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
this it remains that we return to that which was first said that the difficulties of this kind are inexplicable And this may stop though not satisfie our curiosities V. 3. When I consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because or for and by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because and so in the rest of the Antient Interpreters this being the most frequent use of it Yet 't is certain the Hebrew particle hath four significations and in one of them denotes a condition and is best rendred If and also time and is fully rendred when So Gen. iv 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if or when thou tillest the ground and so 2 Sam. 7.1 It came to pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the King sat in his house for which 1 Chron. 17.1 they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we render as i. e. when he sate And thus the context inclines it here When I consider What is Man i. e. I have then by that consideration all reason to cry out by way of admiration What is man And thus the Jewish Arabick Translation renders it When I see the heavens c. I say What is Man The Ninth PSALM TO the chief Musitian upon Muth-Labben A Psalm of David Paraphrase The ninth Psalm is a solemn thanksgiving for Gods deliverances and by the Title may be thought to reflect on the death of Goliah of Gath the great Champion of the Philistims vanquisht and killed by David but the Psalm made some space afterwards when the Ark was placed in Sion and the Philistims were utterly destroyed v. 6. and yet in some other time of distress v. 13. and of absence from Sion v. 14. and committed to the prefect of his Musick 1. I will praise thee O Lord with my whole heart I will shew forth all thy marvellous works Paraphrase 1. O Lord of all power and mercy which art pleased to interpose thy omnipotence for me and thereby to inable thy feeble servant to pass through many great difficulties I do with all the devotion of my soul acknowledge and proclaim this and all other thy great mercies 2. I will be glad and rejoyce in thee I will sing praises to thy name O thou most Highest Paraphrase 2. This is matter of infinite joy and transporting delight unto me without the least reflection on my self who am meer nothing to magnifie thy sublime and most powerful Majesty and attribute all my successes unto thee 3. When mine enemies are turned back they shall fall and perish at thy presence Paraphrase 3. By thee are our enemies put to flight and flying they meet with gall-traps in their way and so are lamed overtaken and killed in the pursuit This befell the Philistims on the discomfiture of their proud Champion 1 Sam. xvii 51 52. And to thee only is it to be ascrib'd 't is thy Majesty that hath done the whole work intirely for us thou foughtest against them and thereby they were thus worsted and put to flight and destroyed 4. For thou hast maintained my right and my cause thou sattest in the Throne judging right Paraphrase 4. When in the duel between that Champion and me and so in many other battels with my Enemies the cause was committed to thy sacred judgment thou wert pleased to take my part to defend me and to judge on my side and with perfect justice to plead and decide the controversie betwixt us give the victory to thy servant 5. Thou hast rebuked the heathen thou hast destroyed the wicked thou hast put out their name for ever and ever Paraphrase 5. By the death of the impious profane Goliah the Philistims Champion thou hast put their whole host to flight and made this victory a foundation of utter extirpation to that Nation of the Philistims 6. O thou enemy destructions are come to a perpetual end and thou hast destroyed Cities the memorial is perished with them Paraphrase 6. They are now finally destroyed their Cities rased to the ground and unless it be in the stories of their ruine no remainders of them discernable and all this must be attributed to thee O Lord. 7. But the Lord shall indure for ever he hath prepared his throne for judgment Paraphrase 7. A signal evidence of thy power and immutability of thy sitting in heaven as on a Throne or Tribunal of judicature 8. And he shall judge the world in righteousness he shall minister judgment to the people in uprightness Paraphrase 8. From whence thou shalt from time to time dispense and administer and dispose of all things here below with all exact justice and uprightness 9. The Lord also will be a sure refuge for the oppressed in times of trouble Paraphrase 9. And this as to the punishing of the proud obdurate oppressor so to the seasonable support of all that are not able to relieve themselves when their tribulations and so their exigences are greatest then have they in thee a sure sanctuary to which they may opportunely resort and be confident to receive relief from thee 10. And they that know thy name will put their trust in thee for thou Lord hast not forsaken them that seek thee Paraphrase 10. And accordingly all that know any thing of Religion that have either learnt from others or experimented in themselves these thy faithful all-righteous dispensations in the oeconomy of the World those glories of thine resulting from the conjuncture of all thy attributes of power and justice and wisdom and mercy c. will thereby be firmly grounded in their trusts and reliances on thee without applying themselves to any of the sinful aids and policies of the World for succour laying this up for an anchor of hope that God never forsook or failed any pious man in his distress that by prayer and faith made his humble and constant applications to him 11. Sing praises to the Lord which dwelleth in Sion declare among the people his doings Paraphrase 11. Let us therefore all joyn in magnifying the power and mercy of God and to that end assemble to the Sanctuary where he is pleased to presentiate himself giving all men knowledge of the wonderful acts he hath wrought for us 12. When he maketh inquisition for blood he remembreth them he forgetteth not the cry of the humble Paraphrase 12. The Blood of humble pious helpless men that is shed by oppressors hath a cry that goes up to heaven Gen. 4.19 and is most pretious with God he will never suffer it to go unpunisht but will act severe revenges for it pursue and find out the guilty persons and pour his plagues upon them 13. Have mercy upon me O Lord consider my trouble which I suffer of them that hate me thou that liftest me up from the gates of death Paraphrase 13. On these grounds I continue to
morning in the resurrection in which the just shall judge the world and so subjugate the wicked wordlings to all eternity Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their beauty or form or figure so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effinxit formavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a contraction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being an imperfect sense must be supplied from that which went before and their form i. e. so likewise shall their form do as the upright shall in the resurrection have dominion over the wicked rise and raign joyfully so likewise shall their form or figure referring to the restauration of their bodies they shall rise again in their old shapes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the failing of Hades from an habitation to it i. e. where Hades shall fail to be an habitation to it i. e. when the grave or common repository of the dead in which their beauty form and figure was consumed shall it self decay and lose its strength death having forfeited her sting and the grave her victory no longer to be a mansion to the bodies of the just And this being here spoken in general of all just men is by David particularly applied to himself v. 15. But God will deliver my soul from the power of the grave c. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their help as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petra a rock and by metaphore strength refuge and so help and the Latine follows them but Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their form or image And so this is the interpretation of this whole verse the principal part of difficulty in this parable or dark saying for which this Psalm was designed V. 15. Receive me God 's receiving here is to be understood in the same sense as Enochs being received or taken by God Gen. 5.24 or as we find Psal 73.34 thou shalt after receive me to glory Thus Jonah 4.3 he prays take I beseech thee my life And then it will signifie Gods future receiving him to glory V. 18. Though whilst he lived The Hebrew of the 18. verse is thus literally and clearly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in his living or life time he blest his soul the impious worldling applauded much his own present state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but men shall praise thee or thou shalt be praised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if or when thou dost well to thy self i. e. for doing well to thy self for doing that which may tend really and eternally to thy good and not for saying well for applauding thy present felicity V. 19. Shall go To go or to be gathered to the fathers is a known expression of dying in peace and the same is the importance of the phrase here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall go to the generation of his fathers So the Chaldee read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the memory of the just shall come and be added to the generation of their fathers but the wicked shall never see light The Fiftieth PSALM A Psalm of Asaph Paraphrase The Fiftieth Psalm is a solemn magnifying of Gods power and majesty and a description of the calling of the Gentiles and of the true Evangelical way of worshipping God It was composed probably by David and appointed to be sung by Asaph a Levite appointed by David to attend the Ark and to record and to thank and to praise the Lord God of Israel 1 Chron. 16.5 1. The mighty God even the Lord hath spoken and called the earth from the rising of the sun unto the going down thereof Paraphrase 1. The decree is gone out from the Omnipotent God of heaven the supreme eternity Lord and Judge over all the world that he will assemble and convocate the whole Nation of the Jews from Dan to Bersheba from sea to sea from East to West to reduce and take them off from their hypocritical and abominable practises and bring them to the due acknowledgment and pure worship of the true God and the practise of all virtue 2. Out of Sion the perfection of beauty God hath shined Paraphrase 2. To this end as God hath fixt his Tabernacle on Mount Sion presentiated himself as illustriously there as he did at the giving the Law on Mount Sinai so shall the Son of God in the fulness of time descend to this earth of ours the true light John 1.9 shall shine forth the Messias shall be born of our flesh of the seed of David and having preacht repentance to the Jews and being rejected by their Sanhedrim and Crucified by them he shall rise from death and ascend to his Father and then send his Spirit on his Apostles thereby commissionating them to reveal his Gospel to all the world beginning from the place where God hath been pleased in a special manner to reside this most beautiful mount of Sion there he now presentiates himself and from thence he shall then begin to shine forth and inlighten the heathen world the preaching of his Gospel to all the world shall commence and proceed from thence 3. Our God shall come and shall not keep silence a fire shall devour before him and it shall be very tempestuous round about him Paraphrase 3. What is thus decreed shall certainly come to pass in its appointed time and be lookt on as an extraordinary and signal work of Gods power wherein much of his divine presence shall be discernible and the immediate attendants of it shall be very dreadful and terrible above that of the giving the Law to the Jews from Mount Sinai 4. He shall call to the Heavens from above and to the earth that he may judge his people Paraphrase 4. And it shall begin with a summons as to a solemn Assises for the examining the actions of men good and bad those that have resisted and despised the Messias and those that have subjected themselves to him All shall be judged by him the former punished and the latter rewarded And Angels and Men shall be summoned and called in to be executioners of these his judgments 5. Gather my Saints together unto me those that have made a Covenant with me by sacrifice Paraphrase 5. And the good Angels his ministers of preservation shall be appointed to take special care of all the pious believing Jews Mat. 24.31 Rev. 7.3 who have sincerely given themselves up to his service received the Christian faith and in their baptism made vow of performing it faithfully which adore and pray constantly to him and not to suffer any harm to come nigh to these 6. And the heavens shall declare his righteousness for God is Judge himself Selah Paraphrase 6. And so accordingly shall they do rescuing all faithful believers out of the calamities that attend the crucifiers A thing much to be taken notice of as an act of most
〈◊〉 〈◊〉 my footsteps where the Chaldee hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my feet As for the phrase washing their feet in the blood of the ungodly it literally signifies the plentifull effusion of the blood of wicked men which the godly live to see but figuratively to refresh as washing of feet was designed to weary travailers to recreate and withal to benefit and profit them as bathing was a principal part of the antient medicine and so besides the thankful acknowledgment of Gods mercy to them in thus destroying their enemies which is some refreshment to those that are under their persecution they receive profitable document also to cleave fast to God and the practice of all virtue which hath this assurance to be secured and remunerated in this life The Fifty Ninth PSALM TO the chief Musitian Altaschith Michtam of David when Saul sent and they watcht the house to kill him Paraphrase The fifty ninth Psalm was composed on a special occasion set down 1 Sam. 19.11 when after Sauls casting his javelin at David he fled to his own house and Saul sent messengers to watch the house in the night that they might slay him in the morning but David being by Michals help let down by a window escaped v. 20. This Psalm as the former was called his jewel and was set to the tune forementioned Psal 57. a. and committed to the Praefect of his Musick 1. Deliver me from mine enemies O my God defend me from them that rise up against me 2. Deliver me from the workers of iniquity and save me from the bloody man Paraphrase 1 2. O thou my most gratious God mine only Protector and Defender be thou pleased to interpose thine hand to rescue me out of the power of my wicked and blood-thirsty enemies 3. For lo they lie in wait for my soul the mighty are gathered against me not for my transgression not for my sin O Lord. 4. They run and prepare without my fault awake to help me and behold Paraphrase 3 4. Now is a season for this thy special interposition for the aid and relief of thy all-seeing Providence for now Saul and his servants have designed my death and though I never in the least provoked him but on the other side have deserved very well of him yet are they resolved to intrap and catch me and then to take away my life 5. Thou therefore O Lord God of hosts the God of Israel awake to visit all the heathen be not merciful to any wicked transgressor Selah Paraphrase 5 Now therefore O thou most powerful God which canst with the least bâ—ck of thine discomfit the strongest forces and hast promised to watch over thy faithful servants be thou pleased to shew forth thy just judgments among men to vindicate the innocent and to dissipate all obstinate wilful sinners see v. 8. and Psalm 10.16 This thou wilt certainly do who art the upright judge of all the word and though thou wilt pardon and accept upon their repentance and amendment the lapses of thy servants yet 't is certain that even in thy covenant of mercy there is no relief for the wilful and impenitent And this abodes most sadly to Saul at this time 6. They return at evening they make a noise like a dog and go round about the City Paraphrase 6. As hungry dogs that come home at evening and are very unquiet and go about the walls of the City for Carrion dead carcasses cast out thither or any thing else that may satisfie their hunger so do the servants of Saul pursue and seek after my life with the greatest impatience and greediness that is possible 7. Behold they belch out with their mouth swords are in their lips for Who say they doth hear Paraphrase 7. All their consultations and discourse is to contrive how they may take away my life and herein they go on unanimously no man among them makes conscience of duty as if there were never a God in heaven to observe and punish such injustice and violence 8. But thou O Lord shalt laugh at them thou shalt have all the heathen in derision Paraphrase 8. But thou O Lord art a beholder of all their actions as of all things else that are done in the world whosoever hath any design contrary to thee see v. 5. though thou permit him a while yet in thy season thou shalt disappoint and punish him This is the method of thy Providence over all the people of the world and thus shalt thou now do in this case disappoint and frustrate all them that watch to take away my life 9. Because of his strength will I wait upon thee for God is my defence Paraphrase 9. The God of heaven is the only safeguard and security the only means of protection I have or can pretend to therefore on him only will I depend for relief or rescue from this danger 10. The God of my mercy shall prevent me God shall let me see my desire upon mine enemies Paraphrase 10. All the good that can ever befal me comes from the meer grace and mercy of God on that therefore I wait with confidence and implore with humility that he will now timely afford it me and disappoint and discomfit mine enemies 11. Slay them not lest my people forget scatter them by thy power and bring them down O Lord our shield Paraphrase 11. As for the manner of it that must also be referred to the wisdom of thy choice to do it in such a way as may have the deepest and most lasting impression on the beholders and that it will not so probably do if thou involve them in one speedy universal slaughter which though it may affect the beholders at the time will be soon forgotten again but by some more lingring way scattering them first and then rendring them the objects of contempt casting them severally into a very low condition in their dispersions for that will continue to mind men of this work of thy vengeance to which all these evils are naturally consequent And this is the method that thou wilt now use in discomfiting them and defending me 12. For the sin of their mouth and the words of their lips let them even be taken in their pride and for cursing and lying which they speak Paraphrase 12. This have they justly brought upon themselves by their perjurious falseness and boldness their maligning and threatening those which never deserved ill of them and their continual going on and obstinate impersuasibleness therein 13. Consume them in thy wrath consume them that they may not be and let them know that God ruleth in Jacob unto the ends of the earth Selah Paraphrase 13. And thus shall God certainly deal with them sending punishment upon punishment till they be quite destroyed and this in so signal a manner that all that behold it shall discern Gods judgment in it and his particular Providence in the government of the world 14.
better be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may bring an understanding heart so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an understanding spirit Exod. 28.3 and Isai 11.2 and in many other places and then by that will be signified that knowing the terribleness of Gods wrath the want of which was matter of complaint v. 11. And so this is a facile and obvious rendring of these two verses Yet it is not amiss to mention other descants The Jewish Arab seems not to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 11. for wrath but according to an Arabick use of that word for consideration and so goes in his interpretation far different from others thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And who knows the power of thy wrath so as to consider thy fear As the number or according to the numbring of our age which is known that we might bring an heart of wisdome or wise heart Adding in a note that the meaning is that our days are numbred and known and if we did continually know or acknowledge the power of thy wrath and punishment as we acknowledge that our days and ages are fading we would come before thee with a wise heart and by repentance turn unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he seems to take not for the Imperative but for the preterperfect tense passive Abu Walid takes that in another sense and thus interprets it According to the measure of our age so discipline or chastise us exceed not measure in chastising us because our age is short c. and he compares it with Job 7.19 How long wilt thou not depart from me nor let me alone c. But this Kimchi in his Roots seems not to like of R. Moses mentioned by Aben Ezra thus makes the meaning He that knows the force of thy wrath and knows how to number our days the truth is known to him The Ninety First PSALM The ninety first Psalm is a meditation of the special security of the truly pious man who relies on God alone for it together with all other blessings of this world as the reward of his firm adherence to God 'T is affirmed by the Chaldee and LXXII and Latine to have been composed by David in reference perhaps to Gods being intreated for the land and removing the pestilence 2 Sam. 24.25 just as it was seizing on Jerusalem see note b. and hath its most eminent completion in the Messias 1. HE that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty Paraphrase 1. He that adheres to God that seeks and expects all his safety from his sole protection and accordingly qualifies himself for a capacity of that keeps in those ways to which God hath promised his safeguard shall be sure never to fail of receiving it His tenure cannot fail as being founded on so sure a title as is the promise of him that hath all power and dominion over all creatures in the world and can certainly and as undoubtedly will perform whatsoever he hath promised 2. I will say of the Lord he is my refuge and my fortress my God in him will I trust Paraphrase 2. This general never-failing axiom gives me confidence chearfully to repose my whole trust and affiance in God as the most sacred inviolable sanctuary the most strong provided impregnable fort the supreme and divine power that governs and over-rules the whole world and hath by his promise obliged himself never to destitute me that thus hang on him 3. Surely he will deliver thee from the snare of the fouler and from the noysome pestilence Paraphrase 3. In this safeguard I shall be secured from those dangers that are in the eye of man most unavoidable the most secret ambush that is most cunningly laid and the most killing poyson that propagates it self most insensibly 4. He shall cover thee with his feathers and under his wings shalt thou trust his truth shall be thy shield and buckler Paraphrase 4. For as an Eagle or other bird doth with her wings protect and secure her feeble young ones from all approaching dangers and to that safeguard they confidently resort without seeking or solliciting any other from whence and by analogy with which it is that in the Holy of holies the Cherubims with their wings overshadow the mercy-seat to signifie Gods gratious care and protection over all that there address themselves to him so shall God guard and defend me and in his protection will I repose all my hope and trust the power of the Almighty being abundantly sufficient and upon his promise given his fidelity ingaged to afford his continual defense to all that are thus qualified for it 5. Thou shalt not be afraid for the terror by night nor for the arrow that flieth by day 6. Nor for the pestilence that walketh in darkness nor for the destruction that wasteth at noon-day Paraphrase 5 6. To this it is consequent that I have no cause to apprehend with terrour either the most secret or the most open dangers the most unavoidable evils that can threaten destruction or mischief to me either by night or day 7. A thousand shall fall at thy side and ten thousand at thy right hand but it shall not come nigh thee Paraphrase 7 Those judgments which seise on multitudes of wicked men on every side of me shall like the plagues that swept away the Egyptians but past over the Israelites or the plague that slew seventy thousand from Dan to Beersheba but fell not on Jerusalem be forbidden to seise on me 8. Only with thine eyes shalt thou behold and see the reward of the wicked Paraphrase 8. All the sense of evil which I need fear is in its seising on others not on my self the beholding the untimely deaths of many others such as is by the law denounced to ungodly men but in time of epidemical diseases oft seises upon others as well as them 9. Because thou hast made the Lord which is my refuge even the most High thy habitation Paraphrase 9. I have placed all my affiance in the Lord and thereby secured my self of all the protection and safeguard that the Omnipotent Monarch of heaven and earth can bestow on me 10. There shall no evil befall thee neither shall any plague come nigh thy dwelling Paraphrase 10. By strength hereof no kind of mischief shall by any mishap befal or approach me 11. For he shall give his Angels charge over thee to keep thee in all thy ways Paraphrase 11. God having set a guard of his about me given charge to the holy Angels that always attend and execute his commands that as long as I cleave fast unto him they shall secure me from all manner of evil that his providence shall permit to approach me 12. They shall bear thee up in their hands lest thou dash thy foot against a stone Paraphrase 12. When any such approacheth those holy officers of his shall be ready with their aid
there were no Competition as it might be Chance so it might be Necessity too Thou art fain to be vertuous because thou canst be nothing else goodness must go for thy refuge but not thy choice were there no rival sin no competitor lust to pretend for thee 'T is therefore not only an act of wisdom but of goodness too observable in Gods wonderful dispensation of things under the Gospel to leave the Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the confines of two most distant people improveable into good and capable of evil like Erasmus's Picture at Rome or that vulgar Lie of Mahomet's Tomb at Aleppo betwixt two Load-stones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Synesius calls it a stake between God on one side and all the Devils in Hell on t'other made up of a Canaanite and an Israelite a law in the members as well as a law in the mind or as Antoninus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswasions in the members many Topicks of Rhetorick many strong Allectives to evil in the lower carnal part of the man as well as invitations and obligations to good in the upper and spiritual Thus did God think fit to dispose it even in Paradise it self the flesh tempted with carnal objects even before the first sin had disordered that flesh A Palate for the sweetness of the Apple to please and an eye for the beauty to invite as well as an upper Masculine faculty a Reason for commands to awe and threats to deter yea and it seems in Heaven it self and the Angels there where is no flesh and blood that officina cupidinum shop or workhouse of desires yet even there is an inlet for Ambition though not for lust a liableness to the filthiness of the spirit though not of the flesh or else Lucifer had still stood Favourite could never have forfeited that state of bliss And so 't is ever since in this inferiour Orb of ours Behold I set before thee life and death blessing and cursing on one side all the joys of Heaven to ravish and enrap thee the mercies of Christ to draw thee with the cords of a man with the bands of love to force and violence thy love by loving thee first by setting thee a copy of that heavenly passion to transcribe but then withal death in the other scale death which it seems hath something amiable in it too it would not be so courted else a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Macarius styles it a gallantry of Hell a purple garment of darkness that such sholes of men and I tremble to think and say so large a quantity of baptized Christians are so ambitious of sell all that 's comfortable and valuable in this life to purchase it And were there not both these set before us by God life on one side and death on t'other blessing on one side and cursing on t'other a double canvass for thy soul a rivalry a competition and somewhat on both sides amiable to somewhat in thee life to the immortal death to the perishing part of thee blessing to the rational divine cursing to the bedlam brutish part of thee the man of God could not go on as he doth in that place Deut. 30.19 therefore chuse life that thou and thy sons may live Were there but one in our reach 't were necessity still and not choice and that most absolutely destructive of all judgment to come Hell might be our Fate but not our Wages our Destiny but not our Reward and Heaven any thing more truly than a Crown of righteousness A Piece of the Philosopher there hath been a long while in the world that hath had a great stroke in debauching the Divine that the Understanding doth necessarily and irresistibly move the Will that whatever hath once passed the judicium practicum got not only the assent of the Judgment that 't is true but the allowance also that 't is good and fit to be chosen cannot chuse but be desired and prosecuted by the Will from whence the Divine subsumes that where Faith is once entered though that but a Speculative I wish it were not sometimes but a Phantastical Faith there Works must and will infallibly follow I confess it were admirable news if this were true if all that knew these things were sure to do them if there were no such thing possible as Sin against Light Sin against Gospel Sin against Conscience if the lives of Believers could not prove infidel the actions of those that acknowledge God that make no doubt of the truth of Christianity could not avoid or escape being Godlike and Christian if 't were but a flash of S. Augustin's wit that the wicked Infidel believes contrary to Faith the wicked Believer lives contrary to it There were then but one care left a Christian to be catechiz'd aright which the Solifidian calls Faith or to be confident of his own Election which the Fiduciary calls Faith and then Quis separabit any thing else will be wrought in me by Christ or that any thing else will be unnecessary to be wrought Instead of this Pagan Principle that ties up all in the chains of inevitable Fate if it be examin'd give me leave to mention to you one Aphorism of Christian Philosophy which is but the interpretation of the competition that now I speak of that the Will is no more necessitated to obey the suggestions of Reason than of the Sensual Appetite of the upper than the lower Soul that 't is an indifferent middle Faculty able to chuse the evil and refuse the good or to satisfie the Philosophers importunity which resolves it impossible to chuse the evil unless under the appearance of good you may take it in a clearer notion able to chuse the pleasant and refuse the honest to chuse the sensual carnal and refuse the intellectual spiritual good And that you may see the ground of this observe that the whole Man is made up of three parts Spirit Soul and Body 1. The Body or Flesh lusting against the Spirit And 2. the Spirit again lusting against the Flesh Those two Extremes perfectly contrary one to the other in their appetites and therefore called by the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one the Masculine t'other the Feminine part one the Monarch in the Soul t'other the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Commonalty one the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Master t'other the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Child one the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice and image of God in us t'other the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bestial part one the Man t'other the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the four-footed creatures in us And these are contrary the one to the other so that you cannot do or as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that you do not this is a consequent of that Contrariety you do not the thing that you would i. e. perhaps perfectly purely without some tack or mixture however I am sure not