now as this Psalm besides the literal Historical had also a Mystical Prophetical sense and as such is signally referred to by the Apostle Rom. 3. as a testimony prophetical of the universality of the defection of the Jews from God in that Age The Scribes and Pharisees conspired against him and by fear gained the People to the like complyance they that did believe durst not profess it for fear of them his Friends kept their kindness to him secret but the Persecuters did oppose him openly and so the voices of the People were brought to joyn with the Rulers to require him to be Crucified In the Apostles times it was thus also The fear of the Persecution from the Jews kept many from receiving the faith of Christ many that had received it from assembling with them Heb. 10.25 26 38. and generally this was the ground of the Gnostick Heresie or rather Apostacie the fear of persecutions and so in the Revelation c. 21.8 the fearful Gnosticks and unbelieving Jews are joyned as in the sin of denying the faith so in the punishment of it And so this is the account that is visible to be given of those testimonies Rom. 3.10 some taken from this Psalm and the rest which follow v. 13 14 15 16 17 18. out of several other parcels of the Psalms All which from that place of the Apostle in all probability some Christian Transcribers of the Copies of the LXXII have here put together over and above what is to be found either in the Hebrew Chaldee or Syriack for that the Translators before Christ's time should here interpose those Additions it is not imaginable In this verse also the LXXII have made an addition to these words there they feared a fear annexing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where there was no fear or danger and it is uncertain whether the Transcribers transferred it by memory from Psal 53.6 where the same phrase is with that addition 〈◊〉
by way of Ellipsis to be supplied by addition of some verbe is or abideth for ever 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall sit which they paraphrase his habitation in the highest heavens 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath prepared his throne or tribunal for justice The two former of these the LXXII confound and put into one and so the Syriack and Latine and Arabick and Aethiopick after them but the more distinct reading which the Chaldee follows is most literal and full and with reason to be preferred V. 14. Daughter of Sion The word daughter applyed to a city or nation signifies the people or inhabitants of it the city being as it were the parent from whence they spring and accordingly the Chaldee here expresses it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assembly of Sion from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregavit V. 20. In fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law-giver and so the Syriack and vulgar and Aethiopick follow them and the Arabick with a little change a doctor or teacher of the Law probably referring to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a doctor or teacher coming regularly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 docuit The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timuit And so between these the generality of interpreters is divided If the former be accepted the sence will well bear it thus Set them a teacher an instructer that as it follows they may know themselves to be but men learn humility and piety by this means and Gods judgments or punishments may be this teacher as 1 Tim. 1.20 delivering to Satan to be buffeted and afflicted by him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be taught not to blaspheme If it be the second then 't is Put them in fear i. e. bring them to the acknowledgment and fear of thee and that by thy punishments also But 't is sure the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to its punctation here signifies a Razor so Judg. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a razor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Chaldee shall not come upon his head and 1 Sam. 1.11 in like manner Now this in the Prophetick style is frequently used for the execution of Gods vengeance See Is 7.20 The Lord shall shave with a razor that is hired even the King of Assyria and Ezek. 5.1 take thee a barbers razor thereby to signifie Gods judgments upon Jerusalem And this and nothing but this is the importance of the word thus pointed and then it will fitly be rendred in prophetick dialect set them or thou wilt set them a razor bring some sharp punishment upon them that so they may know themselves to be but men The Tenth PSALM The Tenth is a Psalm of Davids joyned by the LXXII to Psalm ix but in the Hebrew divided from it and it is a complaint made to God of the riotous oppressions of wicked men and an humble relyance on him for his repressing them 1. WHy standest thou afar off O Lord why hidest thou thy self in times of trouble Paraphrase 1. O thou all-seeing Lord thou art sometimes pleased to withdraw thy self a while from the aid of suppliants and in times of the greatest streights which are the fittest opportunities to suspend thy interpositions and permit oppressors to prosper and we silly creatures are often posed thereby discern not the causes which move thy wisdom to it 2. The wicked in his pride doth persecute the poor Let them be taken in the devices which they have imagined Paraphrase 2. That wicked men should make use of their worldly power to injure and beat down those that are not able to resist is nothing strange their pride incites them to it But it is thy property to resist the proud and defend the needy and to bring ruine on godless men by the same means by which they designed it to others Be thou now pleased thus to reveal thy self 3. For the wicked boasteth of his hearts desire and blesseth the covetous whom God abhorreth Paraphrase 3. For 't is to the great dishonour of thy Name that the wicked is thus permitted to prosper in his designs he boasteth and placeth a pride in it that without any check he can do what he please And so the covetous designer that for the inriching himself oppresses and injures others either perswades himself that God sees not at all or that he meddles not with the Government of the World or else makes God an accessary and favourable to it every of which is indeed an horrible blasphemy and must needs provoke him exceedingly 4. The wicked through the pride of his countenance will not seek after God God is not in all his thoughts Paraphrase 4. For thus the impious atheistical worlding resolves within himself that all his designs are so subtilly and closely managed so politickly laid and secretly wrought that no God in heaven shall ever be able to discover them much less to frustrate or punish them 5. His ways are always grievous thy judgments are far above out of his sight as for all his enemies he puffeth at them Paraphrase 5. He pursues his own wicked courses very constantly and industriously As for Gods laws or the judgments due from him to sinners he never considers or lays them to heart and so being confident of his own wit and strength and setting all his thoughts on the mischieving his opposers and never dreaming of any check from any he despiseth and contemns them all 6. He hath said in his heart I shall not be moved for I shall never be in adversity Paraphrase 6. And resolves in his own thoughts that he will never give over his oppressive and wicked ways upon any apprehension or fear whether of God or man 7. His mouth is full of cursing and deceit and frauds under his tongue is mischief and vanity Paraphrase 7. On this account he makes no scruple to take and break oaths to imprecate all curses on himself for the confirming of that which is most false and so he may cheat and injure others cares not what maledictions he calls down upon himself and thus is he always employed His tongue serves him for no other use but to oppress and defraud others 8. He sitteth in the lurking places of the villages in the secret places doth he murther the innocent his eyes are privily set against the poor Paraphrase 8. And all advantages he makes use of to catch and kill he is always upon some secret design of rapine and blood and innocent poor men that never provoked him or were his enemies are the special persons at whom his treachery is directed 9. He lieth in wait secretly as a Lion in his den he lieth in wait to catch the poor he doth catch
O Gracious Father I have no other sanctuary but thee I will make all speed to implore thy mercy my condition is most sad and deplored the wide and squalid desert in which now I am is the liveliest emblem of it O that thou wilt please to succour and relieve me 2. To see thy power and thy glory so as I have seen thee in the Sanctuary Paraphrase 2. To restore me to that dignity and comfort of serving thee in the Sanctuary where the Cherubims spreading abroad their wings for a covering are a signal emblem of thy presence 3. Because thy loving kindness is better than life my lips shall praise thee Paraphrase 3. That mercy of thine which gives a value to life it self and without which that which is most pretious and desirable is nothing worth For this I that have so often tasted and so know the value of it shall be for ever obliged to magnify thy blessed name 4. Thus will I bless thee while I live I will lift up my hands in thy name Paraphrase 4. And this will I do constantly and continually to the end of my life and in the experience of thy past mercies make my humblest addresses to thee for all that I can want for the future 5. My soul shall be satisfied as with marrow and fatness and my mouth shall praise thee with joyful lips Paraphrase 5. And thus by thy great mercy shall my life be divided betwixt imploring thy aids and receiving abundant satisfaction to all my wants and paying my chearfullest acknowledgments to so liberal a donor 6. When I remember thee in my bed and meditate on thee in the night watches Paraphrase 6. And for this beside the offerings of the day frequently repeated the several divisions or watches or hours of the very night shall afford me fit seasons when after a little repose and sleep I frequently rouse my self and divert to that more divine and chearful imployment the meditation of thy manifold mercies toward me 7. Because thou hast been my help therefore in the shadow of thy wings will I rejoyce Paraphrase 7. And thus conclude to my own unspeakable comfort and thy honour that that God which hath thus constantly relieved and supported me will for ever continue his watchful providence over me from which as I receive all security so I am in all reason to return him continual praise 8. My soul followeth hard after thee thy right hand upholdeth me Paraphrase 8. As I have cordially adhered to my obedience and faithful performance of all duty to thee so hast thou with thine especial care and providence supported me in all my distresses 9. But those that seek my soul to destroy it shall go into the lower parts of the earth Paraphrase 9. As for my enemies that pursue me with mortal hatred and desire to take away my life they themselves shall fall into the destruction they designed to me 10. They shall fall by the sword they shall be a portion for Foxes Paraphrase 10. They pursue me to death as hunters do their game and they shall fall by the sword and be devoured by those wild beasts that others hunt and pursue or they shall be driven to desolate places as the most noxious beasts the foxes and wolves are when they are hunted and pursued 11. But the King shall rejoyce in God every one that sweareth by him shall glory but the mouth of them that speak lies shall be stopped Paraphrase 11. Mean while I shall have all cause to bless and magnifie the name of God and not I only but every truly pious man who as he swears by the name of God so is most strictly careful to perform his oaths whereas on the other side all false perjurious men shall be destroyed Annotations on Psal LXIII V. 1. Longeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not elsewhere used in the Bible 't is here by the Chaldee paraphrastically rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desireth by the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intuitus est expectavit expecteth The LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quantum The fullest rendring of it may be had from the Arabick use of it among whom saith Golius 't is used not only for the dimness of the eyes which the Arabick Grammarians especially interpret of one born blind but also for faintness so when Kamus explains it by changing of colour mutabit colorem and abiit vel defecit intellectus his understanding was gone or failed both which change of colour and failing of understanding are tokens of faintness and being in ill condition for want of due nourishment And so it will here most fitly be rendred with analogy to the thirsting of the soul foregoing my flesh fainteth in a dry and thirsty land c. But from that other signification of blindness or dimness it may also here be taken according to that translations use mentioned by Alzamach-shari of being in a maze erring so as not to know whither to go or what to do The Jewish Arab here renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which agrees with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of changing colour growing wan as also of great anguish being sick at heart V. 2. Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holiness is evidently used for the Ark or Sanctuary 1 King 8.8 compared with a Chron. v. 9. And therefore the thing so vehemently here desired by David is to see and serve God in the Sanctuary And the same is the importance of seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy strength and glory for so both those words are used for the Ark Psal 78.61 he delivered his strength into captivity and his glory into the enemies hand V. 10. Fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fluxit effusus est signifies in Hiphil they shall cause to be poured out or shall poure out The word is ordinarily applied to water 2 Sam. 14.14 Lam. 3.49 But here by the immediate mention of the sword it is restrained to the effusion of blood and being in the third person plural in the active sense it is after the Hebrew idiome to be interpreted in the passive sense they shall poure out by the hand of the sword i. e. they shall be poured out by the sword the hand of the sword being no more than the edge of the sword As for that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may possibly be rendred the portion of foxes they shall be i. e. they shall be that which so frequently befalls foxes viz. hated and pursued and destroyed that which befalls that subtle and noxious creature shall befall them to perish by their wickedness or they shall be in the same condition with them driven forth into desolate places such as foxes use to walk in so Lam. v. 18. the mountain of Zion is laid desolate the foxes walk on it so Jarchi here
paraphrase it the former by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that learn thy law with respect to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law which hath such affinity with it the other by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confessing to thee as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letters whereof differ so little from it The Seventy Fifth PSALM TO the chief Musitian Altaschith A Psalm or song of Asaph Paraphrase The seventy Fifth Psalm was composed by Asaph to the tune known by the name Altaschith see note on Psal 57. a. praising God for all his wondrous acts of mercy and of justice upon the enemies of his people and was committed to the Praefect of the Musick 1. Unto thee O God do we give thanks unto thee do we give thanks for that thy name is near thy wondrous works declare Paraphrase 1. We bless and magnifie thy mercies O Lord and again we bless and magnifie them and have all manner of inducement and obligation thus to do not only because we have received so many signal ingagements from thee but especially because the performance of this duty of praise is so richly accepted and rewarded by thee and thy power and providence ascertain'd to the present defense of all those that performe it faithfully that wait on thee for thy aids and faâ—l not in acknowledging the receit of them 2. When I shall receive the congregation I shall judge uprightly Paraphrase 2. For God is a most upright judge and if he doth a while delay the punishing of wicked men and relieving the godly that certainly is but an act of his wise disposal to choose the fittest season for it a time which in all respects is most agreeable and then he will certainly interpose in mercy to the one and just vengeance to the other 3. The earth and all the inhabitants thereof are dissolved I bear up the pillars of it Selah Paraphrase 3. When the whole land was in a civil combustion one part as it were melted and dissolved from another 't was God alone that kept it from utter destruction by preserving alive the pious men who by their Prayers and Intercessions are wont to contend and prevail for averting of ruine see note b. or supported it still upon the proper basis and re-establisht David in his Throne 4. I said unto the fools Deal not so foolishly and to the wicked Lift not up the horn 5. Lift not up your horn on high speak not with a stiff neck Paraphrase 4 5. Represt and brought down the wicked Rebells that scoft at God and his Anointed and were obstinately bent to exalt themselves in his ruine These did God in his good time bring down and put to shame 6. For promotion cometh neither from the East nor from the West nor from the South 7. But God is the Judge he putteth down one and setteth up another Paraphrase 6 7. For indeed it is he only that can exalt or suppress and no power on earth can properly be said to do it this is the priviledge and prerogative of the one supreme supereminent ruler of all the world and in great justice he thus disposeth of this as of all things here belong as he sees fittest never suffering wicked men continually to prosper 8. For in the hand of the Lord there is a cup and the wine is red it is full of mixture and he poureth out of the same but the dregs thereof all the wicked of the earth shall wring them out and drink them Paraphrase 8. All that befalls either good or evil men comes certainly from God who hath in his power judgments of the most direful aloy most fitly compared to a cup of the strongest wine with the addition of the most stupifying mixtures myrrhe c. see note on Rev. 14.10 c. and in the dispensing and pouring out of this some drops may fall to the portion of godly men in this world some afflictions for a time but then for the wicked they must expect the bottom of the cup the bitterest and most intolerable part of suffering every drop of those dregs of Gods wrath to be drunk up by them in this life probably but undoubtedly in another 9. But I will declare for ever I will sing praises to the God of Jacob. Paraphrase 9. As therefore it is my part not to fail to proclaim and bless the name of this God for ever which hath so favourably owned the cause of his servants 10. All the hornes of the wicked also will I cut off but the hornes of the righteous shall be exalted Paraphrase 10. So I shall securely remit to him the taking his own time to execute his judgments to bring down the power of all his enemies which he will certainly perform cherishing and at last promoting those that adhere faithfully to his service Annotations on Psal LXXV V. 1. Declare The whole difficulty of this v. 1. seems to be best removed by rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a participle plural in the sense of the dative case for then that will express to whom Gods name i. e. his power is here said to be nigh viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that de lare the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy wondrous works Thus hath the learned Castellio rendred it Cujus praesens adest nomen tua narrantibus miracula To thee will we give thanks whose name is present at hand so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to them that shew forth thy miracles V. 2. Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condixit signifies an appointed time or season as well as place and in that former sense 't is most commonly used either for time in general or in special for the four seasons of the year the months the solemn feasts c. and to this sense of time not place or congregation the learned interpreters render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time saith the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII and tempus the Latine and so the Arabick and Aethiopick and the Interlinear statutum tempus and Castellio certum tempus and then with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cepit it may fitly signifie the taking a fit season And then follows the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will judge rectitudes understanding it of the Lord. That the speech belongeth to God appears by the next verse his establishing or supporting the pillars of the earth preserving religious persons who in the Hebrew dialect are frequently stiled pillars so Maimonides de Idol of Abraham that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillar of the world so Gal. 11.9 those eminent Apostles are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pillars and oft elsewhere Which establishing and preserving of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII I have set them firm and solid can belong to none but God and so in the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the company stood about waiting and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the women came after or answered in their mourning this wailing bearing then proportion with the Musick which was after used in their Funerals See note on Matth. 9. h. And although the Hebrew Musick be not much known or discernible to us of these times yet perhaps some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken notice of in this Psalm by which to judge of that which now we speak of their alternation or answering For this Psalm seems to be composed of two parts the one reaching to v. 9. the other beginning at v. 9. and continued to the end of the Psalm and the several parts of each of these very agreeable and answering the one to the other Thus when v. 1. the first part begins O Lord God I have cried night and day before thee the second answers vers 9. in the very same scheme Lord I have called daily upon thee I have stretched out my hands unto thee When v. 3. we read For my soul my life draweth nigh unto the grave The tenth bears proportion Wilt thou shew wonders to the dead Shall the dead arise and praise thee Again v. 6. Thou hast laid me in the lowest pit in the darkness in the deeps And then v. 11. Shall thy loving kindness be shewed in the grave or thy faithfulness in destruction So when v. 7. Thy wrath lieth hard upon me and thou hast afflicted me with all thy waves The answer is in the 14 15 16 v. Lord Why castest thou off my soul why hidest thou thy face from me I am afflicted and ready to die from my youth up while I suffer thy terrors I am distracted Thy fierce wrath Lastly as v. 8. Thou hast put away my acquaintance far from me So v. 18. Lover and friend hast thou put far from me and mine acquaintance In each of these the analogy is so very discernible in respect of the matter that we may not unreasonably resolve that the alternation here was not betwixt the first and second verses and so on betwixt the third and fourth but betwixt the first and second part and the several lesser partitions of the one and other As when among us a tune is made up of many lines or measures and when that is done it begins again and is again completed in the same number of lines or feet and one of these is performed by vocal and the other to the very same tune by instrumental Musick And this seems to be the scheme or sort of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for answering or alternation in this place The Jewish Arab renders it A Psalm with which the waiters of the Sons of Korah praised God by playing on the Tabrets and answering with understanding so they render Maschil Heman the Ezrahite answering them And he explains it in a note that this Psalm David delivered to the sons of Korah and the sons of Heman therewith to praise God commanding the sons of Korah to play on the instruments and the sons of Heman to answer them with their voices Tit. Ezrahite Of Heman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ezrahite we have mention 1 King 4.31 as of a very eminent person famous for learning he and his three brothers Ethan and Chalcol and Darda for to set out the wisdom of Solomon not only above the Orientals and Aegyptians v. 30. but even above all men v. 31. â—t is added he was wiser than Ethan the Ezrahite and Heman and Chalcol and Darda the sons of Mahol Who these four learned men were appears 1 Chron. 2.6 where Zerah the son of Judah by Tamar is recorded to have five sons Zimri and Ethan and Heman and Chalcol and Dara for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dara some copies of the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dardaa Hence appears the reason of their name Ezrahite both there and here and in the title of Psal 89. because they were the sons of Zerah so the Chaldee interprets it in their rendring 1 King 4.31 he was wiser than all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than Ethan the son of Zerah And whereas it is said in that place 1 King 4.31 that they were the sons of Mahol it must be resolved that Mahol was the name of a woman Zerah's wife whose wisdom transfused to her children seems to be the cause that in a comparison of wisdom her name is set down and not her husbands though in that other place 1 Chron. 2. his name is set down and not hers and so likewise in their being called Ezrahites from Zerah their father Now that this Heman the grandchild of Judah and Ethan his brother both antienter than Moses were the authors of this and the next Psalm inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or of Heman and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or of Ethan as other Psalms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or of David a signification of his being the Author will not be very reasonable to define there being in the next Psalm inscribed to Ethan such express mentions of David and Gods oath to him v. 3.19 20 35. of Gods judgments on the Aegyptians v. 10. and of all other things of a date much later than the age of Judah's grandchild that it is not probable that they should be so expresly Prophesied of by one which is not taken notice of in Scripture as a Prophet when neither Moses nor any other of the Patriarchs had foretold these or any other such things so expresly Whether this consideration were it that moved the Chaldee to inscribe Psal 89. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was spoken by the hand of Abraham who came out of the East as thinking this more reasonable to attribute it to that great Patriarch and Prophet than to Ethan I cannot define But that which seems to me most probable is that both this and the next Psalm were written by an unknown author and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maschil of Heman and so likewise Maschil of Ethan are but the names of the tune as of Maschil hath been resolved note on Psal 32. a. to which these two Psalms were set each of those wise men having composed a song known by that name V. 5. Free From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to free is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here free in opposition to servitude manumitted set at liberty The use of this word may more generally be taken from 2 Chron. 26.21 where of Vzziah being a leper 't is said that he dwelt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an house of freedom for he was cut off from the house of the Lord. The meaning is that after the manner of the lepers he was excluded from the Temple and dwelt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee there in some place without Jerusalem which is therefore called the house of freedom because such as were there were exempt from the common
vengeances as on so many accursed Malefactors whose lives and estates being forfeited to the law their widow'd wives and orphan children shall become vagabonds over the face of the earth covetous and griping and beggerly for ever 11. Let the extortioner catch all that he hath and let the stranger spoil his labour 12. Let there be none to extend mercy to him neither let there be any to favour his fatherless children Paraphrase 11 12. And as they corrade and indeavour to get together the wealth of others so shall others when they have any thing to be seis'd on plunder and rifle and pillage them rob them of all these gainings and no man take any compassion on them or their posterity in their sufferings be they never so cruel 13. Let his posterity be cut off and in the generation following let their name be blotted out 14. Let the iniquity of his fathers be remembred with the Lord and let not the sin of his mother be blotted out 15. Let them be before the Lord continually that he may cut off the memory of them from the earth Paraphrase 13 14 15. As for the principal instruments in these wicked rebellions and treasons against David and the son of David they shall certainly come to untimely deaths so did Achitophel 2 Sam. 17.23 and Absalom c. 18.14 and Saul 1 Sam. 31.5 and Doeg Psal 52.5 and so Judas Matth. 27. and their posterity shall not last beyond the next age They shall be cursed by God and all the punishments due to their fathers sins shall be so visited on this their wicked progeny that they shall soon come to utter eradication and extirpation 16. Because that he remembred not to shew mercy but persecuted the poor and needy man that he might even slay the broken in heart Paraphrase 16. And this a most just reward for their uncharitable and cruel dealing with him whose distresses might justly have extorted their greatest kindness and assistance but found nothing but bloody pursuits from them This seems especially to refer to David at Nob and Ahimelech and the priests slain by Doeg 17. As he loved cursing so let it come unto him as he delighted not in blessing so let it be far from him 18. As he clothed himself with cursing like as with his garment so let it come into his bowels like water and like oile into his bones 19. Let it be unto him as the garment which covereth him and for a girdle wherewith he is girded continually Paraphrase 17 18 19. 'T is to be expected from the all-just retributions of heaven that as they were willing to mete to others it should be meted back to them They were for nothing but mischief and cruelty and they are to expect no least mixture of compassion or mercy They delighted in slandering and cursing wishing and speaking ill of them that least deserved it and the bitter water that causeth the curse Numb 5.21 that maketh the thigh to rot and the belly to swell shall enter as water is wont into one that is overwhelmed with it into his stomach belly bowels and make them as the bitter water did to swell and burst so it happened literally to Judas Act. 1.28 and probably to Achitophel see note on Matt. 27. a. and in effect to the others also in their untimely excision And as oile which is more piercing than water penetrates the very flesh veins nerves and bones so shall this the most inward parts of them seise upon their very spirits and souls so it did remarkably on those two Achitophel and Judas and the same every such wicked man is to expect and never be gotten out again but within afflict and without incompass them and cleave to them for ever 20. Let this be the reward of mine adversaries from the Lord and of them that speak evil against my soul Paraphrase 20. Thus will God certainly punish them that either so rebelliously or so bloodily and cruelly set themselves against me and so those hereafter that oppose and crucifie the Messias 21. But doe thou for me O God the Lord for thy names sake because thy mercy is good deliver thou me Paraphrase 21. As for me I have no other solicitude than to repose my self in God's hands he is a God of most abundant goodness and mercy and his honour is ingaged in vindicating my cause in maintaining me whom he hath set on the throne against all opposers He is also an omnipotent Lord whose power can soon overrule and calme all these tempests To him therefore I humbly address my self for his seasonable interposition and relief referring the way and means to his all-wise disposal 22. For I am poor and needy and my heart is wounded within me 23. I am gone like the shadow when it declineth I am tossed up and down as the locust Paraphrase 22 23. And of this his mercy I am very confident being a most seasonable object of it at this time brought to great want to a sorrowfull deplorable condition every day growing lower and lower like the shadow about sun-set driven from my home and by the same danger that drove me thence removed from place to place like the silly impotent locusts that are carried without any aim design or conduct whithersoever the tempest drives them 24. My knees are weak through fasting and my flesh faileth of fatness 25. I am become also a reproach unto them when they looked upon me they shaked their heads Paraphrase 24 25. We are now quite wearied out ready to faint and fail and accordingly are lookt on by our enemies with scorn and derision making no question but we shall soon fall into their hands to be destroyed and devoured by them 26. Help me O Lord my God O save me according to thy mercy 27. That they may know that it is thy hand and that thou Lord hast done it Paraphrase 26 27. To thee therefore O God of all power which hast obliged and insured thy particular mercy to me I humbly address my self be thou pleased seasonably to relieve and rescue me that it may be visible to all that this so opportune interposition of thine hath wrought the deliverance for us 28. Let them curse but bless thou when they arise let them be ashamed but let thy servant rejoyce Paraphrase 28. Though they rail and defame and rise up against me yet I shall be secure of thy benediction and this shall be sure to give me the victory when they are put to flight and dissipated 29. Let my adversaries be cloathed with shame and let them cover themselves with their own confusion as with a mantle Paraphrase 29. And this shall certainly be their portion and consequently nothing but shame and confusion of face for all their malicious successless enterprises 30. I will greatly praise the Lord with my mouth yea I will praise him among the multitude 31. For he shall stand at the right hand of
85. The proud have digged pits for me which are not after thy Law Paraphrase 85. Wicked malicious men have dealt most treacherously and injuriously with me 86. All thy commandments are faithfull they persecute me wrongfully help thou me Paraphrase 86. Thou obligest us to observe all justice charity and fidelity one toward another and their practices toward me are quite contrary most unjust treacherous and uncharitable This ingageth thee to own and protect me and thereby to evidence thy fidelity not onely in thy promises but in thy commands For as thy fidelity in thy promises is then demonstrated when those that depend on them are not frustrated in their expectations so doth thy fidelity in thy commandments consist in this that no man really miscarries that adheres and performs constant obedience to them though thou permit wicked men to prosper in their oppressions for a while yet in thy good time thou appearest for the repressing the wicked and vindicating the cause of the oppressed O let me have my part in this at this time 87. They had almost consumed me upon earth but I forsook not thy precepts Paraphrase 87. They were very near destroying me my danger was very great and imminent Yet blessed be the power of thy supporting grace I have not been tempted to forsake my adherence to thee or to doubt of thy seasonable reliefs 88. Quicken me after thy loving kindness so shall I keep the testimonies of thy mouth Paraphrase 88. Be thou now pleased to bestow them on me to make good thy wonted constant bounty and compassion toward me and thereby to cherish and inliven me and by incouraging to ingage the perseverance of my obedience to thee LAMED 89. For ever O Lord thy word is settled in heaven Paraphrase 89. Blessed Lord thou art the one eternal everlasting God and thy word is of eternal truth 90. Thy faithfulness is unto all generations thou hast established the earth and it abideth 91. They continue this day according to thine ordinance for all are thy servants Paraphrase 90 91. All thy promises have their constant completion thou doest whatsoever thou pleasest and never failest in whatsoever thou promisest This thy promise and fidelity reacheth to the whole world this lower part of it here on earth that as well as the heavens was created by thee settled in a course which it keeps with the same constancy that the heavens observe in their motion thine appointment gives law to all and there is not the least thing done among us without thy praescience providence and wise disposals to which all things in the world are subjected 92. Unless thy law had been my delight I should then have perished in my affliction Paraphrase 92. This thy constant fidelity in performing all thou promisest in supporting thy faithfull servants and never permitting them to be tempted above what they are able to bear and at length giving them a passage out of their pressures hath been matter of most pleasant meditation to me and supported me miraculously in my affliction which would probably have sunk and drowned me with the weight if it had not been for this 93. I will never forget thy precepts for with them thou hast quickned me Paraphrase 93. And for this most precious benefit of thy Law that it yields such supports in our pressures I will remember and prise and cleave fast to it as long as I live 94. I am thine save me for I have sought thy precepts Paraphrase 94. These advantages assuredly belong to all thy faithfull clients that sincerely attend and perform obedience to thee I can confidently place my self in that number O be thou pleased to reach out thy promised deliverance to me 95. The wicked have waited for me to destroy me but I will consider thy testimonies Paraphrase 95. Meanwhile whatever mischief is designed me by wicked men my resort shall be to thy word in that I will exercise my self and think my self most safe in thy tuition 96. I have seen an end of all perfection but thy commandment is exceeding broad Paraphrase 96. There shall I have full space to entertain my self a plentifull store of ingredients to make applications to every malady to quiet every doubt that can rise in my soul which way soever else I betake my self I shall suddenly come to a stand or nonplus all other ways of supporting my self will soon fail but the width and amplitude of thy commandments is infinite the contemplations and assistances and securities that they yield the promises that are annext to them are sure to continue my never-failing comforts MEM. 97. O how love I thy law It is my meditation all the day Paraphrase 97. It is an infinite inexpressible delight and joy that I take in the consideration of the depths and various excellencies of the Law of God There is no object on which I can so pleasantly and contentedly spend all my thoughts and my time 98. Thou through thy commandments hast made me wiser than mine enemies for they are ever with me Paraphrase 98. And by this means by fixing my meditation designing my study thus profitably the wisedom which I have acquired the skill of bearing waiting attending God's leisure of thinking that every affliction comes from God and tends to my greatest good and that when release is more for my turn I shall be sure to have it the assurance that my adherence and constancy of obedience to God is the surest way to my present ease and future release the several branches of that divine wisedom see Paraph. on Jam. 1.5 is a far more profitable and secure fortification to me than all their worldly wisedom and secular policy is to my enemies which think thereby to over-reach and ruine me 99. I have more understanding than all my teachers for thy testimonies are my meditation 100. I understand more than the ancients because I keep thy precepts Paraphrase 99 100. This kind of spiritual wisedom or prudence for the managing all the actions of my life most advantageously in whatsoever state which the Law of God instructs me in is infinitely to be preferred before all other knowledge of the Scribes and Elders the deepest sages in the world 101. I have refrained my feet from every evil way that I may keep thy word 102. I have not departed from thy judgments for thou hast taught me Paraphrase 101 102. In this I am instructed by God himself who is sure the most excellent teacher and the excellency of this knowledge is that it is not a bare speculative but an effective practical knowledge that teaches me to adhere to God's precepts impartially uniformly universally and to keep a strict close hand over my affections that they lead me not into any sinfull course 103. How sweet are thy words unto my taste yea sweeter than honey to my mouth Paraphrase 103. And what pleasure or delight is there in the world what most transporting delicacy that most affects mens
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
Christ making all that but a Chimaera and so evacuating or antiquating that old tenure by which we hold all our Spiritual Estate The Romanists again at least some of them bestowing upon the blessed Virgin after Conception such Jurisdiction in the temporal procession of the Holy Ghost that no grace is to be had but by her dispensing that she the Mother gives him that sends the Holy Ghost and therefore gives all gifts quibus vult quomodo quando per manus that she is the neck to Christ the head Cant. vii 4 and Sublato Virginis patrocinio perinde ac halitu intercluso peccator vivere diutius non potest and store enough of such emasculate Theology as this And yet others that maintain the quite contradictory to all these acknowledging a necessity of supernatural strength to the attaining of our supernatural end and then ask and receive this only as from the hands and merits of Christ without the mediation or jurisdiction of any other are yet had in jealousie and suspition as back-friends to the cause of God and enemies to Grace because they leave man any portion of that natural strength which was bestowed on him at his Creation Whereas the limits of both of these being distinctly set there may safely be acknowledged first a natural power or if you will call it natural grace the Fathers will bear you out in the phrase Illius est gratiae quod creatus est St. Jerom Gratia Dei quâ fecit nos St. Austin and Crearis gratia St. Bernard And that properly styled the strength of God but not of Christ enabling us for the works of nature And then above this is regularly superstructed the strength of Christ special supernatural strength made over unto us not at our first but second birth without which though we are men yet not Christians Live saith Clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of embryon imperfect heathen of a child in the womb of the Gentile dark uncomfortable being a kind of first draught or ground colours only and monogram of life Though we have Souls yet in relation to spiritual acts or objects but weak consumptive cadaverous souls as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Old Testament word for the Soul and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 72 signifies a carcass or dead body Numb v. 2 and otherwhere and then by this accession of this strength of Christ this dead Soul revives into a kind of omnipotency the Pygmie is sprung up into a Giant this languishing puling state improved into an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that even now was insufficient to think any thing is now able to do all things which brings me to my second Proposition The strength of a Christian from Christ deriv'd is a kind of Omnipotence sufficient for the whole duty of a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can do all things The clearing of this truth from all difficulties or prejudices will depend mainly on the right understanding of the predicate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my Text or the whole duty of a Christian in the proposition which two being of the same importance the same hand will unravel them both Now what is the whole duty of a Christian but the adequate condition of the second Covenant upon performance of which salvation shall certainly be had and without which salvare nequeat ipsa si cupias salus the very sufferings and saving mercies of Christ will avail us nothing As for any Exercise of Gods absolute Will or Power in this business of Souls under Christs Kingdom I think we may fairly omit to take it into consideration for sure the New Testament will acknowledge no such phrase nor I think any of the Antients that wrote in that language Whereupon perhaps it will he worth observing in the confession of the Religion of the Greek Church subscribed by Cyrill the present Patriarch of Constantinople where having somewhat to do with this phrase Of Gods absolute Dominion so much talked on here in the West he is much put to it to express it in Greek and at last fain to do it by a word coyned on purpose a meer Latinism for the turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an expression I think capable of no excuse but this that a piece of new Divinity was to be content with a barbarous phrase Concerning this condition of the second Covenant three things will require to be premised to our present inquiry 1. That there is a Condition and that an adequate one of the same extent as the promises of the Covenant something exacted at our hands to be performed if we mean to be the better for the demise of that Indenture As many as received him to them he gave power c. Joh. i. 12 to these and to none else positively and exclusively To him that overcometh will I give Rev. ii 7 I have fought a good fight c. 2 Tim. iv 7 henceforth there is laid up for me a Crown then begins the title to the Crown and not before when the fight is fought the course finished the faith kept then coelum rapiunt God challenged on his righteousness as a Judge not on ground of it his absolute pleasure as a Lord which will but upon supposition of a Pact or Covenant which limits and directs the award and process for according unto it God the righteous Judge shall give And Mark xvi 16 in Christs farewell speech to his Disciples where he seals their Commission of Embassage and Preaching to every creature He that believeth not shall be damned this believing whatever it signifies is that condition here we speak of and what it imports you will best see by comparing it with the same passage set down by another Amanuensis in the last verse of St. Matth. To observe all things whatsoever I have commanded you a belief not of brain or phansie but that of heart and practice i. e. Distinctly Evangelical or Christian obedience the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my Text and the whole duty of a Christian in the proposition which if a Christian by the help of Christ be not able to perform then consequently he is still uncapable of Salvation by the second Covenant no creature being now rescuable from Hell stante pacto but those that perform the condition of it that irreversible Oath of God which is always fulfilled in kind without relaxation or commutation or compensation of punishment being already gone out against them I have sworn in my wrath that they shall not enter into my rest And therefore when the end of Christs mission is described Joh. iii. 17 That the world through him might be saved there is a shrewd But in the next verse But he that believeth not is condemned already this was upon agreement between God and Christ that the impenitent infidel should be never the better for it should die unrescued in his old Condemnation So that there is not only