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
the discomfiture and confusion of Davids enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee they shall be confounded both in the beginning and end of the verse and the Syriack instead of the latter hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perish and the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be made ashamed is to the same purpose and whereas some Copies have for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which might incline to the rendring it of their conversion or repentance whereto the Latine convertantur may seem to sound yet Asulanus's Impression and others have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be repulsed and others more largely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be turned backward and so the Arabick reads it which must needs belong to their flight That they put it in that mood of wishing is ordinary with them when yet the Hebrew is in the Indicative future sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be put to shame and so forward And this surely best connects with the former verse the Lord hath heard the Lord will receive my prayer and then as an effect of that All mine enemies shall be confounded c. The Seventh PSALM SHiggaion of David which he sang unto the Lord concerning the words of Cush the Benjamite Paraphrase The Seventh is stiled by a peculiar title not elsewhere used in this Book which yet signifies no more than a Song or Psalm of David a pleasant delightful ditty being indeed a cheerful commemoration of Gods continued kindness to and care of him and a magnifying his Name for it together with a confident affirmation or prediction that his enemies shall but bring ruine on themselves by designing to mischief him and this he sang unto the Lord on occasion of some malitious words delivered by some servant of Saul stirring him up against David 1 Sam. 26.19 The Chaldee Paraphrast misunderstands it as an interpretation of his Song made on the death of Saul to vindicate his no ill meaning in it v. 3. 1. O Lord my God in thee do I put my trust save me from all them that persecute me and deliver me Paraphrase 1. Thy many continued deliverances and wonderful protections which assure me of thy special kindness toward me make me to come to thee with affiance and confidence and to appeal only to thy peculiar favour and thy almighty power so frequently interessed for me and upon this account to importune and depend on thee for my present rescue from all my persecuters and opposers 2. Lest he tear my soul like a Lion renting it in pieces while there is none to deliver me Paraphrase 2. Shouldst thou withdraw thy aid one hour I were utterly destitute and then as the Lion in the wilderness prevails over the beast he next meets seises on him for his prey kills and devours him infallibly there being none in that place to rescue him out of his paws the same fate must I expect from Saul my rageful implacable enemy 3. O Lord my God if I have done this if there be iniquity in my hand Paraphrase 3. I am accused to Saul as one that seeks his ruine 1 Sam. 24.9 reproached by Nabal that I have revolted from him 1 Sam. 25.10 and that shews me that by many I am lookt on as an injurious person But O Lord thou knowest my integrity that I am in no wise guilty of these things I have not done the least injury to him I may justly repeat what I said to him 1 Sam. 26.18 What have I done or what evil is in my hand 4. If I have rewarded evil to him that was at peace with me yea I have delivered him that without cause is my enemy Paraphrase 4. I have never provoked him by beginning to do him injury nor when I have been very ill used returned any evil to the injurious he is my enemy without any the least cause or provocation of mine and being so I yet never acted any revenge upon him but on the contrary in a signal manner spared him twice when he fell into my hands 1 Sam 24.4 7. and c. 26.9 23. If this be not in both parts exactly true 5. Let the enemy persecute my soul and take it yea let him tread down my life upon the earth and lay mine honour in the dust Paraphrase 5. I shall be content to undergo any punishment even that he that now pursues me so malitiously obtein his desire upon me overtake and use me in the most reproachful manner and pour out my heart-blood upon the earth 6. Arise O Lord in thine anger lift up thy self because of the rage of my enemies and awake for me to the judgment that thou hast commanded Paraphrase 6. But thou knowest my guiltiness O Lord to thee therefore I appeal for my relief be thou gratiously pleased to vindicate my cause to express thy just displeasure against my malitious adversaries and calumniators and speedily exercise the same justice in taking my part against those that injure me which thou severely commandest the Judges on the earth to dispense to the oppressed 7. So shall the congregation of the people compass thee about for their sakes therefore return thou on high Paraphrase 7. This shall be a means to make all men admire thy works to address and repair and flock unto thee acknowledge thee in thy attributes and enter into and undertake thy service and let this be thy motive at this time to shew forth thy power and majesty to execute justice for me and to that end to ascend thy Tribunal where thou fittest to oversee and to judge the actions of men 8. The Lord shall judge the people Judge me O Lord according to my righteousness and according to mine innocency that is in me Paraphrase 8 Thou art the righteous Judge of all do thou maintain the justice of my cause and vindicate my perfect innocence in this matter 9. O let the wickedness of the wicked come to an end but establish the just for the righteous Lord trieth the heart and reins Paraphrase 9. God will now soon bring to nought the malitious designments of wicked men their sins will suddenly provoke and call down his judgments on them In like manner he will shew forth his justice in upholding and supporting the innocent such as he sees upon trial to be sincerely such for as all righteousness belongs to him the doing of all eminently righteous things bringing his fierce judgments on the obdurate and upholding and vindicating all patient persevering righteous persons when they are causelesly accused or persecuted so 't is his property also to discern the secretest thoughts and inclinations and accordingly to pass the most unerring judgments upon both sorts of them 10. My defence is of God which saveth the upright in heart Paraphrase 10. To thee it peculiarly belongs to deliver and vindicate those whom thou discernest to be sincere or inwardly upright and accordingly my trust is fixt wholly
on thee and my resort is only unto thee beseeching thee to shew forth thy power and fidelity for the preserving and securing me 11. God judgeth the righteous and God is angry with the wicked every day Paraphrase 11. God is a most righteous Judge 't is impossible he should favour the practices of unjust men by whom his purity is continually affronted and provoked though through his long suffering designed for their reduction he do for a while spare and not presently consume them 12. If he turn not he will whet his sword he hath bent his bow and made it ready Paraphrase 12. Till the wicked return and repent God seldom ceaseth to warn and threaten to prepare and sharpen as it were his sword for slaughter to bend his bow and make ready the arrow upon the string shewing him from time to time what severity he is to expect if he do not at length reform and that 't is meerly the compassion of this lover of souls to his creature that he thus gives him time and warnings and adds terrors also if by any means he may be brought home timely to repentance Another sense of this verse see in note c. at the end 13. He hath also prepared for him the instruments of death he ordaineth his arrows against the persecutors Paraphrase 13. On his farther continuance in this wicked course God still continues his decree to bring final vengeance on him in case he will not amend by all these warnings and yet is he a while longer pleased to spare if yet he may gain and reduce them 14. Behold he travaileth with iniquity he hath conceived mischief and brought forth falshood Paraphrase 14. And if still all Gods longanimity and mercy prove successless if it be perverted only into a meanâ— of incouraging him in mischievous ungodly treacherous designs attempts and actions 15. He hath made a pit and digged it and is fallen into the ditch which he made Paraphrase 15. The infallible consequent is that the mischief and ruine which he designs to others shall not seize on them but on himself and bring perpetual destruction upon him 16. His mischief shall return on his own head and his violent dealing shall come down on his own pate Paraphrase 16. All his attempts against other men his oppressions and violences shall when he least looks for it like an arrow shot up against heaven come down most sadly and piercingly upon his own head this is all the fruit he is likely to reap of his mischievous machinations 17. I will praise the Lord according to his righteousness and will sing praise to the Name of the Lord most high Paraphrase 17. This is a signal illustrious demonstration both of the omnipotence and just judgments of God mixt also with exceeding patience and longanimity toward sinners and challenges from every pious heart a grateful acknowledgement all lauds and praises most justly due to his supreme Majesty Annotations on Psal VII Tit. Shiggaion Whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes or what literally it imports will hardly be defined The use of it here and Hab. 3.1 the only places where 't is read in Scripture giving us no farther light than that in all likelihood it signifies a Song or Canticle Here 't is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psalm by the LXXII there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ode or Song and so the vulgar Latine here Psalmus David And that so most probably it signifies we may conclude from the consequent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he sang the verb in the Hebrew from whence is the ordinary noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Song or Canticle And so the Chaldee Paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Interpretation of the Ode which bâ— song adding by way of explication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he spake a Song But the origination of the word doth not readily give it this sense for the Radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in Hebrew and Chaldee signifies ignoravit or erravit and from thence in the place of Habakuk Aquila and Symmachus render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignorances and Theodotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntary sins and the vulgar Latine have forsaken the LXXII and render it ignorantiis ignorances and the Chaldee making a long Paraphrase of it brings it about to that sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 error or ignorance Only the Arabick reteins Song or Canticle and the Syriack leaves out all mention of it both here and there The Hebrews conjecture is not improbable that this word was the beginning of an old Hebrew Song to the tune of which this was to be sung and so was intituled by it But because there is no such word in use among the Hebrews for any thing else but a Song and because from thence regularly comes the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Habakuk 't is most probable that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies deleâ—â—atur is pleased or delighted Thus Prov. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render be ravisht the vulgar delectare be thou delighted and the Syriack be thou fed and so Prov. 20.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui delectatur whosoever is delighted saith the vulgar useth it luxuriously or voluptuously saith the Syriack so from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be an old word for a Song in respect of the delight and pleasure of the Musick of it And thus Abu Walid understands it here from the notion of delight or rejoycing Tit. Cush What is meant by Cush the Benjamite is made matter of question many from S. Hierome applying it to Saul a Benjamite and as some add the son of Kish and the words delivered by him 1 Sam. 22.8 but there is great difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chush and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kish and yet more between the son of Kish and Chush himself and others to Chushi the Archite but his name is written with ×— and so very distant and was Davids friend not enemy others to Shimei a Benjamite that is known to have cursed David 2 Sam. 16. but that was in the business of Absalom and the time of his rebellion to which this Psalm hath no propriety but to the matter of Saul But that which is most probable is this that Cush was some servant of Saul which had raised some malitious slander on David as if he sought to take away the Kings life and either his name Cush or else so stiled here from the name of the Nation Aethiopia ordinarily stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Aethiopians being servants of all Nations the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aethiopia taken for one of that Country as Canaan for a Canaanite might proverbially be taken for a servant Thus Amos 9.7 where the Hebrew reads Are ye not to me as the sons of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aethiopians the context inclines to interpret it
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
paying a feigned obedience to me 45. The strangers shall fade away and be afraid out of their close places Paraphrase 45. And these living in a languishing condition of fear and dread keeping close not daring to appear abroad for the terror that thy signal presence with me hath brought upon them 46. The Lord liveth and blessed be my rock and let the God of my salvation be exalted Paraphrase 46. Blessed and exalted be the name of the living Lord which hath given me strength and rescued me from all my distresses 47. It is God that avengeth me and subdueth the people under me Paraphrase 47. All this work of execution on mine enemies and of subduing them under me is to be attributed to him only 48. He delivereth me from mine enemies yea thou liftest me up above those that rise up against me thou hast delivered me from the violent man Paraphrase 48. To him therefore I desire to acknowledge both my rescue and my victory over all the forces that have been raised against me 49. Therefore will I give thanks unto thee O Lord among the heathen and sing praises unto thy name Paraphrase 49. And for this will I laud and magnifie thy holy name among all the people of the world And this shall be the sum of my lauds 50. Great deliverance giveth he to his King and sheweth mercy to his Anointed to David and to his seed for evermore Paraphrase 50. O thou which hast wrought these wonderful deliverances for him whom thou hast set up on the Throne which hast exalted me to this dignity and since incompast me with thy signal favour and mercy and wilt perpetuate the same to all my posterity that shall succeed me in the regal power if they continue to adhere faithfully to thee and wilt at length shew forth thy power and mercy in a most illustrious manner in the Messias the son of David whose Kingdom shall never have end To thee be all honor and glory and praise to all eternity Annotations oâ— Psalm XVIII V. 1. Rock Though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie a rock and so is used and rendred 〈◊〉 rock in most places yet by Synecdocâ— it sometimes signifies a tower or fort 2 King 14. â— because such are commonly for security built on rocks or hills and by Metaphore also any 〈◊〉 to which any whether Man or Beast is wont to resort because as Psal 104.18 is affirmed to rocks and hills they are wont to fly from approaching dangers Thus Psalâ— 42.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my rock is by the Chaldee rend◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my hope by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my 〈◊〉 â—er So when Isa 31.1 Israel is reproved for goiâ— down to Aegypt for help as to a refuge it is said â— 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render his rock or strong hold it mu◠〈◊〉 his refuge or those to whom he went down for help shall pass away for fear This therefore 〈◊〉 the fittest rendring of the word in this place the primitive notion of rock being after 〈…〉 which signifies that exaâ— and the â—dochâ— notion for a fort or 〈…〉 â—he verâ—â—ext wo◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my tower 〈…〉 and to that 〈◊〉 Chaldee agree who 〈…〉 it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my for◠〈…〉 or strong hold for 〈◊〉 the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my firmament and 〈◊〉 the Latine as Psal â—0 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength Apollinarius hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same sense the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my confidence or my hope All which are meant to signifie the Metaphorical and not Original notion of it V. 3. Worthy to be praised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies laudatum praised and so it is rendred both by the Interlinear and Castellio but the meaning of it will be best resolved on by the antient Interpreters that have not followed the phrase so literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII praysing I will call upon the Lord not reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some suppose but thus choosing to express the sense and so the Latine laudaus invocaâ—o the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a song or hyâ— I pour out prayers Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praising thee with prayers or joyning my praises and reâ— my doxologies and litanies together But the Arabick more expresly I will praise the Lord and call upon him and R. Tanchum I will call upon him and seek him with celebration and praise And this without question is the meaning of the Poetick phrase I will call on him being praised i. e. I will first praise then call upon him praise him for his past mercies and then petition for fresh the uniting of these two being the condition on which they may hope for deliverance from God A like phrase we have in Latine Laudatum dimisit he dismist him being praised i. e. first praised him then sent him away and many the like V. 5. Sorrows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things a cord and a pang of a womans travaile and which it signifies must be resolved still by the context 1. Heâ— where 't is joyned with incompassing it is most fitly to be understood in the foâ—er senses because ropes or cordes are proper for that tuâ— as for holding and keeping in when they are 〈◊〉 And thus I conceive it most proper to be renâ—d in the next verse where it is joyned with â—ar as 〈◊〉 which cords very well agree see Psalâ— 140. ◠〈◊〉 proud laid a snare for me and coâ— but pâ—gs 〈◊〉 â—vail do not The Chaldee indeed paraphrase it in that other sense of pangs distress hath compast not as a woman in travail which hath not strength to bring fâ— and is in danger to dye and the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the panâ— of death But it is usual for them thus to do when the same Hebrew signifies 〈◊〉 Greek words to take one of them for the 〈◊〉 and according 〈◊〉 from them taken by St. Luke 〈◊〉 2.24 〈…〉 â—ntion of loosing and 〈◊〉 hol◠〈…〉 restrein it to the other 〈◊〉 of 〈…〉 paâ—gs see Annot. â—on Act. ◠〈…〉 reads 〈◊〉 â—re and the 〈…〉 Cords And in the next verse the Chaldee 〈◊〉 the same word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a troupe 〈…〉 which may well be the meaning of the â—tive eâ—pression for a company which we call 〈◊〉 â—â—nd of souldiers much more an army incompass 〈◊〉 girâ— in as cords do and the Syriack there exâ—ly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cords of scheol beâ—ged me and so the margin of our English and therefore in all reason it must be so also in this 〈◊〉 V. 9. Come down This whole passage of 9. verses from v. 7. to 15. is but a Poetical descriptâ— of Gods executing vengeance on Davids 〈◊〉 And as in the New Testament Christs vengeance on his Crucifierâ— the Jews is frequently called the coming
and thou didst deliver them Paraphrase 4. We thy people have had long experience of thy mercy and fidelity our fathers before us in all their distresses have placed their full affiance in thee for rescue and deliverance and never failed to receive it from thee 5. They cryed unto thee and were delivered they trusted in thee and were not confounded Paraphrase 5. Upon their humble and constant and importunate addresses to thee they continually obtained deliverance from thee and never were discomfited or put to shame in their trusting or relying on thee 6. But I am a worm and no man a reproach of men and despised of the people 7. All they that see me laugh me to scorn they shoot out the lip they shake the head saying 8. He trusted on the Lord that he would deliver him let him deliver him seeing he delighted in him Paraphrase 6 7 8. Mean while I am an abject weak contemptible person reviled and set at nought by the vulgar and baser sort All that behold my present low condition think that I am utterly forsaken and so mock me and scoff at me for trusting in God or relying on any aid of his or taking any comfort or ground of hope from my being in his favour That these three verses have a largest and most literal completion in Christ in his crucifixion see note e. 9. But thou art he that took me out of the womb thou didst make me hope when I was upon my mothers brests 10. I was cast upon thee from the womb thou art my God from my mothers belly Paraphrase 9 10. But all this doth not discourage me I know thy protection hath hitherto supported me in my greatest distresses and weaknesses Thou broughtest me out of the womb of my Mother which duly considered was a greater deliverance than that I now want from thee and from that time didst sustain and uphold me when I was not able to do the least for my self When I came forth into the World I had no inheritance but thy special providence and preservation which if it had been but one minute suspended or withdrawn from me I had been immediately lost but this thou hast from my first conception thus long continued to me and thereby testified to me convincingly that as I have none to depend on but thee so I may on thee confidently repose my trust 11. Be not far from me for trouble is near for there is none to help Paraphrase 11. Now therefore in the approach of the greatest straits and the most absolute destitution of all humane aids be thou seasonably pleased to interpose thy assistance and not to forsake me utterly 12. Many bulls have compast me strong bulls of Basan have beset me round Paraphrase 12. My enemies are very strong and puissant and have besieged me very close brought me to great straits 13. They gaped upon me with their mouth as a ravening and a roaring Lion Paraphrase 13. And now are they ready to devour me and therefore as a Lion when he is near his prey makes a terrible roaring by that means to astonish the poor creature and make it fall down through the fright before him so do they now rave and vaunt and threaten excessively 14. I am poured out like water and all my bones out of joynt my heart is like wax it is melted in the midst of my bowels Paraphrase 14. My outward estate cannot better be resembled than by a consumptive body brought extreme low dayly pining and falling away very fast the bones starting one from the other see v. 17. and the very heart and most vital parts quite dissolved 15. My strength is dryed up like a potsheard and my tongue cleaveth to my jaws and thou hast brought me into the dust of death Paraphrase 15. The radical moisture so dryed up that there is no more left than in a brick or tile that comes scorcht from the kiln the tongue dry and not able to speak and the whole body ready to drop into the grave 16. For dogs have compassed me the assembly of the wicked have inclosed me they pierced my hands and my feet Paraphrase 16. For my enemies come about me as fiercely as so many dogs to rend and tear me a multitude of malitious people like a ravenous Lion have now got me into their power beset me and inclosed me on design to wound and destroy me This was most eminently fulfilled in Christ at his crucifixion that being a real piercing of his hands and feet and that caused by the importunate clamors of the Jewish fanhedrim and people and a more literal accomplishment of the words than belonged to David 17. I may tell all my bones they look and stare upon me Paraphrase 17. My civil state I say is as low as their state of body who have no flesh left on it whose bones consequently are so wide and distant one from another that they may be numbred as Christs were to be on another accasion by being naked and distended on the Cross and are thereupon lookt on as a prodigy and scoft at by all beholders as Christ also was upon the Cross Mat. 27.39 18. They part my garments among them and cast lots upon my vesture Paraphrase 18. They look on me as their prey and all that I have as their lawful spoil or pillage to be divided as by lot and distributed among them This also was more literally fulfilled in Christ John 19.23 24. when the soldiers having divided his upper garments into four parts finding his inner garment to be without scam would not tear it but rather cast lots who should have it 19. But be not thou far from me O Lord O my strength hast thee to help me Paraphrase 19. But be thou O Lord who art my only aid in a special manner present and with speed assistant to me 20. Deliver my soul from the sword my darling from the power of the dog Paraphrase 20. Rescue me now I beseech thee that am left destitute and helpless from the power and malice of these bloody men Or as applied to Christ thou shalt deliver me out of the grave and not permit the very jaws or power of death though it seize on me to detain me under its dominion 21. Save me from the Lions mouth for thou hast heard me from the horns of the Unicorn Paraphrase 21. And as formerly thou hast answered my prayers and preserved me from the strongest enemies when they most insolently exalted themselves against me so be thou now pleased to deliver me from those violent men who now are ready to devour me And thus was it fulfilled to Christ in his Resurrection 22. I will declare thy name unto my brethren in the midst of the congregation will I praise thee Paraphrase 22. And this shall give me continual matter of rejoycing and proclaiming thy wonderful goodness toward me and of making the most publick mentions of these thy unspeakable
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
righteousness of Christ thou mightest be able to say to him How should the world be condemned by one Adams sinning By which words of his it appears that this doctrine of the whole worlds being under condemnation for the sin of Adam was such as he thought no Jew would doubt of for else it could be no fit means to silence his objection against the redemption of the whole world by Christ To this of the Jews belongs their ordinary style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil formation which the Chaldee lightly vary into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning our evil affections or concupiscence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the formation of sin or proclivity to sin from their frame or fabrick So Eccl. 10.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flyes of death are by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil concupiscence which abiding at the gates of the heart brings the cause of death into the world and Psal 103.14 where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our frame the Chaldee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil concupiscence which impells us to sin So Psal 119.70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figment of the heart So say the Rabbins three men subdued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their concupiscence Joseph Gen. 39. Boaz Ruth 3. Phalati 1 Sam. 25.44 Where by the example of Joseph c. it is evident that the desire of carnal forbidden objects such as another mans wife is comprehended by them under this style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formation And this from Gen. 8.21 where of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imagination or formation or figment of the heart of man it is said that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil from the youth So in the Midras Tehillem on Psal 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Now the evil figment is born with a man and goes about with him all his days as 't is said the imagination of mans heart is evil from his youth and if it can find occasion to overthrow him when he is twenty years old or forty or seventy or eighty it will do so And this the Talmudists saith Buxtorfe observe to be called by seven names in Scripture 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreskin 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unclean 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the enemy or bater 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stumbling-block 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stone 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden thing What they say of these is much of it indeed phansiful and Talmudical and their writings are too full of such stuff to be here set down See Buxtorf Lex Rabbin who farther refers the reader to Caphtor fol. 55.1 Cad habkemach fol. 35.2 Afcat Rochel fol. 12.1 In the forecited place of Succa they add that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in time to come God shall bring the evil figment or evil concupiscence and slay it before the just and unjust and that as long as the just live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they fight with their concupiscences Berish Rabba sect 9. elsewhere 't is given for a rule that this concupiscence is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that i. e. the future world See Basra fol. 58.1 So the question being asked in Sâ—nhedr fol. 91.2 from what time this evil figment obteins dominion on a man whether from time of his birth or of his formation in the womb the answer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the time of his formation c. The like dispute is in Beresh Rab. sect 34. Elsewhere they say that in the beginning 't is like a thred of a spider but in the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is like a cart-rope and again that at first it is as a stranger afterward as a guest and at length 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Master of an house See More Neu. par 3. c. 22. and Vaiikra Rabba Sect. 17. The beginning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sweet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the end bitter So R. Solomon on Psal 78.39 for the wind that passeth away and cometh not again reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil figment hidden in the heart which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goes when a man dyes and returns not again And Midras Tehill to avert the argument drawn from that text against the resurrection of the dead says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil figment is meant in this place not the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which goes with a man at the hour of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and returns not with him at the hour of the resurrection of the dead So when Ps 16.3 there is mention of the saints that are in the earth Midras Tehill understands the words as of those that lye buryed there adding God calls not here the righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints till they be buryed in the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the evil figment is in a man in this age and as it follows God doth not fully confide in man till he be dead So Kimchi on Ps 103.14 and Aben Ezra on this very verse of Psal 51. where he resolves the Psalmists meaning to be that in the hour of his nativity the evil figment was planted in his heart and on ver 10. that this evil concupiscence had drawn him to sin and therefore he prays to God that he would help him against the evil figment that he might no more be misled by it or admit sin To conclude the Talmud it self tract Berach hath a very sober and Orthodox account of this matter And so this may suffice for the second thing the notion of Davids being born and conceived in sin Thirdly then it may be demanded how this mention of his conception and birth in sin comes in here or how it is a fit ingredient in a penitential Psalm the humbling himself for so many gross actual sins as he stood guilty of at this time And the reason of the doubt is because the sin of our conception and birth being no act of our own wills and yet farther a spring of all our corrupt streams a strong tendency to our actual sins the mention of that might seem rather a means of extenuating than aggravating our actual guilts To this I answer 1. that if Christ the second Adam had not repaired the errors of the first Adam if original corruption had inevitably betrayed David to his adultery and murther c. if he had not had power to resist his corrupt inclinations or repress them from breaking out as they did into those gross sins there would then be reason in the objection But the doctrine of Original sin supposes not any such inevitable necessity but on the contrary acknowledges the gift of Christ to be an antidote fully proportioned to the poison of our nativity and his grace a sufficient auxiliary to inable men not only to resist but overcome temptations and in some degree
interprets it and so the phrase is used Mat. 24.51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall set him his portion with hypocrites assign him the same condition that such have But the portion of foxes may more probably signifie the prey of those wild creatures there being a sort of larger foxes in those countreys called usually Jackales which feed on dead men and will dig them out of their graves to eat them and so to be left unburied or buried at large in the field will be to be made a portion for such beasts The Syriack that reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat to or for the foxes understood it thus and the LXXII and vulgar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partes vulpium erunt the foxes portions shall they be i. e. cast out for these wild beasts to feed on The Jewish Arab hath another understanding of these two verses those that seek after my soul to destroy it shall go down into the lower parts of the earth i. e. seek into holes and caves after my soul descend in their search after it under the mountains of the earth intending to draw it out to the edge of the sword and make it a portion for foxes V. 11. Sweareth 'T was an ordinary token of respect to Kings for their subjects in swearing to mention their names so 1 Sam. 1.26 and 20.3 and 2 Sam. 15.21 and in several other places And 't is Solomon Jarchie's gloss that this is meant here The Sixty Fourth PSALM TO the chief Musitian A Psalm of David Paraphrase The Sixty fourth Psalm is a prayer for deliverance with a just complaint of his enemies and a prediction of Gods signal destructions upon them 1. Hear my voice O God in my prayer preserve my life from fear of the enemy Paraphrase 1. Blessed Lord let my humble supplication I beseech thee find audience with thee deliver me from the dangers I am in through the malice of men 2. Hide me from the secret counsel of the wicked from the insurrection of the workers of Iniquity Paraphrase 2. They are secretly contriving my ruine and openly break out in tumults against me in a most unjust and wicked manner O be thou my refuge and sanctuary to which I may with confidence resort for safety 3. Who whet their tongue like a sword and bend their bowes to shoot their arrows even bitter words 4. That they may shoot in secret at the perfect suddenly do they shoot at him and fear not Paraphrase 3 4. The first instruments of their malice are their slanders and calumnies and those are prepared and sharpened and shot like poysoned darts or arrows against me but being without all ground of truth they are secretly and clancularly disseminated falling upon me when I least foresaw or expected them 5. They incourage themselves in an evil matter they commune of laying shares privily they say who shall see them Paraphrase 6. And when they meet they ingage and fortify one another in their mischievous designs consult how to contrive them so secretly that they shall not possibly be foreseen or escaped 6. They search out iniquity they accomplish a diligent search both the inward thoughts of every one of them and the heart is deep Paraphrase 6. And indeed their industry is great there is nothing that can contribute to their ends but they find it out through the depth of their malice and policy 7. But God shall shoot at them with an arrow suddenly shall they be wounded Paraphrase 7. But in the midst of all this subtil contrivance that no man can see God shall discover disappoint and unexpectedly destroy them 8. So they shall make their own tongue to fall upon themselves all that see them shall flee away Paraphrase 8. Their tongues by which they thought to hurt others shall in the event bring mischief upon themselves By the death of Saul and his sons he shall strike the whole Army with a sudden consternation they shall fly and then all that behold it shall forsake their dwellings and fly also 9. And all men shall fear and shall declare the work of God for they shall wisely consider of his doing Paraphrase 9. And dread the righteous judgments of God acknowledging it to be his peculiar work of vengeance that befalls them 10. The righteous shall be glad in the Lord and shall trust in him and all the upright in heart shall glory Paraphrase 10. And on the other side all pious men shall have matter of rejoycing and of affiance in God and none that thus adhere to him shall be disappointed or frustrated by him Annotations on Psalm LXIV V. 3. Bend From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go is the same word used for extending sending out directing making to go and so is applied sometimes to grapes or olives in a press and then signifies to squeeze out the juice by beating or treading them Isa 63.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that treads or presses in the wine-press and in many other places sometimes of corne in the floore and then 't is to thrash Jer. 51.33 sometimes to a way whence the known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a way Psal 107.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and led or directed them But most especially 't is used of a bow or arrows if of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bow then 't is to bend it if of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrows then 't is not so properly to shoot as to prepare or direct them So Psal 58.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he directeth or prepareth his arrows so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they direct or aime or make ready their arrows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bitter word i. e. a calumniating speech to be sent as it were a dart or arrow out of the mouth Parallel to which is that of Jer. 9.3 where being applied to the tongue as to a bow that shoots out lying words as arrows it must be rendred bend but here applied to words as arrows direct and not bend To this accord Abu Walid and R. Tanchum who from the use of the word render it who set their arrows on the string not shooting as yet but setting them ready to shoot And thus it best agrees with what follows v. 4. that they may shoot in secret c. The LXXII for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrows read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bow and generally joyn it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bent and the Chaldee according to the nature of a Paraphrast joyn bending the bow and anointing the arrows But the Syriack herein follow them not but read they whet their tongue as a sword and their speech as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an arrow for so sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies where that which is proportionable to whetting the sword is preparing or setting upon the string the arrows by way of preparation for shooting V. 4. Fear not It is not easie
exterminate the people and whole nation of the Jews his crucifiers 2. As smoak is driven away so drive them away as wax melteth before the fire so let the wicked perish at the presence of God Paraphrase 2. As soon as God appears they vanish and are routed immediately smoak doth not turn into air wax doth not melt at the heat of the fire more speedily And as certainly and suddainly shall the either melting or vanishing conversion or destruction of the Jews follow the resurrection and ascension of Christ As soon as he is ascended the apostles shall set on preaching and begin first at Jerusalem and Judaea and by that time they have gone through all the cities of Judaea and converted all that are perswasible Christ shall come in judgment on the obdurate Mat. 10.23 the Roman Eagles or armies Mat. 24.28 with the Ensign of the Eagle in that very generation v. 34. wherein Christ ascended shall besiege and take Jâ—rusalem destroy the Temple and take away both their place and nation And though this were some years about forty before it was finished yet with God with whom a thousand years are but as one day 2 Pet 3.8 these forty years are but proportionable to a moment and so to that space which is required to the vanishing of smoak or melting of wax before the fire and so the Lord is not slack concerning his promise v. 9. this praediction of the greatest swiftness of destroying his enemies hath its due completion 3. But let the righteous be glad let them rejoyce before God yea let them exceedingly rejoyce Paraphrase 3. And this shall be matter of the highest superlative joy to all pious men who have answers to their prayers from the presence of God in the Ark but most eminently to all faithful obedient servants of Christ who shall in a notable manner be delivered out of that common calamity wherein the unbelieving Jews shall be involved and by the power of Christs Spirit in their hearts chearfully received and made use of be ascertain'd of their portion in eternal heaven 4. Sing unto God sing praises to his name extoll him that rideth upon the heavens by his name Jah and rejoyce before him Paraphrase 4. He that thus presentiates himself in the Ark as also the Messias that shall be born and rise again in our flesh is no other than the supreme omnipotent God of heaven and earth creator first mover and ruler of the uppermost heaven and all under it let all the world worship and acknowledge and magnifie him as such and take pleasure in performing obedience to him 5. A Father of the fartherless and a Judge of the widows is God in his holy habitation Paraphrase 5. Though he inhabites the highest heaven yet is he pleased here below to exhibite himself in the Ark first and after in our humane flesh to relieve and patronize all that are in distress to heal the broken in heart those that are opprest with the burthen of their sins and so supply all other even secular wants to all that by humble devout prayer and reliance on him are qualified for it 6. God setteth the solitary in families he bringeth out those which are bound with chains but the rebellious dwell in a dry land Paraphrase 6. He is made up all of pity and compassion to all that are in want and distress that serve and wait on him brought the Israelites out of Egypt their state of hard slavery and punished their oppressors very heavily and so constantly supplies all his servants wants And this in an eminent manner shall be the work of the Messias by his miracles going about doing good and healing diseases but especially by his death working spiritual redemption the most soveraign mercy for our souls whilst the impenitent infidels that resist and frustrate all his methods of grace and merey are finally forsaken by him 7. O God when thou wentest forth before thy people when thou didst march through the wilderness Selah 8. The earth shook the heavens also dropt at the presence of God even Sinai it self was moved at the presence of God the God of Israel Paraphrase 7 8. God at his bringing his people with an high hand out of Egypt into Canaan conducted them through the wilderness in a pillar of cloud and fire to denote his special providence over them and bringing them to Mount Sinai delivered them his Law in a most solemn dreadful manner the earth trembling Exod. 19.18 and the air sending out thunder and lightning and a thick cloud of tempestuous rain v. 16. as a token of his presence there and an essay of the terrible account that should be exacted on those that obeyed not this Law And in the like dreadful manner shall Christ after his ascending to heaven come to visit his crucifiers and avenge all impenitent unbelievers 9. Thou O God didst send a plentifull rain whereby thou didst confirm thine inheritance when it was weary Paraphrase 9. When they were in great distress in the wilderness for want of food God made abundant provision fâ—r their refreshment and sustenance by sending them together with the thunder plentiful rerefreshing showres by raining down quails and Manna from heaven and above all the divine irrigation of the Law was thence distill'd And so shall the Messias make his spiritual supplies in great abundance to the comfort of all humble penitent hearts that are sensible of their wants and that ardently desire and pray to him for the supply of them 10. Thy congregation hath dwelt therein for thou O God hast prepared of thy goodness for the poor Paraphrase 10. And so the wilderness became an habitable place or constantly Gods holy Angels went along with them to defend and conduct and provide for them Instances of Gods gracious and special providence and protection over all those that stand in need of him and faithfully serve and humbly wait on him And parallâ—l to these Christ at his departure from the world shall leave his Apostles and their successors called Angels of the Churches Rev. 2. and 3. to provide for the spiritual wants of all his faithful disciples all docible Christians 11. The Lord gave the word great was the company of those that published it Paraphrase 11. And continually from time to time God gave us victories over the nations abundant matter of praise and triumph which the train of singing women mustering themselves up in another army according to their wont set forth in their triumphant hymns A type of the victories over death and hell by the resurrection of the Messias which the women in like manner Mary Magdalen c. should first publish to the Disciples and they preach to the whole world 12. Kings of armies did fly apace and she that tarried at home divided the spoil Paraphrase 12. To this or the like purpose that all the Canaanitish Kings with their forces that opposed or stood out against them
death as among us apprehending or taking or seizing on being phrases primarily used in judicature for the Officers apprehending of malefactors are vulgarly used of diseases and death it self A fourth interpretation of the word the LXXII on that place of Isaiah do suggest rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we know signifies a conspiration or conjunction of many and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquity is used of Simon Magus when he would have bought the gifts of the spirit of God out of a Satanical design the more advantageously to oppose and set up against Christ see note on Acts 8. e. This is the frequent importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligae colligationes conspirationes to which David de Pomis told us the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is equivalent and that the sense may possibly bear also there are no conspiracies for their deaths wicked men being of all others the safest in this respect good men being hated and conspired against by evil men but good men conspire not against evil Of these four possible senses the first and second together seems most probable that the wicked men have no pangs or assaults of pains and torments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringing them to their deaths Castellio renders it in Latine stile non sunt necessitates quae eos enecent there are no necessities to cut them off no fatal destinies to bring them to their end such were diseases and the rest which the Poets feign'd to come out of Pandora's box Our vulgar hath not mistaken the sense when they read they are in no peril of death To this accords what here follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our rendring of it their strength is firm or fat as Eglon Jude 3.17 is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very fat man noting an athletick health and habit of body that is the firmest and most robustious farthest removed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consumptive or emaciating sicknesses and so from all danger of death The LXXII render the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no rest so the Arabick understands it and so saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies rest and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Lucian is to ly upon the back and look up the posture of rest in their death and firmament in their scourge and the Latine non est respectus mortâ— eorum firmamentum in plagâ eorum there is no respect to their death and firmament in their plague 'T is not easie to divine what they meant by these expressions unless perhaps reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the notion of renitence refusing denying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius it signifies to deny refuse not to consent the meaning may be that they have no aversion to or at their death they die in a good old age without any violent disease to bring them to it nor is there any firmness in their scourge the diseases or afflictions that befall them are quickly over again continue not long upon them But the Latine will not be brought to this sense It may be non est respectus morti eorum may signifie they do not think of dying and then that will not be far from the sense though with the words it have no affinity Our former English which most frequently follows them hath here happily departed from them and rendred it fully to the sense they are in no peril of death but are lusty and strong But still it must be acknowledged there is great difficulty in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether × be radical or no. If it be not and if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew may be thought to have the like notion to what it hath in Arabick to signifie first then very agreeably to what went before it would thus be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the former part of their life is healthy free from diseases or maladies according to the usual notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arabick Or if it be radical and have any affinity with the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pain or grief then it would be in consort with the former still but it i. e. their death is free from pain But these conjectures are without authority Abu-Walid then makes × radical and takes it to signifie porticus the porch or as some times it doth the whole temple and then understanding ב the note of comparison he renders it they are firm and sound as the porch or temple i. e. as such a strong building as Psal 117. he prays that their daughters may be as corner-stones polished after the similitude of a palace This interpretation is mentioned as by Aben-Ezra so by Kimchi in his Commentary and also in his Roots in the name of R. Jonah i. e. Abu-Walid without any censure though he bring also the other interpretation making × an affix and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie strength as also Aben. Ezra doth The Jewish Arab interpreter making × an affix takes the other for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps thus rendring the verse there are no bonds of or from their destruction nor danger but they say perhaps they shall recover or be in health as if it were literally healthful is their perhaps or that which they perswade themselves of not thinking themselves in danger of death Aben-Ezra also hath another rendring taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a palace and understanding ב they or every of them is in health in his palace In this variety it may be best to adhere to that of our English reading × as an affix and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for strength of body V. 5. Men In this verse the critical difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be respected The former from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doluit aeger fuit signifies a painful sickly calamitous estate and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the labour from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doluit male habuit denotes sickness or pains or other such kinds of misery which bring anguish and faintings with them which the LXXII fitly express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lassitudes used also for diseases or sickness But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a more general word for any sort of man any son of Adam any mortal which by bearing sinful flesh is subject to afflictions of all sorts noted here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strike or scourge which the LXXII fitly express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine by flagellari And so as the former phrase denotes the sorrow or pain or sickness of the diseased or weak so this latter to be stricken or scourged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with man signifies all other kind of afflictions which befall men
locusts Exod. 10.4 came and swept utterly away v. 5. 36. He smote also the first-born in their land the chief of all their strength Paraphrase 36. In the last place he sent his destroying Angels in the depth of the night to kill every first-born the prime and stoutest and most valued both of man and beast through all the land from Pharaoh to the meanest person in Aegypt ch 11.5 and 12.29 37. He brought them forth also with silver and gold and there was not one feeble person among their tribes Paraphrase 37. And upon this last judgment they were urgent and importunate to have them gone Exod. 12.31 33. And the children of Israel took all the houshold-stuff that they had and God gave them favour in the sight of the Aegyptians Exod. 11.3 and 12.36 so that they lent them many rich jewels and denied them nothing that they required Exod. 12.35 36. And one circumstance more there was very considerable that at this time of their going out in this haste there was not one sick or weak person among all the people of Israel not one by impotence or sickness disabled for the march but all together and in one host or army went out from the land of Aegypt which strange remark of Gods providence though it be not exprest in the story is yet intimated Exod. 12.41 38. Aegypt was glad when they departed for the fear of them fell upon them Paraphrase 38. And now the Aegyptians were instructed by their plagues not onely to be content to lose these their so profitable servants but even rejoyced and lookt upon it as a deliverance to themselves that they were thus rid of them and so as they hoped of the sufferings which the deteining them against Gods command had brought upon them So terribly were they amated at the death of their first-born that they cryed out they were all but dead men if they did not presently atone God by dismissing them Exod. 12.33 39. He spread a cloud for a covering and fire to give light in the night Paraphrase 39. In their march God conducted them in a most eminent manner by his Angels in a cloud encompassing their hosts and that cloud so bright and shining that in the dark of the night it lighted them and gave them an easie passage Exod. 13.21 22. 40. The people asked and he brought quails and satisfied them with the bread of heaven Paraphrase 40. As they past through the wilderness of Sin and wanted food and murmured God pardoned their murmuring and furnished them with quails a most delicious sort of flesh and instead of corn for bread he sent them down in a showre from heaven bread ready drest or prepared and thence called Manna and that in such plenty that every man had enough Exod. 16.16 41. He opened the rock and the waters gushed out they ran in the dry places like a river Paraphrase 41. At Rephidim when they murmured for water Exod. 17. God appointed Moses to strike the rock in Horeb v. 6. and there came out water in such plenty that it ran along see Psal 78.20 and as the Jews relate attended them in a current or stream through the drought of the desart so that we hear no more of their want of water till they came to Cadesh see note on Cor. 10. b. and then took a contrary way in their journeying 42. For he remembred his holy promise and Abraham his servant Paraphrase 42. And all this an effect of his own free mercy in discharge of his promise made to Abraham whose fidelity to him God was pleased thus to reward upon his posterity 43. And he brought forth his people with joy and his chosen with gladness 44. And gave them the lands of the heathen and they inherited the labour of the people Paraphrase 43 44. And so at length having brought out his people with so much glory victorious and triumphant out of Aegypt he possest them of the promised Canaan cast out the old inhabitants before them for their pollutions and idolatries and planted this his peculiar people in their stead 45. That they might observe his statutes and keep his laws Praise ye the Lord. Paraphrase 45. And all this not that they should indulge to riot and imploy their plenty in lusts and pleasures or grow fat and wanton but that being thus richly supplied wanting no manner of thing that is good having nothing of encumbrance or diversion but on the contrary all kinds of encouragements to piety they should therein constantly exercise themselves according to the ingagements and obligations incumbent on those that had received such a succession of miracles of mercies from God a type of that duty now incumbent on us Christians upon far greater and more considerable obligations that especially of our redemption by Christ from the power as well as the guilt of sin and return him the tribute of sincere obedience for ever after approve themselves an holy peculiar people to him zealous of good works And in so doing let us all indeavour uniformly to praise and magnifie and glorifie the name of God Hallelujah Annotations on Psal CV V. 3. Glory ye That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the reciprocal conjugation is yet to be here rendred in the active sense is agreed on both by the Chaldee and Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the former praise in his name and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praise to his name where as ב in so ל to is certainly a Pleonasme as v. 15. both ב and ל are in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his anointed and his prophets and the whole phrase signifies no more than the Latin of the Syriack expresses Laudate nomen sanctitatis ejus praise the name of his holiness just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing God and in God are all one the preposition being abundant very frequently The LXXII indeed and the Latin reade it in the passive sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laudamini in nomine sancto be ye praised in his holy name but this certainly without any propriety of expression the praises of God and not of our selves being the duty to which we are invited in this Psalm V. 4. His strength For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength the LXXII seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strengthened and accordingly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin confirmamini be confirmed and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strengthened and so the sense would well bear seek the Lord and be confirmed let all your strength be sought from him so the Jewish Arab Seek the Lord and seek that he would strengthen you or strength from him or you shall certainly be strengthened if by prayer you diligently seek him But we need not change the reading for the gaining this sense This Psalm was composed for the constant use of the Sanctuary and then 〈◊〉 〈◊〉
Then they cried unto the Lord in their trouble and he saved them out of their distress 14. He brought them out of darkness and the shadow of death and brake their bands in sunder Paraphrase 10 11 12 13 14. In like manner is he pleased to deal for those that are in prison and expectation of present death when in this valley of Achor they fly to him for rescue 'T is most just and so most ordinary with God to deliver men up to be chastised for their sins when they are so proud and stout as to resist or neglect the commands of God 't is but seasonable discipline to exercise them with afflictions to bring distresses upon them persecution imprisonment c. thereby to teach them that necessary lesson of humility And if then they shall speedily return to him that strikes and with obedient penitent hearts and fervent devotions indeavour to attone him he will certainly be propitiated by them and deliver them out of their distresses be they never so sharp and in the eye of man irremediable 15. O that men would praise the Lord for his goodness and for his wonderfull works to the children of men 16. For he hath broken the gates of brass and cut the bars of iron in sunder Paraphrase 15 16. This certainly is another act of his special and undeserved bounty and withall an instance of his omnipotence thus to rid them of those gyves that none else can loose to preserve those that in humane judgment are most desperately lost and abundantly deserves to be acknowledged and commemorated by us 17. Fools because of their transgression and because of their iniquity are afflicted 18. Their soul abhorreth all manner of meat and they draw near unto the gates of death 19. Then they cry unto the Lord in their trouble he saveth them out of their distresses 20. He sent his word and healed them and delivered them out of their destructions Paraphrase 17 18 19 20. So again when the follies and stupidities of men betray them to wilfull sins and God punisheth those with sickness and weakness brings them so low that nature is almost wholly exhausted in them and present death is expected if from their languishing bed they shall apply themselves to the great and sovereign Physician forsake the sins that brought this infliction upon them and thus timely make their solid peace with heaven and then pray themselves and others see Jam. 5.14 15 16. Ecclus 38.9 imploring his gracious hand for their recovery there is nothing more frequently experimented than that when all other means fail the immediate blessing of God interposeth for them and restores them to life and health again 21. O that men would praise the Lord for his goodness and for his wonderfull works to the children of men 22. And let them sacrifice the sacrifice of thanksgiving and declare his works with rejoycing Paraphrase 21 22. And this certainly is a third instance of God's infinite power and goodness this of unhoped unexpected cures of the feeblest patients which exacts the most solemn gratefull acknowledgments from those that have received them from his hand 23. They that go down to the sea in ships and doe business in great waters 24. These see the works of the Lord and his wonders in the deep 25. For he commandeth and raiseth the stormy wind which lifteth up the waves thereof 26. They mount up to the heaven they goe down again to the depths their soul is melted because of trouble 27. They reel to and fro they stagger like a drunken man and are at their wits end 28. Then they cry unto the Lord in their trouble and he bringeth them out of their distress 29. He maketh the storms a calm so that the waves thereof are still 30. Then are they glad because they be quiet so he bringeth them unto their desired haven Paraphrase 23 24 25 26 27 28 29 30. So again the great navigators traffickers and merchants of the world when in their voyages by sea they meet with terrible amazing tempests wayes that toss their ships with that violence as if they would mount them into the air and at another turn douse them deep into the vast Ocean as if they would presently overwhelm them and the passengers are hereby stricken into sad trembling fits of consternation and amazement and expectation of present drowning in this point of their greatest danger they oft experiment the sovereign mercy and power of God and receive such seasonable returns to their devout prayers that they find the storm presently turned into the perfectest calm and by the friendliest gales are safely wafted to that port which they designed to sail to 31. O that men would praise the Lord for his goodness and for his wonderfull works toward the children of men Paraphrase 31. And this certainly is a fourth most eminent instance of God's infinite power and goodness which exacts our most fervent offerings of praise and thanksgiving 32. Let them exalt him also in the congregation of the people and praise him in the assembly of the Elders Paraphrase 32. And not onely such as are sent up to God from our single breasts or closets but it deserves the most solemn publick commemorations in the Temple in the united laâ—ds of the whole congregation Elders and people answering one the other 33. He turneth rivers into a wilderness and the water-springs into dry ground Paraphrase 33. The same act of his power and providence it is to convert the greatest abundance of waters into perfect drought 34. A fruitfull land into barrenness for the wickedness of them that dwell therein Paraphrase 34. Thereby to punish those with utter sterility and fruitlesness after the manner of his judgments on Sodom whose plenty had been infamously abused and mispent on their lusts 35. He turneth the wilderness into a standing water and dry ground into water-springs 36. And there he maketh the hungry to dwell that they may prepare a city for habitation 37. And sow the fields and plant vineyards which may yield fruits of increase 38. He blesseth them also so that they are multiplied greatly and suffereth not their cattel to decrease Paraphrase 35 36 37 38. And the same act again it is of his bounty and power together to improve the barrennest desart into the fruitfullest pastures most commodious for habitation and plantations and thither to bring those who had formerly lived in the greatest penury and by his auspicious providence onely without any other observable means to advance them to the greatest height of wealth and prosperity of all kinds making them a numerous and powerfull nation remarkable for the blessings of God upon them 39. Again they are minished and brought low through oppression affliction and sorrow 40. He poureth contempt upon Princes and causeth them to wander in the wilderness where there is no way 41. Yet setteth he the poor on high from affliction and
lives are made up of receiving and celebrating mercies and deliverances from God such as his omnipotent hand worketh for them either without the assistance of humane aids or so as the success is eminently imputable to God and not to man 17. I shall not dye but live and declare the works of the Lord. Paraphrase 17. And having received this instance of his mercy at this time being now secured from my greatest dangers what remains for me but to spend my whole age in proclaiming the power and mercy and fidelity of my deliverer and call all men off from their vain and weak trusts the arm of flesh to this more skilfull and politick dependence on God 18. The Lord hath chastened me sore but he hath not given me over unto death Paraphrase 18. God hath most justly delivered me up to be severely punisht pursued and hunted by my enemies but then hath seasonably delivered me out of their hands and not permitted me to be overwhelmed by them 19. Open to me the gates of righteousness I will go into them and I will praise the Lord. 20. This gate of the Lord into which the righteous shall enter Paraphrase 19 20. The sanctuary of God the holy place whither all good men resort to petition mercies and to acknowledge them when they are received is that to which as I am most bound I will now make my most solemn address and there commemorate God's mercies to me Or I will make use of all occasions as may make way for the praiâ—â—ng God 21. I will praise thee for thou hast heard me and art become my salvation Paraphrase 21. Proclaiming to all the gracious returns I have received to my prayers the abundant and seasonable deliverances which God hath afforded me 22. The stone which the builders refused is become the head-stone of the corner 23. This is the Lord 's doing it is marvellous in our eyes Paraphrase 22 23. And now may all the assembly of Israel rejoyce and joyn in their congratulations that being now fallen out in King David's exaltation to the throne and much more eminently in the resurrection and ascension of the Messiah which is ordinarily said whether by way of History or Parable that the stone which in the laying the foundation of some eminent building was oft tried by the builders and as oft rejected by them as unfit for their use to any part of the fabrick and thereupon cast among and covered over with rubbish was at length when they wanted a stone for the most eminent use the coupling and joynting the whole fabrick together found most exactly fitted for the turn and so put in the most honourable place the chief corner of the building A thing so unexpected and strange that it was with reason judged as special an act of God's providence as if it had been sent them down immediately from heaven As strange was it and as imputable to God's special hand that David of no eminent family the son of Jesse and withall the youngest and most despised of his brethren should be in Saul's stead exalted by God to the regal throne and being for this driven by Saul from his court and pursued as a partridge on the mountains should yet continually escape his hand and be peaceably placed in his throne And so yet farther in the mystery that the Messiah the son of a Carpenter's wife with him brought up in the trade that whilst he made known the will of God had no dwelling-place that was rejected by the chief of the Jews as a drunkard and glutton and one that acted by the Devil as a blasphemous and seditious person and as such put to the vilest death the death of the Cross and was held some space under the power of the grave should be raised the third day from death taken up to heaven and there sit in his throne to rule and exercise regal power over his Church for ever This certainly was a work purely divine and so ought to be acknowledged and admired by us 24. This is the day the Lord hath made we will rejoyce and be glad in it 25. Save now I beseech thee O Lord O Lord I beseech thee send now prosperity Paraphrase 24 25. This day is the celebrating of a mercy wrought eminently signally and peculiarly by the Lord 't was he that exalted David to the throne and he that will advance the Messias to his regality in heaven and thereby peculiarly consecrated by God to his service and so for ever deserves to be solemnized by us being matter of the greatest joy imaginable to all subjects either of David's or of Christ's Kingdom and so this Psalm fit for a Paschal Psalm in the Church of Christ for ever Now it seasonable to use Hosannahs see note on Psal 20. d. and Matt. 21. a. acclamations and wishes of all manner of prosperity to this King exalted by God David the type of the Messiah Let us all joyn in doing it most solemnly crying people and priest together 26. Blessed be he that cometh in the name of the Lord we have blessed you out of the house of the Lord. Paraphrase 26. The Lord be praised for the great mercy of this King sent us so peculiarly by God but especially for the Messias whose coming hath been so long promised and expected see Matt. 21.9 All we that belong to the house of God the Priests that wait on his sanctuary do heartily bless God for this day and beseech his blessing on him that is now crowned and so shall all the Church of the Messias for ever celebrate him bless God for his exaltation and pray to God to prosper this regal office unto him bringing in the whole world unto his service 27. God is the Lord which hath shewed us light bind the sacrifice with cords even to the horns of the altar Paraphrase 27. Thus hath God shewed forth himself as in mercy so in power for us he hath magnified himself exercised this double act of his dominion over the world 1. in raising David from so mean an estate to the regal throne 2. in raising Christ from death to life and then assuming him to an intire dominion over the world to endure to the day of judgment And in both these he hath revived us with the most chearfull beams of his divine goodness O let us in commemoration thereof keep an anniversary sacrifical feast see v. 24. to praise and magnifie his name for these and all his mercies every man giving thanks and saying 28. Thou art my God and I will praise thee thou art my God I will exalt thee Paraphrase 28. I will laud and praise thy mercies so eminently vouchsafed unto me and in so peculiar a manner inhansed to the benefit of my soul and proclaim thy goodness and superlative divine excellencies to all the world 29. O give thanks unto the Lord for he is good for his mercy endureth for ever Paraphrase 29. Calling unto all to
their society and remove far from them to renounce all communion with them in such black courses 16. For their feet run to evil and make haste to shed blood Paraphrase 16. If there were nothing else to deter thee from them no fear of discovery or punishment from men yet the guilt of such a crimson crying sin is enough to avert one of any tenderness and give him a perfect horrour and detestation of any fact to which that adheres there being no burthen apt to press down a conscience deeper than that of shedding innocent blood Rom. 3.16 17. Surely in vain the net is spread in the sight of any bird Paraphrase 17. Which he that considers and can by any means possible get out of the confines of it were more irrational than the silliest bird should he permit himself to be thus ensnared in so hellish a guilt For of a bird 't is manifest that be the net or toyles never so cunningly and advantageously laid yea and baited too yet if that espy the net it will not by the enticements of the bait be incited to run into it and there is no need of any quick sight to discern that the net being much more grosly visible than the bait which is but a few scattered seeds c. very unvaluable if they might be gained and hardly discernible as they lie on the ground but will make use of the wing to fly from and escape that danger And the like will every rational man doe when he is tempted to any such bloody act which must bring that or the like horrid guilt upon him which is visible enough to the bodily eye much more visible than the advantages he can hope to acquire by it and have any thing which may supply the place of a wing such is 1. prayer to God for his grace 2. meditation of divine vengeance of death and hell and judgment 3. diversion to some better at least to some other more innocent employment and none so fit again for that turn as prayer which if but as a diversion hath a moral efficacy against temptations 4. Constancy in resisting and not yielding any consent some or all of these he may certainly make use of and then whatsoever the temptation be it is frustrated and lost upon him that is thus provided with an eye and wing and seeing and considering this danger makes use of any of these means to keep out of it 18. And they lay wait for their own blood they lurk privily for their own lives Paraphrase 18. But beside this black guilt foremention'd v. 16. the present vengeance which such designs are to expect may seasonably deter all from joyning with them Their bloody enterprises generally rebound upon themselves their machinations against other mens lives will certainly cost them their own it being seldom seen that men of blood escape present vengeance or if they doe their impunity and prosperous impiety will but the more secure them of their sadder portion in another world 19. So are the ways of every one that is greedy of gain which taketh away the life of the owners thereof Paraphrase 19. The same may be said of all other temptations those especially of the world all unlawfull ways of encreasing wealth which worldlings make use of they are so far from tending to the designed end of happiness here that they are generally most treacherous and ruinous to those that deal in them either they undo them utterly so doth oppression and sacrilege blast and melt all the former store or bring them to shamefull deaths so do pyracies and robberies and rebellions c. or else deprive them of all enjoyments and comforts of this life so generally the covetous miser dares not diminish his heap but consumes himself to encrease that and never receives any reward of all his drudgery the richer he is the lesse he enjoys of his plenty 20. Wisedom crieth without she uttereth her voice in the streets 21. She crieth in the chief place of concourse in the openings of the gates in the city she uttereth her words saying Paraphrase 20 21. God's law the rule of all righteousness and foundation of all religion hath many ways been proclaimed and promulgated in a most publick manner but at length most solemnly by Jesus Christ descending from heaven on this very arrant to call home sinners to repentance and the summ of its lessons is 22. How long ye simple ones will ye love simplicity and the scorners delight in their scorning and fools hate knowledge Paraphrase 22. To reprove and reproach the great madness of sinners that still go on impenitent unreformed pronouncing it the utmost silliness and atheisticalness and profest opposition and defiance to light and grace that they thus persist and therefore far from having any of the benefit or excuse of ignorance but in stead thereof all the aggravations and condemnation of loving darkness more than light Jo. 3.19 because their deeds are evil and they dread and vehemently avert being convinced or amended Did not men let loose the reins to all inordinate and irrational appetites making bruitishness and perdition their choice placing all their delight on such things as are most unsatisfactory and yet most detestable and scoffing at all others that accompany them not in all excess of riot did they not hate piety without any temptation and resolve never to taste the sweets of that gracious yoke and so stand at the utmost distance of defiance and hostility with it It were not imaginable they should thus hold out unmoved and impregnable to all sober counsels 23. Turn you at my reproof behold I will pour out my spirit unto you I will make known my words unto you Paraphrase 23. If yet after so many methods uneffectually used they shall at length relent and convert and with sincere contrition and confession forsake their evil and ruinous course upon the threats and promises which Christ brings into the world with him and proclaims to the worst of sinners to Pharisees to Publicans to Idolaters they shall not onely be accepted the worst of them upon these terms but together with pardon for all that is past he will give them the continued assistance of his spirit that fountain or seed of grace that shall flow continually to the supply of all their wants and become a principle of new life and strength unto them and then by the practice of all holy duties they shall arrive to that experimental knowledge of the divine transcendent excellency and desirableness of them that they shall prefer them infinitely before all the empty joys that before they had courted so importunately 24. Because I have called and ye refused I have stretched out my hand and no man regarded 25. But ye have set at nought all my counsels and would none of my reproof 26. I also will laugh at your calamity I will mock when your fear cometh Paraphrase 24 25 26. And for those that go on continually in
the good providence of God who hath the dispencing of life and all good things it is to be expected that obedience to his methods shall thus be crowned godliness having the promises of this life as well as of another as far as God shall see them best for his servants And even in ordinary reason the practice of vertues tends to the preserving health and life both from diseases and from violent invasions temperance and sobriety secures from those many lothsome diseases to which the contrary betray men and meekness and peaceableness and mercifulness c. gain the kindness and generally secure us from the rages and violences and injuries of men and the hand of justice that avenges and cuts off sinners is designed not for the punishing but rewarding them that doe well 11. I have taught thee in the way of wisedom I have led thee in the right paths Paraphrase 11. Assure thy self the precepts and directions of life which I give thee from God tend most to all thy real advantages will lead thee a direct and straight way to all felicity and there is nothing tolerably wise but to order thy whole course according to them 12. When thou goest thy steps shall not be straitned and when thou runnest thou shalt not stumble Paraphrase 12. If thou doest so there shall no incommodation or danger befall thee of any kind whatsoever thou settest thy self to shall prosper 13. Take fast hold of instruction let her not go keep her for she is thy life Paraphrase 13. This then may conjure thee to give a most diligent ear to all the precepts of good life yea not onely to hearken to them when they are taught thee and set thy self to the practice of them as a duty owing from thee to God but most greedily to catch hold of them as thy greatest prize and crown thine own dearest interest as dear unto thee as is thy life and indeed the onely means to continue that comfortable to thee and therefore to be sought and kept with the greatest earnestness and diligence 14. Enter not into the path of the wicked and go not in the way of evil men 15. Avoid it pass not by it turn from it and pass away Paraphrase 14 15. As for the contrary ways of wicked men who hope to make great acquisitions of pleasure and profit by those means be carefull thou never suffer thy self to engage with them never flatter thy self that any such course is likely to thrive with thee the wicked are so far from being just matter of envy to godly men or consequently of imitation that their course is to be averted and dreaded and detested by all that mean kindness to themselves to be look'd on as a mere trap and snare from which every wise man will guard himself as diligently as it is possible and never approach or enter the confines of it 16. For they sleep not except they have done mischief and their sleep is taken away unless they cause some to fall Paraphrase 16. One sad observation thou mayest make of wicked especially of violent injurious persons which is sufficient to deter any man from their society from envying or imitating them Their heart is most violently and transportingly set on their unjust designs they cannot take any rest enjoy their necessary refreshment of sleep unless they can compass the mischief they design By which means they put themselves into most painfull distempers through the eagerness of their pursuit especially if they encounter difficulties and are crost in them And all this while it is not any advantage which they project to themselves and are at all this expence to purchase but the bare empty gainless diabolical satisfaction of having done some mischief to others Their whole life is best pourtray'd by the emblem of the most sordid witch that submits her self to the basest and most horrid usages besides the giving her soul by compact to the devil onely that she may have the pitifull noisome pleasure of doing some mischief to her neighbour Just such is the whole life of malicious men 17. For they eat the bread of wickedness and drink the wine of violence Paraphrase 17. And as for their sleep so for all other the most necessary refection their very meat and drink they contemn and despise it in the eagerness of their pursuits It is their meat and drink to wrong and defraud others their heart is set importunately upon that If they miscarry in their enterprises they are strangely discontented Ahab could enjoy nothing else if he were denyed Naboth's vineyard he turned away his face and would eat no bread 1 King 21.4 if they succeed they have oft no other benefit by it but the satisfaction of having been instruments of grieving others i. e. so many lictors or executioners or fiends and this is a strange sort of sensuality for any ingenuous man to be emulous of Or if they reap gain to themselves by rapine and violence and oppressing of other men even this is very unfit to be enjoyed in them The conscience of the injustice will deprive them of all real contentment or comfort in enjoying it when they know that every bit they eat is torn out of other mens throats taken by fraud or violence from the just possessours And this also may avert any man from their ways 18. But the path of the just is as the shining light that shineth more and more unto the perfect day Paraphrase 18. Whereas the whole course of righteous men the beginning progress consummation is all imitable and exemplary fit to attract all others to it whether in respect of the inward lustre and excellency of it or the present satisfaction and pleasure that results from such practices above that which attends any other or the joy and comfort of conscience immediately following it In all these respects it cannot be more lively resembled than by the light of the Sun when it is come above our Horizon which is in continued increase till it come to high noon the day is all that while arraying and adorning it self as it were continually putting on addition of lustre from morning till mid-day and then the whole Horizon is fully illuminated no shade or degree of darkness any where remaining Such is the way of veâ—ue and good men it sends out a lustre constantly encreasing illuminates and warms at once attracts all that see it enamours them with its beauty enlivens with its rays see Matt. 5.14 16. till at length if they be not perfectly blind and insensate it brings all to partake of its excellencies 19. The way of the wicked is as darkness they know not at what they stumble Paraphrase 19. Whereas the wicked man's course is most black and dismall made up of all darkness the image of death and hell whether you respect the impiety of their deeds or the both present and future miseries that attend them And one direfull part of their condition
forsake it cease from it pass not in it not as we reade pass not by it the Chaldee expresses the מ by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them in their company the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whatsoever place they shall encamp enter not there by way of plain paraphrase but withall probably looking on some other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that of otiosum esse for that is resting setting up their station in any place so the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and in the place where they inhabit or dwell pass you not V. 16. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they scandalize not or cause not some body to fall they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sleep not or lie not down to sleep setting that as an usefull explication of what immediately preceded their sleep is taken away not that others take it away but that they take it from themselves they apply not themselves to sleep and thinking this of except they cause to fall sufficiently express'd before by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless they doe some mischief V. 21. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them not depart from thine eyes they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the fountains destitute thee not probably reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the preposition פ and so taking it in another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for an eye but a fountain And thus the sense is very good and agrees well with the next verse for if the wise man's admonitions are life and health to them that receive them i. e. if they cause both these to them then are they fitly to be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy fountains from whence all good springs out to thee but the Chaldee and all other Interpreters save the Arabick that constantly follow the LXXII reade as we doe with the preposition and so it must signifie eyes After the end of this Chapter the LXXII have a large addition wherein they are followed by the Latin which generally in this book of Proverbs doth not adhere to them in their variations from the Hebrew It is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for God knows the right paths on the right hand but those on the left hand are perverted but he shall make thy paths straight and advance thy steps in peace But neither Chaldee nor Syriack have a word of this And so it is to be looked on as a Scholion though very ancient which some reader had affixt to the Greek Copy pertinent to the business of the verses precedent and as a descant on them CHAP. V. 1. MY son attend unto my wisedom and bow thine ear to my understanding 2. That thou mayst regard discretion and that thy lips may keep knowledge Paraphrase 1 2. Among all the acts of paternal and tender charity to the souls of men there is none more precious and truly valuable than that of communicating saving wisedom and wholsome instruction to them To that end this book is designed and an humble docible heart is required to qualifie any man for the reaping the benefits and fruits of it and if that may be found infinite are the advantages of it for the regulating the affections and the actions and especially the words He that hath throughly imbibed the directions of it will have more savour and taste of good things than ever he had will think that to be the onely true wisedom and affect and regard it as such which is here recommended to him the practice of all duty toward God and man and himself and accordingly his discourse will be savoury and pious professing the joy he tasts in these exercises and desiring to recommend and propagate them to other men 3. For the lips of a strange woman drop as an hony comb and her mouth is smoother than oyl Paraphrase 3. Of this sort is that necessary advice to beware of the flattery and deceits of ill women whose beauty and discourse and conversation and the many allectives which that sex is furnished with are very winning and efficacious promising the greatest pleasures and satisfactions imaginable 4. But her end is bitter as wormwood sharp as a two-edged sword Paraphrase 4. Which if they be believed or hearkened to will in the event prove most contrary to what they promise bring all the sadness and bitterness the most painfull and noxious effects infinitely more sharp and dolorous than the so short enjoyments were apprehended pleasurable 5. Her feet go down to death her steps take hold on hell Paraphrase 5. And beyond the temporal miseries which attend this sin inseparably and indispensably the eternal destruction is most formidable which is the just reward of it and will be sure to overtake it 6. Lest thou shouldst ponder the path of life her ways are moveable that thou canst not know them Paraphrase 6. Nor can any better event be rationally hoped to the temptations which are tendred from such an hand A whore being the most vile and miserable creature in the world engaging her self in a course most diametrically contrary as to all vertue so to all felicity the joys and comforts of this or a better life and prostituting her self to all the dismal uncertainties and ill consequences of an endless insatiate lust which carry her headlong none knows whither into a gulph of endless woe 7. Hear ye me therefore O ye children and depart not from the words of my mouth 8. Remove thy way far from her and come not nigh the door of her house Paraphrase 7 8. This makes it a seasonable and necessary advice to all that fear God or expect good from him in this or another life to all the children of wisedom professours of piety that they be most exactly cautious in this matter that they yield not themselves the least liberty or indulge to the beginnings of this sin that they keep as circumspectly as is possible from entring into the confines of this temptation and on the contrary remove to the greatest distance from all occasions and opportunities thereof 9. Lest thou give thy honour unto others and thy years unto the cruel 10. Lest strangers be filled with thy wealth thy labours be in the house of a stranger Paraphrase 9 10. If this advice be not timely obeyed it will be hard if not impossible to keep out of the snare and in that not onely thy soul but all that is precious to any man is sure to be most ruinously engaged thy reputation utterly destroyed by so base and scandalous and sottish a sin thy body and life it self the one as sure to be decayed the other shortened by this course as it could by falling into the power of the most implacable enemy And for thy wealth and fruit of thy labours and industry and the divine blessing this sin is the certain blasting and consuming of all she that enticeth thee to her unlawfull bed will be sure to lay hold on
thy estate and enrich her own family with the spoils of thine 11. And thou mourn at the last when thy flesh and thy body are consumed 12. And say how have I hated instruction and my heart despised reproof 13. And have not obey'd the voice of my teachers nor enclined mine ear to them that instructed me 14. I was almost in all evil in the midst of the congregation and assembly Paraphrase 11 12 13 14. Thus is it evident before hand what cause of repentance and indignation at himself and his own folly this sin if indulged to is sure to bring upon any man when he hath exhausted and rotted his very flesh and brought himself to utter ruine he will too late to mend his temporal condition most sadly bewail and lament his madness wish every vein of his heart that he had taken the advice I now give him betimes that he had believed the serious and sad truth of such documents as these by despising of which and so adventuring on some beginnings and degrees of this sin he at last comes to be a most scandalous spectacle of misery and woe to all the people marked and pointed at for a wretched sottish creature that hath brought himself to the brink of endless ruine by his own imperswasible folly and obstinacy 15. Drink waters out of thine own cistern and running rivers out of thine own well Paraphrase 15. Having thus represented to thee the dangers and wasting miseries of incontinence the advice will be but seasonable and necessary that every man resolve to satisfie himself with his own wife and most strictly abstain from wandring lusts 16. Let thy fountains be dispersed abroad and rivers of waters in thy streets Paraphrase 16. This shall beside all other felicities yield thee the comforts of a numerous and flourishing offspring which as streams or rivers from a fountain shall flow from a chast conjugal bed 17. Let them be onely thine own and not strangers with thee Paraphrase 17. This shall give thee assurance that the children thou ownest are truly thine whereas those which come from the strange woman and call thee father 't is very uncertain whose they are she being no enclosure of thine but common to others also 18. Let thy fountain be blessed and rejoyce in the wife of thy youth Paraphrase 18. This shall secure God's blessing of fruitfulness to thy wife and that flourishing state to thy offspring which bastard slips cannot pretend to This shall yield thee a constant never fading pleasure in the love and embraces of her whose purity and loyalty thou hast so long been acquainted with and the longer thou art afforded this blessing the more pure unallayed satisfaction thou wilt find in it when wandring lusts end in satiety and misery and being thus furnished by her thou hast no temptation to aliene thy self from her and take any other into thine embraces 19. Let her be as the loving hind and pleasant roe let her breasts satisfie thee at all times and be thou ravisht always with her love Paraphrase 19. Thou mayst alwaies find matter of pleasure and kindness in her the same that the stag or rain-deer doth in his beloved mate which he hath long associated with and so perfectly confine thy love to her and never wish for the society of any other or be weary of hers 20. And why wilt thou my son be ravisht with a strange woman and embrace the bosom of a stranger 21. For the ways of man are before the eyes of the Lord and he pondereth all his goings Paraphrase 20 21. If all this be not sufficient to engage thee to a constancy to thine own wife and an exact abstinence from all others if the true joy and delights resulting continually from the one ballanced with the consequent satieties and miseries of the other be not competent motives effectually to prevail with thee then sure this one determent may work on thee the consideration of the law of marriage made by God in Paradise that every man shall forsake all others and cleave to his own wife and the severe judgments threatned against the violaters of this obligation and the no possibility that be it never so close it should be kept secret from God's all-seeing eye which discerns and observes and will severely avenge all such enormous sins in all that are guilty of them 22. His own iniquities shall take the wicked himself and he shall be holden with the cords of his sins 23. He shall die without instruction and in the greatness of his folly he shall go astray Paraphrase 22 23. And an eminent act of his vengeance and providence it is that this sort of sinners seldom goes unpunished in this life His sin without any other aid constantly brings sore punishments upon him seises on him as the Hound or Vulture on its prey or as the Lictor and Serjeant on the malefactour lays him under the custody of some noisome disease His unnurtured unsavoury life his disobedience to the laws of marital chastity and continence is the exhausting his body and perhaps estate and good name and all that is valuable and brings him to a scandalous death he goes out unpittied and scorned as guilty of the highest folly and mistakes as well as injustice and such like enormous crimes against his wife and others and himself he thought he had pursued his pleasure and at least gratified his senses but in the end he finds it quite contrary he acquires nothing but loathsome maladies and untimely death and so appears cheated of all that he projected to gain by his sin beside the yet sadder losses and pains both of body and soul to all eternity Annotations on Chap. V. V. 6. Lest thou shouldest ponder That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be rendred not and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to the strange woman whose feet and steps are mentioned v. 6. is agreed on by all ancient Interpreters and there is no cause of doubting it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she goes not in the paths of life saith the Chaldee and so the Syriack in the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she enters not on the ways of life say the LXXII and the Latin applying it to her feet precedent per semitam vitae non ambulant they walk not by the path of life Which agree also to give us the right notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for directing the steps i. e. walking or going which it is acknowledged to signifie as well as pondering and which properly belongs to it in this place the steps being mentioned in the former verse To this interpretation agrees that which follows her paths are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wandring vagi saith the Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dangerous say the LXXII because they that wander run into danger but unstable saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally not to know i. e. either thou canst not know them non scies
the trouble to mortifie his own unruly appetites is soon overrun and laid waste by them All these sorts of misery though he expects them not but in confidence of safety goes on in his idle slothfull course will when he little thinks of it knock at his door as a traveller or way-goer to an host that knows nothing of his coming and when it comes it comes with a vengeance there is no way of resisting and as little of supporting it This traveller is stout and armed and will force his entrance and lay all waste where he enters 12. A naughty person a wicked man walketh with a froward mouth Paraphrase 12. Among other most noxious effects of idleness and unprofitableness one deserves to be taken notice of and most carefully avoided that of whispering and backbiting calumniating and detracting labouring nothing so much as to deprave and defame the actions of other men This is an eminent fruit of sloth and wickedness combin'd together and a most diabolical sin 13. He winketh with his eyes he speaketh with his feet and teacheth with his fingers Paraphrase 13. Such an one when he hath nothing of weight to say against a man will by significative gestures of all sorts give intimations of some grand matters and so perswade others without laying any particular to his charge that he is a most pestilent fellow 14. Frowardness is in his heart he deviseth mischief continually he soweth discord Paraphrase 14. His thoughts which have no good business to take them up are continually imployed in projecting what mischief he may doe and are never more gratefully busied than when he is a causing debate among neighbours One such person in a City is enough to embroil the whole and put it into a tumult 15. Therefore shall his calamity come suddenly suddenly shall he be broken without remedy Paraphrase 15. And as to idle persons v. 11. so to this above all a proportionable vengeance is to be expected He that is of this temper seldom fails to be met with in his kind to fall unexpectedly by some secret hand parallel to the secrecy of his detracting whispering humour and when he falls he can never be recovered again he perishes unpitied unregarded 16. These six things doth the Lord hate yea seven are an abomination to him 17. A proud look a lying tongue and hands that shed innocent blood 18. An heart that deviseth wicked imaginations feet that be swift in running to mischief 19. A false witness that speaketh lies and him that soweth discord among brethren Paraphrase 16 17 18 19. And there is all reason for this for as there be seven sins which be very hatefull to God so this is a compound of five if not of all seven of them The seven are these 1. pride or haughtiness 2. lying or fraudulence 3. guilt of blood 4. malice or projecting of evil 5. a pleasure in mischieving any 6. false witness or calumny 7. causing of discord or debates among those that live friendly together Of these the second the fourth the fifth the sixth and seventh are evidently in this of the detractour or calumniatour see v. 12 14. And that pride is the root of it and blood-guiltiness the effect of it cannot be doubted the pride and high opinion of our selves and desire to be esteemed above all constantly inciting us to defame others and the debates and discord which are caused by back-biting ending generally in feuds and the bloodiest murthers And this is a competent indication how odious this sin is and how punishable in the sight of God 20. My son keep thy father's commandment and forsake not the law of thy mother 21. Bind them continually upon thy heart and tie them about thy neck 22. When thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee 23. For the commandment is a lamp and the law is light and reproofs of instruction are the way of life 24. To keep thee from the evil woman from the flattery of the tongue of a strange woman Paraphrase 20 21 22 23 24. In the next place a principal caution there is for all young men of which they are to take an extraordinary care 'T is that which all parents timely warn their children of and it concerns them to lay it up and never forget it to carry it continually about with them as the Jews do their Phylacteries that it may be a perpetual memorative never out of their sight If they doe so they will have the comfort and benefit of it at home and abroad sleeping and waking in all the varieties of their life they will see and discern that timely which they that discern not run into all the most noxious and ruinous courses And what is this so important a caution thus pompously introduced Why onely this that thou be sure to keep thee from that horrible sin of fornication or adultery and not suffer thy self by whatsoever flatteries and deceits by soft and fair speeches the common address of whores to be seduced and ensnared in it 25. Lust not after her beauty in thine heart neither let her take thee with her eye-lids 26. For by means of a whorish woman a man is brought to a piece of bread and the adulteress will hunt for the precious life Paraphrase 25 26. Whatever allurement is in her beauty that may warm and attract thy love whatever invitation in her behaviour and amiableness of her looks or address thou art most nearly concerned to guard and fortifie thy self that thou beest not captivated thereby that thou permit not any unclean desire to kindle so much as in thine heart for as that is adultery in the eyes of that God that requires purity of the heart as well as actions see Matt. 5.8 28. so most sad and dismall are the effects of this passion as by many thousand examples hath been evidenced both in relation to mens estates and also their lives Many great estates have been utterly ruin'd and brought to the smallest pittance by that sin and many bodies have been exhausted and brought to noisome diseases and untimely death the very life and soul and whatsoever is most precious is the prey that this vulture gorges herself on 27. Can a man take fire in his bosome and his clothes not be burnt 28. Can one go on hot coals and his feet not be burnt 29. So he that goeth in to his neighbour's wife whosoever toucheth her shall not be innocent Paraphrase 27 28 29. It is as imaginable that a man shall put fire in his bosome or walk upon live coals and receive no harm from them either to his garments or his flesh as that a man shall adventure on this sin of adultery and not exhaust and ruine himself by that course A fire in his bones and a wasting to his estate are the regular natural inevitable attendants of this sin But that is not all The wrath
that follow that we have no reason to doubt of the present reading V. 12. A froward mouth The Hebrew reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perverseness of mouth by which the Syriack understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quarrelling strife from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 litigare jurare or as their Latin renders it detraction the cause of quarrels among neighbours the Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pervert deprave distort and having for the man of Belial in the beginning of the verse set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man that is a calumniatour they seem to direct it wholly to this signification of detracting and depraving the actions of other men and so perverting all to the worst sense that is possible The LXXII reades more loosely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he goes ways that are not good But Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by distortions of the mouth i. e. either making wry mouths as detractours use to doe or by his speech distorting depraving the actions of other men This is here affirm'd of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of Belial as that is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profit i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unprofitable person as that signifies a very wicked man The phrase is used of Nabal 1 Sam. 25.25 and there rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fool as elsewhere 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of wickedness Deut. 13.13 But in the New Testament it is applied to the Devil 2 Cor. 6.15 who we know is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calumniator as here the Chaldee render it The LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a foolish man as folly and wickedness are all one The Latin homo apostata an apostate that being the notion of the word Deut. 13.13 In this place it most probably denotes an idle foolish and withall a wicked man that cares not for God's directions of his tongue or life for of such a one that is true which follows he goes about depraving and calumniating idleness folly and wickedness leads to this course see 1 Tim. 5.13 V. 30. Despise What is the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here will reasonably be resolved by the consent of all the ancient Interpreters The Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no cause why we should be astonished or wonder and the Latin non grandis est culpa it is no grand crime But this I suppose not from any special notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for wondring but from that use of it for contumely or reproach as that notes the capital punishment of malefactours paradeigmatizing bringing exemplary punishment upon them To this sure the learned Castalio refers reading Non tractatur contumeliose he is not handled contumeliously V. 31. Sevenfold That the Law of Moses required not a sevenfold restitution is manifest by the express words Exod. 22.1 fourfold of sheep fivefold of oxen it prescribes but not sevenfold of any thing And in the New Testament when Zacheus Luk. 19. converts to Christ and proffers a full restitution for all that he had injuriously taken from any and by his abundant charity giving to the poor half that he had demonstrates his care of exact justice yet the restitution he mentions is not seven-fold but fourfold It cannot then with truth be said of the thief here that he shall restore sevenfold And when some endeavour to salve this by saying that seven is the perfect number and restoring sevenfold signifies making perfect restitution it is not reasonable to admit this Scholion because the perfect restitution being by the Law specified to be four or fivefold and not left indefinite it were strange that the legal definite proportion should be omitted and another definite proportion that of sevenfold named when but four or five at most was intended It is therefore much more reasonable what the learned Franzius from Martin Luther observes that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred seven times not seven fold so the word is used and rendred by us Psal 12.6 And then the meaning will be evident he that steals if he be found shall restore according to the legal rate of amercement and if he steal again so shall he suffer again if he steal seven times he shall be forced to restore seven times yea though it amount to all the substance of his house all that he is worth And then the comparison in the Text betwixt the Thief and the Adulterer lies thus The Thief pays dear for his stoln goods sometimes whatever he is worth but these other sort of stoln goods which to some men are the sweetest prize that of his neighbour's wife this costs him much dearer even the loss of his life and soul The Thief as oft as he stole so oft had he ways of redeeming himself but the Adulterer cannot ransome himself by any price his life is forfeit to the Law nay if by secresie he avoid that he oft brings foul and destructive diseases upon himself and his soul is in the same danger as his life see Note g. V. 32. He that doeth it destroyeth his own soul The Hebrew setting of this passage is most fully expressed by the Chaldee The Hebrew literally sounds thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that corrupteth his soul or destroyeth his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall doe this And the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he that seeks to corrupt his own soul or destroy his life he will doe this All the difficulty is whether it be to be rendred of destroying the life or corrupting the soul the words signifying both indifferently If the latter then it signifies this sin of adultery to be against the notions of common ingenuous nature and founded in a corruption of those principles of right judgment as Aristotle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasures are corruptive of principles and this foul sin is an effect of that corruption which was noted before when it was said of him that commits adultery that he is destitute of a heart But it is more probably interpretable of destroying the life either by bringing diseases and so death it self or by calling down capital punishment on the malefactour that so it may be here fitly opposed to theft in the comparison here made theft being punished by the Law with restitution but adultery with death V. 6. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold and be wise the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing imitate and become wiser than he An usefull paraphrase V. 8. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gathereth her food they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maketh great provision by way of paraphrase also But after this they add another example agreeable to the Ant that of the Bee in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or go to the bee
simple or simplicity in the abstract they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she becomes to want a piece of bread by this paraphrasing her simplicity that her course of idleness and impudence brought her to extreme want and in the end of the verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she knows not what or any thing they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she understands not shame merely as a scholion of what else seemed obscure or imperfect for which the Chaldee reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodness V. 14. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the high places of the city they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 visibly in the streets merely by way of paraphrase to express the sense not the words V. 17. They invert the order of the words without any considerable change paraphrastically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take the secret loaves pleasantly and the sweet waters of stealth V. 18. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dead or carcases see Note on Psal 88. d are there they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the giants or those that are born of the earth perish by her referring to the double notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those that are in the earth as the dead are or those that come out of the earth as giants were believed to do In the end for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her guests they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he meets as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies so And this also without any considerable change of the sense for this simple one being one of her guests her guests being in the depths of scheol and his meeting or going to meet her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the depth of hades are equivalent After this comes a very large insertion merely as a scholion of some learned man an exhortation to avoid the forementioned danger which in some but not in the Complute Editions is crept into the Text and retein'd also by the Syriack and Arabick but neither in the Chaldee nor Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But leap back stay not in the place nor cast thine eye upon her for so thou shalt pass over the strange water But abstein thou from the water of another's fountain that thou mayst have a long time and that the years of life may be added to thee CHAP. X. 1. THE Proverbs of Solomon A wise son maketh a glad father but a foolish son is the heaviness of his mother Paraphrase 1. After the general preparatory exhortations to the care and practice of piety enlarged on in the former chapters by way of foundation and introduction now follow the King his divine sentences some plain and yet weighty and important but the most by way of parable or aenigmatical allusion fit to affect the reader and to have a deep impression on him and commodious for memory also see Note on Chap. 1. a And the first recommends true wisedom the exercise of all vertue and piety to all young men and women as an act of necessary gratitude to their parents as well as of kindness to themselves for this certainly is the ensuring on them all manner of prosperity and felicities and flourishing condition in this life and as that is their own nearest interest so is it the parents greatest joy the whole comfort of whose lives extremely depends as upon the thriving and prospering so upon the pious sober humble pure behaviour of their children If they thrive and prosper in the world much more in those ways of divine vertue which hath the promise of all secular prosperity annext to it this must needs be matter of most ravishing delight to their parents This is an aphorism of so general observation that when the parents themselves are not so pious and gracious as they ought yet they rejoyce to see their children such And on the contrary if they miscarry and prove vitious in any kind there is no such cause of trouble and grief to the parents especially to the mother whose love is most tender and passionate and cannot choose but bewail it as the most unsupportable affliction of her life that she hath with so much pains and care brought forth a child to dishonour God to disgrace and despise his parents and to accumulate upon himself the direfullest woes of this and another life 2. Treasures of wickedness profit nothing but righteousness delivereth from death 3. The Lord will not suffer the soul of the righteous to famish but he casteth away the substance of the wicked Paraphrase 2 3. This you may discern in several branches of wisedom as that is opposed to the different sorts of folly that are observable among men The first and most principal notion of wisedom is that of all true and divine vertue and of this it is manifest that nothing can secure any man of any ordinary degree of happiness in this world but this one tenure of piety and justice and charity and all manner of vertue This is the one way of secular prudence and policy the most certain thriving course quite contrary to the worldlings measures He thinks the devil's arts are likeliest to thrive in this world injustice oppression deceit covering and griping gaining as much as he can and parting with as little and by these ways sometimes he fills his coffers possesseth himself of vast treasures On the contrary he cannot believe that justice and charity which holy writers style righteousness see Note on Psal 37. h and affirm them both to be ingredients of that righteousness which God's Law exacteth from men will ever tend to any man's worldly advantages but will be sure to keep him low and improsperous and hinderly that binds himself strictly to the exercise of them But herein the love of the world hath strangely blinded and infatuated men the truth of God's word and fidelity of his promises being engaged on the contrary observation that the greatest riches either unlawfully acquired or illiberally possest bring not the least advantage or benefit to the owner whilst he possesseth them his covetousness suffers him not to enjoy them himself much less to make himself capable of that future reward which is laid up for the charitable and mercifull and besides they are sure to meet with blasts from God and so not long to be held by him or his posterity Whereas on the other side the constant exercises of exact justice and the most diffusive charity which are so deeply under the worldlings prejudices have the blessings of God even those of this life entailed on them are so far from impoverishing or undoing any man that they are the most auspicious means to enrich and enlarge both his days and his plenty and rescue him from all the calamities to which this life is subject or the malice of wicked and covetous men could design to bring upon him And thus certainly it will be as long as God hath the disposing of the things of this world his providence being obliged to secure and
gains nothing but a short satisfaction to a diabolical malicious humour and invites and calls down all the mischiefs that provoked and injured enemies can bring upon him 19. In the multitude of words there wanteth not sin but he that refraineth his lips is wise Paraphrase 19. Men that give themselves liberty to talk much shall be sure to multiply sins There be so many ways of offending against God or man or our selves by oaths and perjuries and prophanations by false speaking by slander by rage by unseemly jesting by vain-glory and the like that there cannot be a more necessary ingredient either in secular or moral wisedom and wherein the exercise of true piety is more concerned than is the art of ruling and restraining the tongue keeping himself within strict bounds of that kind 20. The tongue of the just is as choice silver the heart of the wicked is little worth Paraphrase 20. As silver which hath been throughly refined in the fire is purged from all dross and mixture and is now able to bear any test so a good man's tongue is most carefully cleansed and purged from all sort of corrupt discourse and by sober considerations so fortified that it will not by any temptation be induced to offend against the rules of piety justice or charity The tongue 't is true is most apt if it be not warily managed to break out into all kind of enormities but a good man will be sure solicitously to restrain it Whereas a wicked man hath nothing of weight or steadiness in him his will as well as his tongue his choices as well as his speech are perpetually vain and precipicious and neither what he thinks nor what he speaks worth any man's regarding 21. The lips of the righteous feed many but fools die for want of wisedom Paraphrase 21. And 't is but a small thing for a wise and pious man to secure his tongue from the scandalous sins which that part is subject to The tongue was certainly designed for the most honourable employments to bring in glory to God by instructing and guiding those that stand in need of it And thus every pious man will be sure to employ that part for the benefit of many whereas the wicked is so far from doing good to others that he practiseth all that is mischievous to himself so far from feeding others that he famishes himself despises piety and instruction the regular means to bring him to it and so goes on from one degree of sin and so of death unto another and hath never so much consideration as to stop in so ruinous a course 22. The blessing of the Lord it maketh rich and he addeth no sorrow with it Paraphrase 22. Many are the engines and artifices of the world to gather and encrease wealth and most of them are found very improper for that purpose fail and prove successless and when they bring in wealth bring in such appendant burthens and troubles with it that when it is had it is not worth the having There is but one true means that can surely be depended on toward the acquiring the wealth and possessions of this life and that is the benign auspicious influence of heaven the blessing of God's prospering hand entail'd on those methods which are most distant from the crafts of the world prayer for daily bread justice obedience meekness charity trust in God and the use of none but plain honest arts industry and contentedness and the like in opposition to sacrilege perjuries worldly cares and fears and solicitudes covetousness griping oppression fraud sedition enmity to the Cross and the like And if this be relied on and men thus labour duly to qualifie themselves for it it will questionless bring them a competency if not affluence of worldly felicities Matth. 6.33 1 Tim. 4.8 and that is really the greatest wealth having all the advantages of wealth and none of the burthens and disquiets that attend it to worldly-minded men 1 Tim. 6.10 23. It is a sport to a fool to doe mischief but a man of understanding hath wisedom Paraphrase 23. As the wicked man's sole pleasure and delight is placed in the doing some hurt he is never pleased or gratefully employed but when he is on some such pursuit and herein his folly and madness consists that he can take joy in that which is most truly lamentable and is sure to bring on him the utmost in this and another life So on the contrary to him that hath any true knowledge or consideration of things which judges by his mind and immortal soul and not by his senses or phancy the practice of all kind of vertues piety justice charity sobriety contentedness c. is matter of all true joy and exultation a continual feast most transportingly pleasant and delectable 24. The fear of the wicked it shall come upon him but the desire of the righteous shall be granted Paraphrase 24. Those things that wicked men most fear and dread shall never miss to fall upon them It is the part of natural conscience to torment them with direfull aboads and expectations In their greatest prosperities they have sad presages about them though they put the thought of God as far as they can from them yet his judgments are their constant terrour and that not without great cause the divine vengeance awaits them and will at length certainly find them out On the contrary the good man is always hoping and waiting for good things from the divine providence hungring and thirsting for righteousness evangelical grace and mercy and is secured never to fail of receiving it And seeking first the Kingdom of God and his righteousness all other external felicities as far as they are truely such shall undoubtedly be superadded to him 25. As the whirlwind passeth so is the wicked no more but the righteous is an everlasting foundation Paraphrase 25. And as for the felicities of this life so for the durableness and stability also The joys and even life it self of a wicked man are very transitory In the midst of his pride and lustre and jollity he is oft surprised and hurried away in a moment he is gone as if a whirlwind had caught and carried him hence and then all his glory is at an end no footstep of it remaining And what can be so dismal and hideous as this when it is considered what vengeance expects such a man in another world Whereas on the contrary the joys of a good man are most durable and firm no foundation of the strongest pile design'd to perpetuity is more deeply laid and consequently more unmoveable death it self doth not disturb or interrupt these but consigns them to immortality 26. As vinegar to the teeth and smoak to the eyes so is the sluggard to them that send him Paraphrase 26. He that is employed in any office or ministry such especially as are the Embassadours for the reducing and reconciling of the world 2 Cor. 5.20 must think
made a most excellent sanctified use of these Times I confess I am glad to see such quarrels glad that any thing can allay that mad passion that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Isidor calls it that fury of love and doting on our earthern Gods glad that they that have been so long tormented in their own Gallies suo calculo damnati ad metalla by their own tyrannical covetous minds condemn'd to that old Roman punishment a digging and hewing in the Minerals for ever are by the bounty of these ill Times return'd from their thraldom their captivity before their year of Jubilee expell'd from these Gallies banish'd out of this Inquisition glad that the World 's forsaking of us can work any degree of cure on our fits of spleen our hypochondriack passions to the World 'T is possible that the man thus dispossest of his old Familiar may at length have hospitable thoughts for some nobler guests that the ill usage from the Harlot may bring the Spouse into favour again that the sense of the ill Master that we have drudg'd under so long may make us seek out some more gainful service that the unprosperousness of the arm of flesh the several failings of the Second causes which we have idolized so often the many delusions and ill successes we meet with in the world may make some forsake those Atheistical colours and bring in Proselytes to Heaven and so this contempt of the World may be a piece of prooemial piety an usher or Baptist to repentance but till it be thus improv'd and built upon till this excellent piece of Philosophy be as Clemens saith of the Pagan School 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptized by that Baptist christianiz'd by the addition of Repentance till the thorns that are now in the flesh enter to the pricking and wounding of the heart to the letting out all worldly trusts and aiery hopes out of it till he that is fallen out with this world and his Aegyptian Master there come with him in the Gospel unto Christ in quest after the blessed heavenly Master running and kneeling and asking Good Master what shall I do to get my portion in another World and pursue Christ's directions to the utmost in that design that contemner of the World must still know he hath not yet taken out the Baptist's Copy not made such use of the Doctrine of the Rod as is expected from him he is not yet advanced so far as to John's Baptism to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the so much as almost a Christian which the Baptist could have made him O then let him go on to the perfection of the Text not satisfie himself with that use of it In another perhaps the complexion of the Times have had a yet nobler influence inspired him with a perfect valour an athletick habit of Soul a contempt of Life it self brought him to a dreadless approach of that supreme terrour and that not only the martial man whose calling is to heard that Lion but even the soft Courtier who had imbibed no such bold principles 't is now no news to hear Death kindly treated We can think of Death as of a Preferment of the Grave as one of the greatest Dignities in the Church and not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bless this enemy when we have not so much meekness or charity for any other count them happiest and blessedest that come earliest to it each discontented Jonah hath his Take I beseech thee my life from me the whole Kingdom is become wilderness a many prickly Juniper-trees scattered every where in that wilderness and an Eliah sate down under every one of those Juniper-trees a sighing cut his request for himself that he may die It is enough now O Lord take away my life and I see this passeth with some for a special piety and mortification which let me tell you considered aright is an act of the sullenest Atheism a fellonious intent against themselves which because like Saul they are too cowardly to execute with their own hands God must supply the Armour-bearer's place be call'd in to do it for them But I am not so uncharitable to think that all our thoughts of kindness to death are the congelation of such black melancholick vapours 't is I hope in some an obedience to Plato's precept the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the endeavouring to behave ones self comely in whatever fortune a Christian submission to God's will in either of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which way soever the oeconomy of providence disposes us even as far as to death it self no hatred or satiety of Life but an indifference to either lot the hating Life only as we are commanded to hate our Parents not with an absolute but comparative hatred the denotation of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only chusing the rest preferring the dormitory the being asleep in Christ in Paradise with Christ rather than to be in those uneasie postures laborious marches that an Hell on earth provides for us And then I shall commend your righteous judgment but yet still not flatter you that this is a sufficient Use of this Baptist's Sermon of the present impendency of God's punishments Thou may'st not only be content but wish to die and be with Christ which is far better more desirable even to the carnal man most gladly exchange the torments of a brittle life for the joys of an Eternity and yet not have deposited the lusts and basenesses of this nauseated life the former is but an act of the Judicative faculty a conclusion that such premisses once considered cannot chuse but extort from us but the other is an act of the Will which is not so easily brought to perform its duty to mortifie the flesh with the affections and lusts the work of Repentance here required of us And I beseech you let us not be too confident that we have performed our task though we could resolve to be content nay glad to die with Christ for so you know Peter could do and deny and blaspheme him after it unless we have that second Martyrdom that Cyprian or some body in his disguise hath wrote a Book of that vital Martyrdom of our exemplary saintly penitent lives to improve and consummate t'other and so still we are not got so far as Repentance we require more storms more thunderbolts more rouzing tempests more pressing calamities yet to drive us thither A third sort may have arrived to a third and greater degree of proficiency yet in the School of Judgments to a resolution and practice of Patience under God's hand how heavy soever it prove and yet let me tell you come short of Repentance still for I beseech you observe there is a double submission unto God to his will and to his wisdom that to his will reveal'd as well as secret reveal'd for the duties secret for the sufferings of this life the first in an active the second in
he hath no pleasure in it no joy in those daily vomits were they not Physick against something else against that burthen of time that lies so unsupportable upon his hands against Melancholy against pangs and twinges of conscience like Cain's building of Cities and his Childrens inventing of Musick that the noise of the Hammers and the melody of the Instruments might out-sound the dinne within him or at least to take up quarter before Christ to help stop the ear from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that still whispering trumpet in Appian fit for the secret invasion of the soul to keep him from the pain or perhaps the reproach of being too precise and most other sins are of the like making we flie to them as to our refuge to save us from Christ as the horns of our Altar to keep us from that Goel which we dread as the Revenger of blood our only enemy and persecutor in the world 'T is not any prime quality any special excellence we find in our carnal entertainments those not only vanities but vexations not only unsatisfying but wounding acquisitions those gainless torments those painted flies with barbed hooks under them that makes us so passionately dote upon them the Jews were not in love with Barabbas but only our prejudices to Christ our vehement dislikes to holiness our impatience of any thing that may do us good our league with perdition our covenant with death our zeal to Hell and absolute resolvedness to be miserable eternally Such malice hath every sinner to his own soul such hating to be reformed that the painful'st uneasiest sin the most prodigal expenceful lust a very Sodom of filth and burning not only the sins of Sodom but the fire and brimstone rain'd down and mixt with the sins gotten into their composition shall be abundant pleasure and Epicurism to him that hath found no other to stay his appetite I appeal to your consciences whether many of you have not suffer'd more hardship in Satans service than any man hath in Gods whether your very sins have not cost you dearer than every any Martyr paid to get to Heaven Tell me hath not your lusts had Martyrs of you many pass'd thorow the fire to Moloch hath not your ambition had Martyrs of you many a base submission a toilsome pluck a climbing or crawling up that hill of honour Believe it the Poet jeer'd you in that not truth but irony that sarcasm and bitter taunt against you Facilis descensus Averni the descent to Hell is an easie passage If he spake what he thought I am confident you can give him the lye produce your selves so many visible demonstrations of the contrary truth that you can shew him by your scars as 't were by the Half-moon in your Breasts what a tyrannical Turkish task-master Satan hath been to you 'T is an ordinary passage in the story of Julian that when he receiv'd his deaths wound he fell a railing at Christ but Philostorgius seems to rectifie the story tells us it was his own Gods i. e. Devils that he rail'd at that he took his blood in his hand out of his wound and cast it against the Sun his deified Idol with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thou satisfied yea and call'd the rest of his many Gods saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Manuscript hath it evil and execrable persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cursing and declaiming at his own Gods and not at Christ the application is plain the Devil he is the bloody Master his is the course service and sad wages not Christs none is so fit to be curst by his own Clients as that Prince of darkness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Monarch ruler of this Age of ours I have reason to believe there are no fitter Judges to appeal to in this particular than my present Auditory 'T was a French Friars conceit that Courtiers were of all men the likeliest to bear him company to his Covent not only fittest but likeliest to forsake the world and turn Penitentiaries He judg'd it because such an one of all others had most reason to be displeas'd with the pleasures of the world he hath seen to the bottom of sensual delights found the emptiness and torments of those things which the distance and ignorance that other men are kept at makes them behold with reverence and appetite the Courtier hath made the experiment and sees how strangely the world is mistaken in its admired delights and with Solomon after a glut of vexatious nothings is now fit to turn Ecclesiastes or Preacher I wish you would be but at so much leasure as to think of the Friars meditation that you would try what mortifying Sermons you could make out of your own observations concerning the vanity of sensual miscalled pleasures I am confident you would be very eloquent able to outpreach all the Orators you ever heard from the Pulpit to write more pathetical descriptions of the madness of a carnal life than from any more innocent Speculator could be hoped for That you may begin that useful edifying lasting Sermon I shall close up mine having at length run thorow the particulars of my Text shew'd you your selves in the Jewish glass if it were possible to put you out of countenance to shake you out of all tolerable good opinion of your selves And now let every man go home with a tu es homo he is the very Jew I have preach'd of all this while O that he would think fit to hate that Jew humble him labour his conversion bring him down into the dust if so be there may yet be hope And that God that can bring from the dust of death again open this door to us a forlorn destitute people so shall we see and praise the power and seasonable bounty of our Deliverer and ascribe unto him as our only tribute the honour the glory the power the praise the might the majesty the dominion which through all Ages of the world have been given to him that sitteth on the Throne to the holy Spirit and to the Lamb for ever more Amen Saint PAVL's Sermon to FELIX THE EIGHTH Being a Lent SERMON at Oxford A. D. 1645. ACTS 24.25 And as he reasoned of righteousness and temperance and judgment to come Felix trembled THE Words are the Notes taken from a Sermon of St. Pauls And the success it met with among the Auditors the trembling of one heathen Officer that was at it is intirely the consideration that commended it to me at this time in hope it might help to perform that strange work beget a spiritual palsie or soul-quake in the Christian sinner that worâ—er kind of Heathen at the repetition There 's matter enough God knows of trembling abroad though there were never a judgment to come to put us all into Belshazzars paralytick posture the countenance changed the thoughts troubled the joints or the loins loosed and the knees smiting against one
custom what indulgence in sin i. e. what Tophet what Hell shall be able to separate us from the love the favour the heaven of God He that hath Christ the Priest hath all he that believes in the sufferings hath Christ the Priest though not the King hath the faith though not the works i. e. the righteousness though not the Heathenish morality the Protestant Orthodox part though not the Popery the Antichristianism of a Christian and so is but the richer for that want hath the greater portion in the sufferings of Christ by the abundance of those sins he suffered for the more of the Priest is ours by how much the less of the King is discernible in us Having driven our unchristian lives to this principle this solemn conceit of ours that the Priestly office of Christ to which if rightly understood we owe all our salvation is nothing but the death of that Christ methinks 't were now possible to convince the secure Fiduciary of the error and sophistry of his former way to rob him of his beloved cheat now that we have prov'd so clear that Christ commenc'd his eternal Priesthood that on which all our blessedness depends from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not till after his resurrection For Tell me O thou whom my soul loveth and mourneth and bleedeth for in secret thou carnal confident that hast wearied thy self in the greatness of thy way thy profane wild-goose chase of sin and yet hast not said there is no hope thou that wilt profane and be saved too riot and be saved too reconcile faction rebellion sacrilege oppression oaths carnality all the unchristian practices in the world the confutation of the whole Gospel with salvation Tell me I say what Christ it is thou wilt be tried or saved by by Christ the King I am confident thou wert never so impudent to venture thy rebellions to that cognizance Well it is Christ the Priest thou so dependest on and â—y Christ the Priest Why because he hath sacrificed himself for thee Now let me tell thee 1. That some have guest shrewdly that though Christ died for all the sinners and sins in the world yet his sufferings being but finite in duration though infinite in respect of the person of the sufferer will not prove a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proportionable ransom for thy sins I mean the impenitent sinners sins in duration infinite being as they are undetermin'd uncut off by repentance Thou must return reform confess and forsake or else thou hast out-sinn'd the very sufferings of Christ out-spent that vast ransom out damn'd salvation it self that may be a conviction ad hominem perhaps and therefore I mention'd it in the first place But then 2. Thou art it seems all this while mistaken in thy Priest thou art it seems all for the Aaronical and hast not yet thought of the Melchisedech-Priest thou art all for the sacrificer and never dream'st of the blesser Thou layest all thy weight on the Cross of Christ and art ready to press it down to hell with thee with leaning onely but not crucifying one lust on it never thinkest of being risen with Christ the condition so indispensably necessary to give us claim to the benefit of his death and so in effect thou leavest Christ in the grave and thy self in that mournful case of the despairing Disciples speraveramus we had hoped but never look'st after a resurrection 'T was Saint Pauls saying If in this life only we have hope in Christ we were of all men most miserable I suppose it is in this life only not of us but of Christ on this earth for it is brought to prove Christs resurrection there and it follows immediately but now is Christ raised 1 Cor. 15.20 and if that be the sense of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there the this life of Christ contains also his death under it for both those together it is that must make up the opposite to the resurrection And then I shall enlarge the Apostles words though not sense If in the earthly life and death of Christ we had hope only a sad life and a contumelious death if there were no such thing as a resurrection to help bless us we were of all men the most miserable hadst thou no other Priest but the Sacrificer the mortal finite Aaronical-Priest nothing but the ransom of Christs death which though it be never so high a price is yet finally unavailable to many for whom it was paid he bought them that are damn'd for denying him 2 Pet. 2.1 the wilful sinner treads under foot the Son of God profanes the blood of the covenant by which he is sanctified Heb. 10.29 and so there 's destruction enough still behind for the impenitent wretch after all that Christ hath suffer'd for thee what forms of ejulation and lamentation were enough for thee Alas my Brother ah Lord or ah his glory what mourning or wailing were thy portion Tell me wilt thou be content to leave thy Father before he hath blessed thee Jacob would not do so with the Angel but would wrestle his thigh out of joynt rather than thus part with him and even the profane Esau will run and weep bitterly for it and then art thou more nice and tender than that smooth Jacob wretchless than that profane Esau if thou content'st thy self only to have brought Christ to the grave that state of curse and never look'st out for the blessing provided for thee in the resurrection Mistake me not I would not drive you from this Cross of Christ discourage you from that most necessary act of faith the apprehending the crucified Saviour No if my lot had fallen on a Good-friday I would have spent my whole hour on that one theme and known nothing among you but Jesus Christ and him crucified Only my desire is that you will not allow one act of faith to turn Projector to get all the custom from the rest that you will permit Christ to live in you as well as to die for you to bless as well as to satisfie to rise again for your justification as well as to be delivered up for your offences that you will attend him at Galilee as well as at Golgotha think of the triumphant as well as the crucified Saviour the Melchisedech as well as the mortal Aaron-Priest And not only to think of his rising I must tell you but count of a work a mighty important necessary work that of turning in this Text to be wrought on us and in us by that resurrection now after the pardon impetrated by his passion I say not only to think of and believe him risen the Devil hath as much of that thought as frequent repeated acts of that belief as you and there is not such magick in that faith or phansie as to bear you to Heaven by meditating on his journey thither to elevate you by gazing on his ascension No that faith must be in our hearts too that
August de Civit. Dei and other of the Fathers will number them out to you And thus far this tyrant over Impiety and Lust will be a Pelagian as to order all his deviation by imitation of Adam's Every breach of one single Law shall contain a brood or nest into which it may be sub-divided and every circumstance in the Action shall furnish him with fresh matter for variety of sin Again How imperious is he in triumphing over a sin which he hath once atchieved If he have once got the better of good nature and Religion broke in upon a stubborn sullen vice that was formerly too hard for him how often doth he reiterate and repeat that he may perfect his conquest that it may lie prostrate and tame before him never daring to resist him And if there be any Virgin modest sins which are ashamed of the light either of the Sun or Nature not coming abroad but under a veil as some sins being too horrid and abominable are fain to appear in other shapes and so keep us company under the name of amiable or innocent qualities then will this violent imperious sinner call them out into the Court or Market place tear away the veil that he may commit them openly and as if the Devil were too modest for him bring him upon the stage against his will and even take Hell by violence and force Thus are men come at last to a glorying in the highest impieties and expect some renown and credit as a reward for the pains they take about it and then certainly honour is grown very cheap when it is bestowed upon sins and the man very tyrannical over his spectators thoughts that requires to be worshipped for them This was a piece of the Devils old tyranny in the times of Heathenism which I would fain Christianity hath out-dated to build Temples and offer sacrifice to sins under the name of Venus Priapus and the like that men that were naturally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superstitious adorers of Devils or any thing that was called God might account Incontinence Religion and all impieties in the world a kind of adoration Thus to profess whoredoms and set up trophies in our eyes to build their eminent place in the head of every way in the verse next to my Text was then the imputation of the Jews and pray God it prove not the guilt of Christians from whence the whole Church of them is here styled An imperious c. Thus hath the Apostate Jew represented to you in his picture and resemblance the Libertine Christian and Ezekiel become an Historian as well as Prophet Thus hath indulgence in vice among Professors of Christianity been aggravated against you 1. By the weak Womanish condition of it nature it self and ordinary man-like reason is ashamed of it 2. By the Adulterous Unfaithfulness 1. Want of Faith 2. Of Fidelity bewray'd in it 3. By the imperiousness of the behaviour 1. In shamelesness 2. In confidence and spiritual security 3. In tyrannizing over himself and faculties by force compelling and then insulting over his goods and graces prodigally mis-spending them in the prosecution of his lusts and Lording over all that come near him men or sins first pressing then leading the one and both ravishing and tormenting the other to perform him the better service Now that this discourse may not have been sent into the air unprofitably that all these prophetical censures of sin may not be like Xerxes his stripes on the Sea on inanimate senseless bodies 't is now time that every tender open guilty heart begin to retire into it self every one consider whether he be not the man that the parable aims at that you be not content to have your ears affected or the suburbs of the Soul filled with the sound unless also the heart of the City be taken with its efficacy Think and consider whether 1. This effeminacy and womanishness of heart and not weakness but torpor and stupidity 2. This unfaithfulness and falseness unto Christ exprest by the spiritual incontinence and whoredoms of our souls and actions 3. That Confidence and magnanimous stately garb in sin arising in some from Spiritual Pride in others from Carnal Security whether any or all of these may not be inscrib'd on our Pillars and remain as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against us to upbraid and aggravate the nature and measure of our sins also I cannot put on so solemn a person as to act a Cato or Aristarchus amongst an Assembly that are all Judices critici to reprehend the learned and the aged and to chide my Teachers you shall promise to spare that thankless task and to do it to your selves It will be more civility perhaps and sink down deeper into ingenuous natures fairly to bespeak and exhort you and from the first part of my Text only because 't would be too long to bring down all from the weakness and womanish condition of indulgent sinners to put you in mind of your strength and the use you are to make of it in a word and close of Application We have already taken notice of the double inheritance and patrimoney of strength and graces which we all injoy first as Men secondly as Christians and ought not we Beloved that have spent the liveliest and sprightfullest of our age and parts in the pursuit of Learning to set some value on that estate we have purchased so dear and account our selves somewhat the more men for being Scholars Shall not this deserve to be esteemed some advantage to us and a rise that being luckily taken may further us something in our stage towards Heaven That famous division of Rational Animals in Jamblichus out of Aristotle into three different species that some were Men others Gods others such as Pythagoras will argue some greater priviledges of Scholars above other men That indeed the deep Learneder sort and especially those that had attained some insight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divine affairs were in a kind of a more venerable species than ordinary ignaro's And for the benefits and helps that these excellencies afford us in our way to Heaven do but consider what a great part of the world overshaded in Barbarism brought up in blind Idolatry do thereby but live in a perpetual Hell and at last pass not into another kind but degree of darkness Death being but an officer to remove them from one Tophet to another or at most but as from a Dungeon to a Grave Think on this and then think and count what a blessing divine knowledge is to be esteemed even such a one as seems not only the way but the entrance not only a preparation but even a part of that vision which shall be for ever beatifical and therefore it will nearly concern us to observe what a talent is committed to our husbanding and what increase that hard Master will exact at his coming For as Dicaearchus in his Description of Greece saith of the
a pitiful addition in the scales so many pounds less than nothing is the utmost that can be affirmed of it and when you have fetcht out your last reserve all the painted air the only commodity behind that you have to throw into that scale the reputation and honour of a gallant vain-glorious sinner that some one fool or madman may seem to look on with some reverence you have then the utmost of the weight that that scale is capable of and the difference so vast betwixt them such an inconsiderable proportion of straw stubble to such whole Mines and Rocks of Gold and Silver and precious Stones that no man that is but able to deal in plain numbers no need of Logarithms or Algebra can mistake in the judgment or think that there is any profit any advantage in gaining the whole world if accompanied with the least hazard or possibility of losing his own soul and therefore the running that adventure is the greatest idiotism the most deplorable woful simplicity in the World The same proportion would certainly be acknowledged in the second place betwixt the command of Christ on one side high rational venerable commands that he that thinks not himself so strictly obliged to observe cannot yet but revere him that brought them into the World and deem them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Royal and a gallant Law whilst all the whole Volume or Code of the Law of the Members hath not one ingenuous dictate one tolerable rational proposal in it only a deal of savage drudgery to be performed to an impure tyrant sin and pain being of the same date in the world and the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying both and the more such burthens undergone the more mean submissions still behind no end of the tale of Brick to one that is once ingaged under such Egyptian Kiln and Task-masters And for the terrors in the last place there are none but those of the Lord that are fit to move or to perswade any the utmost secular fear is so much more impendent over Satan's than God's Clients the killing of the body the far more frequent effect of that which had first the honour to bring death into the world the Devil owning the title of destroyer Abaddon and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and inflicting diseases generally on those whom he possest and Christ that other of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Physician and the Saviour that hath promises of long life annexed to some specials of his service that if it were reasonable to fear those that can kill the body and afterwards have no more that they can do i. e. are able by the utmost of their malice and Gods permission but to land thee safe at thy fair Haven to give thee Heaven and bliss before thy time instead of the many lingring deaths that this life of ours is subject to yet there were little reason to fear or suspect the fate in Gods service far less than in those steep precipitous paths which the Devil leads us thorow And therefore to be thus low-bell'd with panick frights to be thus tremblingly dismayed where there is no place of fear and to ride on intrepid on the truest dangers as the Barbarians in America do on Guns is a mighty disproportion of mens faculties a strange superiority of phansie over judgment that may well be described by a defect in the power of numbering that discerns no difference between Ciphers and Millions but only that the noughts are a little the blacker and the more formidable And so much for the third branch of this character There is yet a fourth notion of simplicity as it is contrary to common ordinary prudence that by which the politician and thriving man of this world expects to be valued the great dexterity and managery of affairs and the business of this world wherein let me not be thought to speak Paradoxes if I tell you with some confidence that the wicked man is this only impolitick fool and the Christian generally the most dextrous prudent practical person in the world and the safest Motto that of the Virtutem violenter retine the keeping vertue with the same violence that Heaven is to be taken with not that the Spirit of Christ infuses into him the subtleties and crafts of the wicked gives him any principles or any excuse for that greater portion of the Serpentine wisdom but because honesty is the most gainful policy the most thriving thorow prudence that will carry a man farther than any thing else That old principle in the Mathematicks That the right line comes speediliest to the journeys end being in spight of Machiavel a Maxim in Politicks also and so will prove till Christ shall resign and give up to Satan the oeconomy of the World Some examples it is possible there may be of the Prosperum Scelus the thriving of villainy for a time and so of the present advantages that may come in to us by our secular contrivances but sure this is not the lasting course but only an anomaly or irregularity that cannot be thought fit to be reckoned of in comparison of the more constant promises the long life in a Canaan of Milk and Honey that the Old and New Testament both have ensured upon the meek disciple And I think a man might venture the experiment to the testimony and trial of these times that have been deemed most unkind and unfavourable to such innocent Christian qualities that those that have been most constant to the strict stable honest principles have thrived far better by the equable figure than those that have been most dextrous in changing shapes and so are not the most unwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if there were never another state of retributions but this Whereas it is most scandalously frequent and observable that the great Politicians of this world are baffled and outwitted by the Providence of Heaven sell their most pretious souls for nought and have not the luck to get any money for them the most unthrifty improvident Merchandise that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 folly Psal xlix 13 which the lxxii render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scandal the most piteous offensive folly the wretchedst simplicity in the World You would easily believe it should not stand in need of a farther aggravation and yet now you are to be presented with one in my Text by way of heightning of the Character and that was my second particular that at first I promised you made up of two farther considerations first the loving of that which is so unlovely secondly the continuing in the passion so long How long you simple ones will you love c. First The degree and improvement of the Atheists folly consists in the loving of it that he can take a delight and complacency in his way to be patient of such a course gainless service such scandalous mean submissions had been reproach enough to any that had not divested
is engaged in such a pile of flames If there be any Charity left in this frozen World any Beam under this cold uninhabitable Zone it will certainly work some meltings on the most obdurate heart it will dissolve and pour out our bowels into a seasonable advice or admonition that excellent Recipe saith Themist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That supplies the place and does the work of the burnings and scarifyings a cry to stop him in his precipitous course a tear at least to solemnize if not to prevent so sad a fate And it were well if all our bowels were thus imployed all our kindness and most passionate love thus converted and laid out on our poor lapsed sinner-brethrens souls to seize upon those fugitives as Christ is said to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. xi 16 to catch hold and bring them back ere it be yet too late rescue them out of the hands of their dearest espoused sins and not suffer the most flattering kind of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gal. de Athl. the Devil in the Angelical disguise the sin that undertakes to be the prime Saint the zeal for the Lord of Hosts any the most venerable impiety to lay hold on them Could I but see such a new fashioned Charity received and entertained in the World every man to become his brothers keeper and every man so tame as to love and interpret aright entertain and embrace this keeper this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Guardian Angel as an Angel indeed as the only valuable friend he hath under Heaven I should think this a lucky omen of the worlds returning to its wits to some degree of piety again And till then there is a very fit place and season for the exercise of the other part of the passion here that of Indignation the last minute of my last particular as the how long is an expression of Indignation Indignation not at the men for however Aristotles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man ought to have indignation at some persons may seem to justifie it Our Saviour calls not for any such stern passion or indeed any but love and bowels of pity and charity toward the person of any the most enormous sinner and St. Paul only for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the restoring setting him in joynt again that is thus overtaken in any fault but Indignation I say at the sin at the simplicity and the folly that refuse reproachful Creature that hath the fate to be beloved so passionately and so long And to this will Aristotles â—eason of indignation belong the seeing favors and kindness so unworthily disâ—eâ—ced the uâ—tarts saith he and new men advanced and gotten into the greatest dignities knowledge to be proâ—estly hated and under that title all the prime i. e. Practical Wisdom and Piety and simplicity i. e. folly and madness and sin to have our whole souls laid out upon it O let this shrill Sarcasm of Wisdoms the How long ye simple ones be for ever a sounding in our ears Let this indignation at our stupid ways of sin transplant it self to that soyl where it is likely to thrive and fructifie best I mean to that of our own instead of other mens breasts where it will appear gloriously in St. Pauls inventory a prime part of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the durable unretracted repentance an effect of that godly sorrow that worketh to Salvation And if it be sincere O what indignation it produceth in us What displeasure and rage at our folly to think how senselesly we have moulted and crumbled away our souls what unthrifty bargains we have made what sots and fools we shall appear to Hell when it shall be known to the wretched tormented Creatures what ambitions we had to be but as miserable as they upon what Gotham errands what Wild-goose chases we are come posting and wearied thither O that a little of this consideration and this passion betimes might ease us of that endless wo and indignation those tears and gnashing of teeth quit us of that sad arrear of horrors that otherwise waits behind for us Lord do thou give us that view of our ways the errors the follies the furies of our extravagant Atheistical lives that may by the 〈◊〉 reproach and shame recover and return us to thee Make our faces ashamed O Lord that we may seek thy Law Give us that pity and that indignation to our poor perishing souls that may at length â—wake and fright us out of our Lethargies and bring us so many confounded humbled contrite â—tentiaries to that beautiful gate of thy temple of mercies where we may retract our follies implore thy pardon deprecate thy wrath and for thy deliverance from so deep an Hell from so infamous a vile condition from so numerous a tale of deaths never leave praising thee and saying Holy holy holy Lord God of Hosts Heaven and Earth are full of thy glory Glory be to thee O God most high To whom with the Son and the Holy Ghost be ascribed c. SERMON IV. MATT. I. 23 Emmanuel which is by interpretation God with us THE different measure and meanâ— of dispensing Divine Knowledg to several ages of the World may sufficiently appear by the Gospels of the New and Prophecies of the Old Testament the sunshine and the clearness of the one and the twilight and dimness of the other but in no point this more importantly concerns us than the Incarnation of Christ This hath been the Study and Theme the Speculation and Sermon of all holy Men and Writers since Adam's Fall yet never plainly disclosed till John Baptist in the third of Matth. and the third Verse and the Angel in the next Verses before my Text undertook the Task and then indeed was it fully performed then were the Writings or rather the Riddles of the obscure stammering whispering Prophets turned into the voice of One crying in the Wilderness Prepare ye the ways of the Lord c. Isa xl 3 Then did the cry yea shouting of the Baptist at once both interpret and perform what it prophesied At the sound of it Every valley was exalted and every hill was brought low the crooked was made straight and the rough places plain v. 4. That is the Hill and Groves of the Prophets were levell'd into the open champain of the Gospel those impediments which hindred God's approach unto mens rebel hearts were carefully removed the abject mind was lifted up the exalted was deprest the intractable and rough was render'd plain and even in the same manner as a way was made unto the Roman Army marching against Jerusalem This I thought profitable to be premised to you both that you might understand the affinity of Prophecies and Gospel as differing not in substance but only in clearness of revelation as the glorious face of the Sun from it self being overcast and mask'd with a cloud and also for the clearing of my Text For this entire passage
of Scripture of which these words are a close is the Angels message or Gospel unto Joseph and set down by St. Matthew as both the interpretation and accomplishment of a Prophecy delivered long ago by Isaiah but perhaps not at all understood by the Jews to wit That a Virgin should conceive and bear a Son and they should call his name Emmanuel Where first we must examine the seeming difference in the point of Christs Name betwixt the place here cited from Isaiah and the words here vouched of the Angel V. 21. and proved by the effect V. 25. For the Prophet says he shall be called Emmanuel but the Angel commands he should be and the Gospel records he was named Jesus And here we must resume and enlarge the ground premised in our Preface that Prophecies being not Histories but rude imperfect draughts of things to come do not exactly express and delineate but only shadow and covertly vail those things which only the Spirit of God and the event must interpret So that in the Gospel we construe the words but in Prophecies the sense i. e. we expect not the performance of very Circumstance exprest in the words of a Prophecy but we acknowledg another sense beyond the literal and in the comparing of Isaiah with St. Matthew we exact not the same expressions provided we find the same substance and the same significancy So then the Prophets and call his name Emmanuel is not as humane Covenants are to be fulfill'd in the rigour of the Letter that he should be so named at his Circumcision but in the agreement of sense that this name should express his nature that he was indeed God with us and that at the Circumcision he should receive a name of the same power and significancy Whence the observation by the way is that Emmanuel in effect signifies Jesus God with us a Saviour and from thence the point of Doctrine that Gods coming to us i. e. Christs Incarnation brought Salvation into the World For if there be a substantial agreement betwixt the Prophet and the Angel if Emmanuel signifie directly Jesus if God with us and a Saviour be really the same title of Christ then was there no Saviour and consequently no Salvation before this presence of God with us Which position we will briefly explain and then omitting unnecessary proofs apply it In explaining of it we must calculate the time of Christs Incarnation and set down how with it and not before came Salvation We may collect in Scripture a three-fold Incarnation of Christ 1. In the Counsel of God 2. In the Promises of God 3. In a Personal open exhibiting of him unto the World the effect and complement of both Counsel and Promises 1. In the Counsel of God so He was as slain so incarnate before the foundation of the World Rev. xiii 8 For the word slain being not competible to the Eternal God but only to the assumption of the humane nature presupposes him incarnate because slain God then in his Prescience surveving before he created and viewing the lapsed miserable sick estate of the future Creation in his Eternal Decree foresaw and pre-ordained Jesus the Saviour the Author and Finisher of the Worlds Salvation So that in the Counsel of God to whom all things to come are made present Emmanuel and Jesus went together and no Salvation bestowed on us but in respect to this God with us 2. In the Promises of God and then Christ was incarnate when he was promised first in Paradise The seed of the Woman c. and so he is as old in the flesh as the World in sin and was then in God's Promise first born when Adam and man-kind began to die Afterwards he was not again but still incarnate in Gods Promise more evidently in Abraham's time In thy seed c. and in Moses his time when at the addition of the Passover a most significant representation of the incarnate and crucified Christ he was more than promised almost exhibited Under which times it is by some asserted that Christ in the form of Man and habit of Angel appeared sundry times to the Fathers to give them not an hope but a possession of the Incarnate God and to be praeludium incarnationis a pawn unto them that they trusted not in vain And here it is plain thorowout that this Incarnation of Christ in the Promise of God did perpetually accompany or go before Salvation not one blessing on the nations without mention of thy feed not one encouragement against fear or unto confidence but confirm'd and back'd with an I am thy shield c. i. e. according to the Targum my Word is thy shield i. e. my Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word in the first of Joh. i. Not any mention of Righteousness and Salvation but on ground and condition of belief of that Jesus which was then in promise Emmanuel God with us 3. In the Personal exhibiting of Christ in form of flesh unto the World dated at the fulness of time and call'd in our ordinary phrase his Incarnation then no doubt was Emmanuel Jesus then was he openly shewed to all people in the form of God a Saviour which Simeon Luk. ii 30 most divinely styles God's Salvation thereby no doubt meaning the Incarnate Christ which by being God with us was Salvation Thus do you see a three-fold Incarnation a three-fold Emmanuel and proportionably a three-fold Jesus 1. A Saviour first decreed for the World answerable to God incarnate in God's Counsel and so no man was ever capable of Salvation but through God with us 2. A Saviour promised to the World answerable to the second God with us to wit incarnate in the Promise and so there is no Covenant of Salvation but in this God with us 3. A Saviour truly exhibited and born of a Woman answerable to the third Emmanuel and so also is there no manifestation no proclaiming no preaching of Salvation but by the birth and merits of God with us To these three if we add a fourth Incarnation of Christ the assuming of our Immortal Flesh which was at his Resurrection then surely the Doctrine will be complete and this Emmanuel incarnate in the Womb of the grave and brought forth cloath'd upon with an incorruptible seed is now more fully than ever prov'd an Eternal Jesus For when he had overcome the sharpness of death he opened the Kingdom of Heaven to all believers as it is in our Te Deum as if all that till then ever entred into Heaven had been admitted by some privy key but now the very gates were wide opened to all believers This last Incarnation of Christ being accompanied with a Catholick Salvation that Jesus might be as Eternal as Emmanuel that he might be as Immortal a Saviour as a God with us 'T were but a superfluous work further to demonstrate that through all ages of the World there was no Salvation ever tendred but in
uncharitable to charge this ignorance still upon Disciples after so many solemn Embassies of the Holy Ghost unto us to teach us and remember us of this Duty Nay I wish that now after he hath varied the way of appearing after he hath sat upon us in somewhat a more direful shape not of a Dove but Vultur tearing even the flesh from us on purpose that when we have less of that carnal Principle left there might be some heed taken to this Gospel-Spirit there were yet some proficiency observable among us some heavings of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath so long been a working in the World I am confident there were no such way of designing a prosperous flourishing durable Kingdom as to found its policy upon Gospel-Principles and maintain it by the Gospel-Spirit I have authority to think that was the meaning of that Prophecy of Christs turning swords into plough-shares not that he should actually bring peace he tells you that it would prove quite contrary but because the fabrick of the Gospel is such that would all men live by it all wars and disquiets would be banished out of the World It was a madness in Machiavel to think otherwise and yet the unhappiness of the World that Sir Thomas Moor's Book that designed it thus should be then called Vtopia and that title to this hour remain perfect Prophecy no place to be found where this Dove may rest her foot where this Gospel-Spirit can find reception No not among Disciples themselves those that profess to adventure their lives to set up Christs Kingdom in its purity none so void of this knowledg as they Whether we mean a speculative or practical knowledg of it few arrived to that height or vacancy of considering whether there be such a Spirit or no. Some so in love with nature that old Pelagian Idol resolve that sufficient to bring them to Heaven if they but allow their brethren what they can claim by that grand Character love of Friends those of the same perswasion those that have obliged them they have Natures leave and so are resolved to have Christs to hate pursue to death whom they can phansie their Enemies And I wish some were but thus of Agrippa's Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so near being Christians as nature it self would advance them that gratitude honour to Parents natural affection were not become malignant qualities disclaim'd as conscientiously as obedience and justice and honouring of betters Others again so devouted to Moses's Law the Old Testament Spirit that whatever they find practised there they have sufficient authority to transcribe And 't is observable that they which think themselves little concerned in Old Testament Duties which have a long time past for unregenerate morality that faith hath perfectly out-dated are yet zealous Assertors of the Old Testament Spirit all their pleas for the present resistance fetch'd from them yea and confest by some that this liberty was hidden by God in the first ages of the Christian Church but now revealed we cannot hear where yet but in the Old Testament and from thence a whole CIX Psalm full of Curses against God's Enemies and theirs and generally those pass for synonymous terms the special devotion they are exercised in and if ever they come within their reach no more mercy for them than for so many of the seven nations in rooting out of which a great part of their Religion consists I wish there were not another Prodigy also abroad under the name of the Old Testament Spirit the opinion of the necessity of Sacrifice real bloody Sacrifice even such as was but seldom heard of among Indians and Scythians themselves such Sacrifices of which the Canibal Cyclops Feasts may seem to have been but attendants furnished with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that come from such savage Altars sacrificing of Men of Christians of Protestants as good as any in the World to expiate for the blood shed by Papists in Queen Mary's days and some Prophets ready to avow that without such Sacrifice there is no remission no averting of judgments from the Land What is this but like the Pharisees To build and garnish the Sepulchres of the Prophets and say That if they had lived in their Fathers days they would never have partaken of the blood of the Prophets and yet go on to fill up the measure of their Fathers the very men to whom Christ directs thee O Jerusalem Jerusalem thou that killest in the present tense a happy turn if but the Progeny of those Murtherers and what can then remain but the Behold your house is left unto you desolate irreversible destruction upon the Land A third sort there is again that have so confined the Gospel to Promises and a fourth so perswaded that the Vnum necessarium is to be of right perswasions in Religion i. e. of those that every such man is of for he that did not think his own the truest would sure be of them no longer that betwixt those two popular deceits that of the Fiduciary and this of the Solisidian the Gospel-spirit is not conceived to consist in doing any thing and so still those practical Graces Humility Meekness Mercifulness Peaceableness and Christian Patience are very handsomly superseded that one Moses's Rod called Faith is turned Serpent and hath devoured all these for rods of the Magicians and so still you see men sufficiently armed and fortified against the Gospel-spirit All that is now left us is not to exhort but weep in secret not to dispute but pray for it that God will at last give us eyes to discern this treasure put into our hands by Christ which would yet like a whole Navy and Fleet of Plate be able to recover the fortune and reputation of this bankrupt Island fix this floating Delos to restore this broken shipwrakt Vessel to harbour and safety this whole Kingdom to peace again Peace seasonable instant peace the only remedy on earth to keep this whole Land from being perfect Vastation perfect Africk of nothing but wild and Monster and the Gospel-spirit that Christ came to preach and exemplifie and plant among men the only way imaginable to restore that peace Lord that it might at length break forth among us the want of it is certainly the Authour of all the miseries we suffer under and that brings me to the third and last particular That this ignorance of the Gospel-spirit is apt to betray Christians to unsafe unjustifiable enterprizes You that would have fire from Heaven do it upon this one ignorance You know not c. It were too sad and too long a task to trace every of our evils home to the original every of the fiends amongst us to the mansion in the place of darkness peculiar to it If I should it would be found too true what Du Plesse is affirmed to have said to Languet as the reason why he would not write the story of the Civil
it also necessary necessitate praecepti a thing which though we should be never the better for we are bound to perform So that though Faith were not able to save us yet infidelity would damn us it being amongst others a direct breach of a natural a moral nay an Evangelical Commandment And so much for the danger of infidelity considered positively in relation to the Subject whom it deprives of Heaven the Object Christ and his offers in the Gospel which it frustrates and lastly the Author and Commander of it God the Father whom it resists disobeys and scorns You will perhaps more feelingly be affected to the loathing of it if we proceed to the odious and dangerous condition of it above all other sins and breaches in the World which is my third part its comparative sinfulness It shall be more tolerable c. And this will appear if we consider it 1. in it self 2. in its consequences In it self it is fuller of guilt in its consequences fuller of danger than any ordinary breach of the moral Law In it self so it is 1. the greatest aversion from God in which aversion the School-men place the formalis ratio the very Essence of sin it is the perversest remotion and turning away of the Soul from God and getting as far as we can out of his sight or ken the forbidding of all manner of Commerce or spiritual Traffick or correspondence with God as may appear by that admirable place Heb. x. 38 The just shall live by faith but if any man draw back my soul hath no pleasure in him and verse 39. We are not of them which draw back unto perdition but of them that do believe to the saving of the Soul Where the phrase of drawing back oppos'd here to Faith and Believing is in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cowardly pusillanimous subducing of ones self a getting out of the way a not daring to meet or approach or accept of Christ when he is offered them the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Physicians a contraction of the Soul a shriveling of it up a sudden correption and depression of the mind such as the sight of some hideous danger is wont to produce so 2 Mac. vi 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to be discouraged and to forsake the Jewish Religion because of the calamities So is the word used of Peter Gal. ii 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He withdrew and separated himself fearing those that were of the Circumcision The Infidel I say draws back withdraws and sneaks out of the way as if he were afraid of the mercies of his Saviour as if it were death to him to be so near salvation as if Christ coming to him with the mercies of the Gospel were the mortal'st enemy under Heaven and there were no such mischief to be done him as his conversion This indeed is an aversion in the highest degree when we fly and draw back from God when he comes to save us when the sight of a Saviour makes us take our heels Adam might well hide himself when God came to challenge him about his disobedience the guilty conscience being afraid of revenge may well slink out of his presence with Cain Gen. iv 16 But to tremble and quake at a proclamation of mercy when God draws with cords of a man Hos xi 4 a powerful phrase exprest in the next words with the bands of love when he loveth us and calls his Son out for us v. 1. then to be bent to backsliding in the 7. ver to draw back when he comes to embrace this is a stubbornness and contraction of the soul a crouching of it in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that neither nature nor reason would be guilty of an aversion from God which no other sin can parallel and therefore of all other most intolerable in the first place 2. Infidelity gives God the lye and denies whatever God proclaims in the Gospel The reason or ground of any ones belief the objectum formale quo that by assenting to which I come to believe is Gods Veracity the Confidence that God speaks true the relying on his word is that which brings me to lay hold on Christ and therefore the Infidel is down right with God he will not take his word he 'll never be perswaded that these benefits of Christs death that are offered to all men can ever do him any good Let God call him to accept them he 'll never come his surly resolute carriage is in effect a contradicting of whatever God hath affirmed a direct thwarting a giving the lye to God and his Evangelists and this is an aggravation not to be mentioned without reverence or horror the most odious affront in the World the Lord be merciful to us in this matter Next this sin is a sin of the most dangerous consequences of any 1. It produces all other sins and that positively by doubting of his justice and so falling into adulteries blasphemies and the like in security and hope of impunity by distrusting of his providence and mercy and so flying to covetousness murmuring tempting subtlety all arts and stratagems of getting for our temporal estate and ordinary despair in our spiritual then privatively depriving us of that which is the mother and soul of our obedience and good Works I mean faith so that every thing for want of it is turned into sin and thereby depopulating the whole man making him nothing in the World but ruins and noysomness a confluence of all manner of sins without any concomitant degree of duty or obedience 2. It frustrates all good Exhortations and forbids all manner of superstructions which the Ministers are wont to labour for in moving us to charity and obedience and joy and hope and prayer by not having laid any foundation whereon these must be built any of these set or planted in any Infidel heart will soon wither they must have a stock of faith whereon to be grafted or else they are never likely to thrive As Galba's Wit was a good one but 't was unluckily placed ill-seated there was no good to be wrought by it The proudest of our works or merits the perfectest morality will stand but very weakly unless it be founded on that foundation whose corner stone is Christ Jesus 1. It leaves no place in the world for remedy he that is an Idolater a Sabbath-breaker or the like he that is arraigned at the law and found guilty at that Tribunal hath yet an Advocate in the Gospel a higher power to whom he may appeal to mitigate his sentence but he that hath sinned against the Gospel hath no farther to go he hath sinned against that which should have remitted all other sins and now he is come to an unremediable estate to a kind of hell or the grave of sin from whence there is no recovery There 's not a mercy to be fetch'd in
and much followed by the youth till he perswaded them from admiring such unprofitable professors and these are observed by Plutarch to be meer hucksters of vain glory getting great store of money and applause from their auditors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silver and popularity but had no manner of profitable learning to bestow upon them as Plutarch dooms them in his Platonick questions and Socrates in his Dialogues in confutation of them and certainly by their very profession 't is plain that these men had no God to know or worship except their gain But not to insist on these or other their Professors of more curious trim polite learning as their Philosophers Grammarians and Rhetoricians it will be more seasonable to our Text to examine St. Pauls auditors here the great speculators among them 1 the deepest Philosophers and there where you expect the greatest knowledge you shall find the most barbarous ignorance in the midst of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Grecians the Philosophers saith Clem. and 't is plain by their writings finding out and acknowledging in private this multitude of Gods to be a prodigious vanity and infinitely below the gravity and wisdom of their profession took themselves off from this unreasonable worship and almost each of them in private worshipped some one God And here you would think that they jump'd with the Jews of that time in the acknowledging an unity but if you mark them you shall find that they did not reform the popular Atheism but only varied it into a more rational way Thales would not acknowledge Neptune as the Poets and people did but yet he deifies the water as Clem. observes another scorned to be so senseless as to worship wood or stone and yet he deifies the earth the parent of them both and as senseless as them both and does at once calcare terram colere tread on the earth with his feet and adore it with his heart So Socrates who by bringing in morality was a great refiner and pruner of barren Philosophy absolutely denying the Grecian Gods and thence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is yet brought in by Aristophanes worshipping the clouds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and by a more friendly Historian described addressing a sacrifice to Aesculapius being at the point of death So that in brief the Philosophers disliking the vulgar superstition went to School saith Clem. to the Persian Magi and of them learnt a more Scholastick Atheism The worship of those venerable Elements which because they were the beginnings out of which natural bodies were composed were by these naturalists admired and worshipped instead of the God of nature From which a man may plainly judge of the beginning and ground of the general Atheism of Philosophers that it was a superficial knowledge of Philosophy the sight of second causes and dwelling on them and being unable to go any higher For men by nature being inclined to acknowledge a Deity take that to be their God which is the highest in their sphere of knowledge or the supremum cognitum which they have attained to whereas if they had been studious or able by the dependence of causes to have proceeded beyond these Elements they might possibly nay certainly would have been reduced to piety and religion which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the knowledge and worship of God but there were many hindrances which kept them groveling on the earth not able to ascend this ladder 1. They wanted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Aphrod on the Topicks speaks of that kindly familiar good temper or disposition of the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the mind is able to find out and judge of truth they wanted either that natural harmony or spiritual concord of the powers of the soul by which it is able to reach those things which now in corrupt nature are only spiritually descerned For it is Clem. his Christian judgment of them that the Gentiles being but Bastards not true born sons of God but Aliens from the Commonwealth of Israel were therefore not able to look up toward the Light as 't is observed of the bastard-brood of Eagles or consequently to discern that inaccessible light till they were received into the Covenant and made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true proper Children of light A second hindrance was the grosseness and earthiness of their fancy which was not able to conceive God to be any thing but a corporeous substance as Philoponus observes in Schol. on the books de anima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. When we have a mind to betake our selves to divine speculation our fancy comes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raises such a tempest in us so many earthly meteors to clog and over-cloud the soul that it cannot but conceive the Deity under some bodily shape and this disorder of the fancy doth perpetually attend the soul even in the fairest weather in its greatest calm and serenity of affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. saith Plato even when the soul is free from its ordinary distractions and hath provided it self most accurately for contemplation Philoponus in this place finding this inconvenience fetches a remedy out of Plotinus for this rarifying and purifying of the fancy and it is the study of the Mathematicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let young men be brought up in the study of the Mathematicks to some acquaintance with an incorporeous nature but how unprofitable a remedy this study of the Mathematicks was to the purpose of preparing the soul to a right conceit of God I doubt not but he himself afterwards found when he turned Christian and saw how far their Mathematical and Metaphysical abstractions fell below those purest Theological conceits of which only grace could make him capable So that in brief their understanding being fed by their fancies and both together fatned with corporeous phantasms as they encreased in natural knowledge grew more hardned in spiritual ignorance and as Clem saith of them were like birds cram'd in a Coop fed in darkness and nourished for death their gross conceits groping on in obscurity and furnishing them only with such opinions of God as should encrease both their ignorance and damnation That I be not too large and confused in this discourse let us pitch upon Aristotle one of the latest of the Ancient Philosophers not above 340 years before Christ who therefore seeing the vanities and making use of the helps of all the Grecian learning may probably be judged to have as much knowledge of God as any Heathen and indeed the Colen Divines had such an opinion of his skill and expressions that way that in their tract of Aristotles Salvation they define him to be Christs Praecursor in Naturalibus as John Baptist was in gratuitis But in brief if we examine him we shall find him much otherwise as stupid in the affairs of 1. God 2. the Soul 3. Happiness as any
hath nothing to do in the business whilst he expects mercy makes himself uncapable of it and though he acknowledge a resurrection lives as though he looked to be annihilated Certainly he that expects God should send him a fruitful harvest will himself manure the ground he that hopes will labour according to that 1 Joh. iii. 3 He that hath this hope in him purifies himself c. So that whosoever relies on God for Salvation and in the midst of his hopes stands idle and walks after his own lusts by his very actions confutes his thoughts and will not in a manner suffer God to have elected him by going on in such reprobate courses Lastly If it be this confident walking after our own lusts which is here the expression of Atheism then here 's a comfort for some fearful Sinners who finding themselves not yet taken up quite from a licentious life suspect and would be in danger to despair of themselves as Atheists 'T is a blessed tenderness to feel every sin in our selves at the greatest advantage to aggravate and represent it to our Conscience in the horridst shape but there is a care also to be had that we give not our selves over as desperate Cain ly'd when he said his sin was greater than could be either born or forgiven When the Physicians have given one over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nature hath its spring and plunge and sometimes quits and overcomes the disease If thou art in this dangerous walk and strivest and heavest and canst not get out of it yet sorrow not as one without hope this very regret and reluctancy this striving and plunging is a good symptome If thou wilt continue with a good courage and set thy self to it to the purpose be confident thou shalt overcome the difficulty If this sin be a walking then every stop is a cessation every check a degree to integrity every godly thought or desire a pawn from God that he will give thee strength to victory and if thou do but nourish and cherish every such reluctancy every such gracious motion in thy self thou maist with courage expect a gracious calm deliverance out of these storms and tempests And let us all labour and endeavour and pray that we may be loosed from these toyls and gins and engagements of our own lusts and being entred into a more religious severe course here than the Atheism of our wayes would counsel us to we may obtain the end and rest and consummation and reward of our Course hereafter Now to him which hath elected us c. SERMON XVIII 1 TIM I. 15 Of whom I am the chief THE chief business of our Apostle S. Paul in all his Epistles is what the main of every Preacher ought to be Exhortation There is not one doctrinal point but contains a precept to our understanding to believe it nor moral Discourse but effectually implies an admonishment to our Wills to practise it Now these Exhortations are proposed either vulgarly in the downright garb of Precept as These things command and teach c. or in a more artificial obscure enforcing way of Rhetorick as God forbid that I should glory save in the cross of Christ whereby the world is crucified to me and I unto the world which though in words it seems a protestation of St. Pauls own resolution yet in effect is a most powerful exhortatory to every succeeding Christian to glory only in the Cross of Christ and on it to crucifie both the World and himself This method of reducing S. Paul to Exhortation I observe to you for the clearing of my Text. For this whole Verse at the first view seems only a mere Thesis or point of belief that Christ came into the World to save Sinners illustrated and applied by the Speaker as one and the chief of the number of those Sinners to be saved But it contains a most Rhetorical powerful Exhortation to both Vnderstanding and Will to believe this faithful saying That Christ came c. and to accept lay hold of and with all our might to embrace and apply to each of our selves this great mercy toward this great Salvation bestowed on Sinners who can with humility confess their sins and with Faith lay hold on the promise And this is the business of the Verse and the plain matter of this obscure double Exhortation to every mans Vnderstanding that he believe that Christ c. to every mans affections that he humble himself and teach his heart and that his tongue to confess Of all Sinners c. This Text shall not be divided into parts which were to disorder and distract the significancy of a proposition but into several considerations for so it is to be conceived either absolutely as a profession of S. Paul of himself and there we will enquire whether and how Paul was the chief of all Sinners Secondly respectively to us for whom this form of confessing the state and applying the Salvation of Sinners to our selves is set down And first whether and how Paul was the chief of all Sinners where we are to read him in a double estate converted and unconverted exprest to us by his double name Paul and Saul Paul an Apostle of Jesus Christ Saul a Persecutor mad against the Christians and that both these estates may be contained in the Text although penn'd by Paul regenerated may appear in that the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I signifying the whole complete person of Paul restrains not the speech to his present being only but considers also what he had been more especially set down at the thirteenth Verse Who was before a blasphemer c. So then Paul in his Saul-ship being a Blasphemer a Persecutor and injurious and in summ a most violent perverse malicious Unbeliever was a chief Sinner rankt in the Front of the Devil's Army and this needs no further proof or illustration Yet seeing that that Age of the World had brought forth many other of the same strain of violent Unbelief nothing inferiour to Saul as may appear by those many that were guilty of Christs Death as Saul in person was not and those that so madly stoned S. Stephen whilst Saul only kept the witnesses clothes and as the Text speaks was consenting unto his death seeing I say that others of that Age equalled if not exceeded Sauls guilt how can he be said above all other Sinners to be the chief I think we shall no◠wrest or inlarge the Text beside or beyond the meaning of the Holy Ghost or Apostle if in answer unto this we say that here is intended not so much the greatness of his sins above all Sinners in the World but the greatness of the miracle in converting so great a Sinner into so great a Saint and Apostle So that the words shall run Of all Sinners that Christ came into the World to save and then prefer to such an eminence I am the chief or as the word primarily
Vipers by denying it all nourishment from without all advantages of temptations and the like which it is wont to make use of to beget in us all manner of sin let us aggravate every circumstance and inconvenience of it to our selves and then endeavour to banish it out of us and when we find we are not able importune that strong assistant the Holy Spirit to curb and subdue it that in the necessity of residing it yet may not reign in our mortal bodies to tame and abate the power of this necessary Amorite and free us from the activity and mischief and temptations of it here and from the punishment and imputation of it hereafter And so I come to the third part or brach of this original sin to wit its legal guilt and this we do contract by such an early prepossession that it outruns all other computations of our life We carry a body of sin about us before we have one of flesh have a decrepit weak old man with all his crazy train of affections and lusts before even infancy begins Behold saith the Psalmist Psal li. 5 I was shapen in iniquity and in sin did my mother conceive me as if guilt were the plastick power that formed us and wickedness the Minera and Element of our being as if it were that little moving point which the curious enquirers into nature find to be the rudiment of animation and pants not then for life but lust and endless death So that the saying of St. James c. i. 15 seems a description of our natural birth When lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death Nor does this hasty inmate leave us when grown up no it improves its rancour against God and goodness mixes with custom passion and example and whatever thing is apt to lead us unto mischief somenting all the wild desires of our inferiour brutal part till it become at last an equal and profest Enemy making open hostility setting up its Sconces fortifying it self with munition and defence as meaning to try the quarrel with God and pretending right to man whom God doth but usurp Thus shall you see it encampt and setting up its banners for tokens under that proud name of another law Rom. vii 23 I see another law in my members warring against the law of my mind and as if it had got the better of the day bringing me into captivity to the law of sin which is in the members i. e. unto its self And shall we feel such an Enemy within us laying siege at God and grace in us and fiercely resolving whether by deceit or battery to captivate us unto himself and shall we not take notice of him Shall we not think it worthy our pains and expence to defeat him or secure our selves Beloved that will be the best stratagem for the taking of this Enemy which is now adays most ordinary in Sieges to block up all passages and hinder all access of fresh provision and so by denying this greedy devourer all nourishment from without to starve and pine him into such a tameness that he may be taken without resistance which how really you may perform by these means of mortification and repentance prescribed you in Scripture you shall better learn by your own practice than my discourse The fourth aggravation of this guilt is that its minera and fewel lurks even in a regenerate man wretched c. and enforceth Paul into a conflict a War against himself And is it possible for one otherwise happy as the regenerate man inwardly surely is to sleep securely and never to try a Field with the Author of its so much misery or finding it to be within its self part of it self not to think it a sin worthy repentance and sorrow by which Gods Holy Spirit is so resisted so affronted and almost quelled and cast out Fifthly and lastly the guilt of it appears by the effects of it 1. inclination 2. consent to evil for even every inclination to sin without consent is an irregularity and kind of sin i. e. an aversion of some of our faculties from God all which should directly drive amain to him and goodness That servant which is commanded with all speed and earnestness to go about any thing offends against his Masters Precept if he any way incline to disobedience if he perform his commands with any regret or reluctancy Now secondly consent is so natural a consequent of this evil inclination that in a man you can scarce discern much less sever them No man hath any inordinate lust but doth give some kind of consent to it the whole will being so infected with this lust that that can no sooner bring forth evil motions but this will be ready at hand with evil desires and then how evident a guilt how plain a breach of the Law it is you need not mine eyes to teach you Thus have I insisted somewhat largely on the branches of Original sin which I have spread and stretcht the wider that I might furnish you with more variety of aggravations on each member of it which I think may be of important use for this or any other popular Auditory because this sin ordinarily is so little thought of even in our solemnest humiliations When you profess that you are about the business of repentance you cannot be perswaded that this common sin which Adam as you reckon only sinned hath any effect on you I am yet afraid that you still hardly believe that you are truly and in earnest to be sorry for it unless the Lord strike our hearts with an exact sense and profest feeling of this sin of our nature and corruption of our kind And suffer us not O Lord to nourish in our selves such a torpor a sluggishness and security lest it drive us headlong to all manner of hard-heartedness to commit actual sins and that even with greediness And so I come briefly to a view of each mans personal sins I am the chief where I might rank all manner of sins into some forms or seats and then urge the deformity of each of them single and naked to your view but I will for the present presume your understandings sufficiently instructed in the heinousness of each sin forbidden by the Commandments For others who will make more or less sins than the Scripture doth I come not to satisfy them or decide their Cases of Conscience In brief I will propose to your practice only two forms of confessing your sins and humbling your selves for them which I desire you to aggravate to your selves because I have not now the leisure to beat them low or deep to your Consciences Besides original sin already spoken of you are to lay hard to your own charges first your particular chief sins secondly all your ordinary sins in gross For the first observe but that one admirable place in Solomons Prayer at the dedication of the Temple If there be
is bringing this high reward upon him The Chaldee therefore renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was counted unto him either for righteousness or for merit i. e. for a very rewardable act So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee signifies both just and worthy and meritorious not speaking of perfect righteousness or sinless merit but such as God in his goodness is pleased to reward and the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was reputed to him for righteousness the phrase so frequently used in the New Testament for rewarding men richly and infinitely above their merit yet this as the reward of somewhat performed by his faithfull servants which he looks upon with special favour in the Second Covenant V. 33. Spake unadvisedly How Moses's fault which was so great as to be punished by God with exclusion from Canaan is here exprest by these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spake or pronounced with his lips is not easily resolved The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Lev. 5.4 and there signifies to declare to pronounce to speak Now if it were that he spake with his lips onely but doubted in his heart when he struck the rock and said Shall we fetch you water out of this rock then this will note his Infidelity and perhaps the LXXII may refer to that reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doubted in his lips i. e. did by his words signifie his diffidence But there is no reason that when in the Hebrew here it is onely said that he spake with his lips we should thence conclude his hearts disagreeing with his tongue 'T is therefore most reasonable that speaking with his lips being in it self indifferent and innocent should onely be concluded ill from the influence that the words precedent seem to have on it They provoked his spirit and he spake with his lips i. e. he spake passionately as one provoked And then as S. James saith the wrath of man worketh not the righteousness of God ch 1.20 so here we may conclude of Moses God had appointed him to speak to the rock and it should bring forth water And he being exasperated in his spirit put into a passion by the people goes and strikes the rock twice and saith Hear ye rebels shall we fetch you water out of this rock This passion of his was it self a fault and disturb'd him so that it is not to be believed that he could discharge that duty now incumbent on him from God in that manner as he ought to do with that faith and affiance in God with that care of setting out the power and mercy of God to these provokes and these two are the crimes charged on him by God Numb 20.12 his unbelief and his not sanctifying God in the sight of the people This therefore is Moses his crime here briefly intimated not largely set down in this verse that they provoked his spirit and he spake i. e. he spake in a provocation not as a meek and faithfull servant of the Lord that desired to glorifie God before the people ought to have done And this being here but imperfectly toucht was left to be explicated by the story where the fact was recorded and from thence more than by the words we may conclude this to be the meaning of this verse The Jewish Arab here differently from all others hath it because they contradicted his prophecy which he spake to them in his saying The End of the Fourth Book THE FIFTH BOOK OF PSALMS The Hundred and Seventh PSALM The hundred and seventh the first of the last Book of Psalms is an invitation to all sorts of men to take notice of and acknowledge God's special mercies in rescuing them from the several dangers that every part of their lives is subject to peculiarly from hunger prison disease and danger by Sea It seems probably to have been written presently after the Captivity when the Nation had been exercised by siege and famine by deportation and imprisonment and the land had been made desolate for want of cultivation yet withall so contrived as to have respect to the deliverance out of Aegypt 'T was a Psalm of Answering or parts to be sung alternately having a double burthen or intercalary verse oft recurring 1. O Give thanks unto the Lord for he is good for his mercy endureth for ever Paraphrase 1. The great and daily bounty of God is such his mercies and preservations so constant and perpetual in all the turns and varieties of our lives that we are most strictly obliged 〈◊〉 â—ke notice of them and pay the tribute of most gratefull hearts and the obedience of our whole lives in acknowledgment thereof 2. Let the redeemed of the Lord say so whom he hath redeemed from the hand of the enemy 3. And gathered them out of the lands from the East and from the West from the North and from the South Paraphrase 2 3. This is in a most eminent manner incumbent on those that have been taken and carried captive by oppressing invaders and by the good providence of God reduced and recollected from their dispersions and brought home safe to their own countrey again 4. They wandered in the wilderness in a solitary way They found no city to dwell in 5. Hungry and thirsty their soul fainted in them 6. Then they cryed unto the Lord in their trouble and he delivered them out of their distresses 7. And he led them forth by the right way that they might goe to a city of habitation Paraphrase 4 5 6 7. So is it on all them which when they have been permitted by God for some time to a state of seeming destitution deprived of all the necessaries of life harbour and all kind of food c. have yet upon their devout addresses to heaven in prayer found present relief and deliverance from their pressures God by his gracious providence directing them to some auspicious successfull means of supplying their wants and either returning them to their old or bringing them to some new more fruitfull possession 8. O that men would praise the Lord for his goodness and for his wonderfull works to the children of men 9. For he satisfieth the longing soul and filleth the hungry soul with goodness Paraphrase 8 9. This certainly is an act as of a special and undeserved bounty so of an over-ruling omnipotent providence to provide so liberally for those that are so thirsty and hungry v. 5. i. e. altogether destitute and that both these should be thus exercised and employed for the onely benefit of us unworthy sinfull sons of Adam is matter of infinite comfort to us and acknowledgment and thanksgiving to God 10. Such as sit in darkness and in the shadow of death being bound in affliction and iron 11. Because they rebelled against the words of God and contemned the counsel of the most high 12. Therefore he brought down their heart with labour they fell down and there was none to help 13.
of the obligation to obedience in us Christians who injoy that light and are precluded those excuses of ignorance that a Jew might be capable of From whence I may sure conclude that the Ego autem of not retaliating or revenging of injuries for that is sure the meaning of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render resist not evil the strict precept of loving and blessing and praying for Enemies and the like is more clearly preceptive and so more indispensably obligatory to us Christians than ever it was to the Jews before And there you have one part of the Spirit of the Gospel in opposition to a first notion of the legal Spirit And by it you may conclude that what Christian soever can indulge himself the enjoyment of that hellish sensuality that of revenge or retributing of injuries nay that doth not practise that high piece of but necessary be it never so rare perfection of overcoming evil with good and so heap those precious melting coals of love of blessings of prayers those three species of sacred vestal fire upon all Enemies heads Nescit qualis spiritus He knows not what kind of spirit he is of But there is another thing observable of the Law and so of the Judaical Legal Spirit to wit as it concerned the planting the Israelites in Canaan and that is the command of rooting out the nations which was a particular case upon God's sight of the filling up of the measure of the Amorites sins and a judicial sentence of his proceeding upon them not only reveal'd to those Israelites but that with a peremptory command annext to it to hate and kill and eradicate some of those Nations Which case because it seldom or never falls out to agree in all circumstances with the case of any other sinful people cannot lawfully prescribe to the eradicating of any other though in our opinion never so great enemies of God until it appear as demonstrably to us as it did to those Israelites that it was the will of God they should be so dealt with and he that thinks it necessary to shed the blood of every enemy of God whom his censorious faculty hath found guilty of that charge that is all for the fire from Heaven though it be upon the Samaritans the not receivers of Christ is but as the Rabbies call him sometimes one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of blouds in the plural number and sons of fire yea and like the Disciples in my Text Boanerges sons of thunder far enough from the soft temper that Christ left them Ye know not what kind of spirit ye are of In the next place Elias Spirit was a Prophetick Spirit whose dictates were not the issue of discourse and reason but impulsions from Heaven The Prophetick writings were not saith St. Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive in an agonistick sense of their own starting or incitation as they were moved or prompted by themselves but as it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they were carried by the Holy Ghost not as they were led but carried when the Lord speaks who can but prophesie And so likewise are the actions Prophetick many things that are recorded to be done by Prophets in Scripture they proceed from some peculiar incitations of God I mean not from the ordinary or extraordinary general or special direction or influence of his grace cooperating with the Word as in the brest of every regenerate man for the Spirit of Sanctification and the Spirit of Prophecy are very distant things but from the extraordinary revelation of God's Will many times against the setled rule of duty acted and animated not as a living creature by a Soul but mov'd as an outward impellent a sphear by an intelligence and that frequently into eccentrical and planetary motions so that they were no further justifiable than that prophetick calling to that particular enterprize will avow Consequent to which is that because the prophetick office was not beyond the Apostles time to continue constantly in the Church any further than to interpret and superstruct upon what the Canon of the Scripture hath setled among Christians Christ and his Word in the New Testament being that Bath-Col which the Jews tell us was alone to survive all the other ways of Prophecy he that shall now pretend to that Prophetick Spirit to some Vision to teach what the Word of God will not own to some incitation to do what the New Testament Law will not allow of he that with the late Fryar in France pretends to ecstatical revelations with the Enthusiasts of the last age and Phanaticks now with us to ecstatical motions that with Mahomet pretends a dialogue with God when he is in an Epileptick fi◠sets off the most ghastly diseases I shall add most horrid sins by undertaking more particular acquaintance and commerce with the Spirit of God a call from God's Providence and extraordinary Commission from Heaven for those things which if the New Testament be Canonical are evaporate from Hell and so first leads captive silly women as Mahomet did his Wife and then a whole Army of Janizaries into a War to justifie and propagate such delusions and put all to death that will not be their Proselytes is far enough from the Gospel Spirit that lies visible in the New Testament verbum vehiculum spiritûs and the preaching of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is not infused by dream or whisper nor authorized by a melancholy or phanatick phansie and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knows not what kind c. In the third place Elias was the great precedent and example of sharp unjudiciary procedure with Malefactors which from the common ordinary awards on Criminals in that execution proceeded Trial and the Malefactor suffered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without attending the formalities of Law Of this kind two Examples are by Mattathias cited 1 Macab ii one of Phinces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that zeal'd a zeal and in that run thorough Zimri and Cozbi and so as the Captain once answered for the killing the drowsie Sentinel reliquit quos invenit found them in unclean embraces and so left them And the variety of our interpretations in rendring of that passage in the Psalm Then stood up Phinehas and prayed in the Old and then stood up Phinehas and executed judgment in the New Translations may perhaps give some account of that action of his that upon Phinehas Prayer for God's direction what should be done in that matter God raised up him in an extraordinary manner to execute judgment on those offenders And the other of Elias in the Text and he with some addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In zealing the zeal of the Law called fire from Heaven upon those that were sent out from Ahazia to bring him to him And this fact of his by God's answering his call and the coming down of the fire upon
them was demonstrated to come from God also as much as the prediction of the Kings death which was confirm'd by this means It may very probably be guest by Mattathias his words in that place that there were no precedents of the zelotick spirit in the Old Testament but those two for among all the Catalogue of examples mentioned to his sons to enflame their zeal to the Law he produceth no other and 't is observable that though there be practices of this nature mentioned in the story of the New Testament the stoning of St. Stephen of St. Paul at Iconium c. yet all of them practised by the Jews and not one that can seem to be blameless but that of Christ who sure had extraordinary power upon the buyers and sellers in the Temple upon which the Apostles remembred the Psamists Prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the zeal of Gods house carried him to that act of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of indignation and punishment upon the transgressors And what mischief was done among the Jews by those of that sect in Josephus that call'd themselves by that name of Zelots and withal took upon them to be the saviours and preservers of the City but as it prov'd the hastners and precipitators of the destruction of that Kingdom by casting out and killing the High-Priests first and then the Nobles and chief men of the Nation and so embasing and intimidating and dejecting the hearts of all the people that all was at length given up to their fury Josephus and any of the learned that have conversed with the Jewish Writers will instruct the enquirer And ever since no very honourable notion had of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament one of the fruits of the flesh Gal. v. of the Wisdom that comes not from Heaven Jam. iii. and in the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bitter zeal a gall that will imbitter all that come near it The short of it is the putting any man to death or inflicting other punishment upon any terms but that of legal perfectly legal process is the importance of a zelotick Spirit as I remember in Maimonides him that curses God in the name of an Idol the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that meet him kill him i. e. the zelots permitted it seems if not authorized to do so And this is the Spirit of Elias that is of all others most evidently reprehended and renounced by Christ. The Samaritans no very sacred persons added to their habitual constant guilts at that time to deny common civility of entertainment to Christ himself and the Disciples asked whether they might not do what Elias had done call for fire from Heaven upon them in that case and Christ tells them that the Gospel-Spirit was of another complexion from that of Elias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turn'd to them as he did to Peter when he said Get thee behind me Satan as to so many fiery Satanical-spirited men and checkt them for that their furious zeal with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The least I can conclude from hence is this that they that put any to death by any but perfectly legal process that draw the sword upon any but by the supream Magistrates command are far enough from the Gospel-Spirit whatever precedent they can produce to countenance them And so if they be really what they pretend Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are in a prodigious mistake or ignorance They know not what Spirit they are of Yet farther it is observable of Elias that he did execrate and curse call for judgments from Heaven upon mens persons and that temper of mind in the parallel you may distribute into two sorts First in passing judgments upon mens future estates the censorious reprobating Spirit which though we find it not in Elias at this time yet is a consequent of the Prophetick Office and part of the burthen received from the Lord and layed upon those guilty persons concerning whom it hath pleased Almighty God to reveal that secret of his Cabinet but then this rigor cannot without sin be pretended to by any else for in the blackest instances charity believes all things and hopes all things and even in this sense covers the multitudes of sins Now this so culpable an insolent humour rashly to pass a condemning sentence was discernible in the Pharisees this Publican whose profession and trade is forbidden by that Law and this people that know not that Law is cursed so likewise in the Montanists nos spirituales and all others animales and Psychici so in the Romanists who condemn all but themselves and in all those generally whose pride and malice conjoined most directly contrary to the Gospel-Spirit of humility and charity doth prepare them one and the other inflame them to triumph and glut themselves in this spiritual assassinacy this deepest dye of blood the murthering of Souls which because they cannot do it really they endeavour in effigie anathematize and slaughter them here in this other Calvary the place for the crucifying of reputations turning them out of the Communion of their charity though not of bliss and I am confident reject many whom the Angels entertain more hospitably Another part of this cursing Spirit there is more peculiarly Elias's that of praying and so calling for curses on mens persons and that being upon the enemies of God and those appearing to Elias a Prophet to be such might be then lawful to him and others like him David perhaps c. in the Old Testament but is wholly disliked and renounced by Christ under this state of higher Discipline to which Christians are designed by him in the New I say not only for that which concerns our own enemies for that is clear When thine enemy hungreth feed him and somewhat like that in the Old Testament When thine enemies Ox c. But I extend it even to the enemies of God himself and that I need not do upon other evidence than is afforded from the Text the Samaritans were enemies of Christ himself and were barbarous and inhumane to his person and they must not be curst by Disciples And he that can now curse even wicked men who are more distantly the enemies of God can call for I say not discomfiture upon their devices for that is charity to them to keep them from being such unhappy Creatures as they would be contrivers of so much mischief to the world but Plagues and Ruine upon their persons which is absolutely the voice of Revenge that sulphur-vapor of Hell he that delighteth in the misery of any part of Gods Image and so usurps upon that wretched quality of which we had thought the Devil had gotten the Monopoly that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joying in the Brother's misery but now see with horror is got loose out of that Pit to rave among us he that would mischief if it were in his power and now it is not by unprofitable