vertuous or valiant act in their lives worth the commemorating and worshipped and sacrificed to them as Gods After them others arising and not knowing their predecessors intention viz. that they honoured them as their ancestours and inventours of good things with memorials onely they worshipt them as Gods of heaven and sacrificed to them And this was their form of making Gods of them After their deaths they put their names in the Books of their Priests and solemnized a feast to them at a set time saying that their souls were gone to the fortunate Islands c. In this relation thus set down in those fragments set out by Scaliger there is certainly a foul mistake an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not left out For when of the first institutours it is here said that they honoured those Heroes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with memorials onely how can it be imagined that in the relation of that very passage foregoing Istiaeus should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they adored them as Gods and worshipt them It must therefore of necessity be thus read that Zerug did with statues of pillars honour their Captains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and did not worship them as Gods or sacrifice to them as others arising afterward did And of these again it is as clear that these deified men who were supposed to be assumed to heaven and were no doubt many of them truly gone thither in their souls were yet but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Gods but creatures of that one supreme Jehovah who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made the heavens and those most eminent saints that dwelt there And this seems to be the fullest importance of this verse V. 7. And strength As from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fortis fuit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strength so doth the same word signifie what the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power dominion empire In the notion of strength or robur it may probably be used v. 6. where as beauty so strength is said to be in his Sanctuary beauty in respect of the glory of the divine presence by the guard of Angels that attend there and strength in respect of the assistance that is by God provided and furnished there to all that seek it by prayer But the latter notion is fitter for this place where it is joyned with glory and attributed to God and so 1 Pet. 5.11 which seems to be taken from hence it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him be glory and dominion and the Arabick there reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a light variation from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and from hence Gods title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best rendred not almighty or he that hath all strength but he that hath the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominion or empire over all And thus in the Doxology annext to the Lord's Prayer kingdom as well as power is joyned with glory when they are attributed to God And to this accord the LXXII which here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honor or dignity referring to the royal power to which that dignity belongs And so their giving him the power or empire here is agreeable to the proclaiming v. 10. that the Lord reigneth V. 10. Lord reigneth That the Lord in this place is the Messias is the resolution generally of the ancients both Jews and Christians Of the Jews R. Solomon affirms this is spoken of the days of the Messiah and gives it for a rule that wheresoever 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new song 't is meant of the future age and thus indeed Rev. 5.9 and 14.3 the new songs are sung unto Christ And R. Gaon renders the reason because then there shall be a new heaven and new earth Kimchi also saith the Psalm concerns the days of the Messias And to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. hath a great propriety having a particular notion of good tidings or Gospel and is duly rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangelize or as a piece of Gospel preach declare his salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his redemption saith the Chaldee Of the Christians see Justin Martyr in his Dialogue with Trypho the Jew p. 298. c. And the Psalm being as appears 1 Chr. 16.23 first composed on occasion of the bringing of the Ark to Sion though afterward lightly changed and fitted if we believe the Greek title of it to the re-building of the Temple after the captivity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may thus fitly be understood in its prophetical extent to embrace Christ's ascending to heaven in his humane nature By his assumption of humanity he did truly dwell among us and that much more eminently than ever he did in the Ark or Sanctuary and the carrying of this to heaven was answerable to the bringing up the Ark and placing it solemnly in Sion Now to this exaltation of his the Cross was the fore-runner and ceremony as it were of his inauguration his Kingly Office commencing at his resurrection from the grave to which the Cross conveyed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God after his death upon the Cross having given him the Kingdom of all the Earth saith Justin p. 300. A. This is the meaning of the words and of that ancient Scholion which S. Augustin on the Psalms and Arnobius and others after him and of the most ancient Justin Martyr and Tertullian recite as from this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord hath reigned from the wood or tree i. e. from the Cross That these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wood or Cross were once in the Text and by the Jews taken out from thence though it have the authority of Justin and be eagerly defended by Lindanus hath no degree of probability in it The very LXXII which alone are concerned in the charge in the Copies which have come down to us have it not nor the vulgar Latin nor yet the Arabick nor Aethiopick which all follow the LXXII no nor the version of S. Jerom much less the Chaldee or Syriack from all which it cannot with any shew of reason be pretended that the Jews have rased or stoln it out for how was it possible for them to corrupt the Greek Bible throughout the world many of which were in the hands and Libraries of heathens or that the universal Church which for many hundred years hath allowed of and confirmed the Original Copies and all these Translations hath joyn'd with the Jews in their sacriledge and opposition to Christianity and that after it had received warning from so great a person as Justin was Many other evidences are produced to this purpose by our learned Country-man Nicholas Fuller Miscell l. 3. c. 13. and his conclusion is unquestionable that it was but a Scholion of some of the ancients written in the margin of his book as the result of his observation of the Kingdom of
exact opposition one to the other the first from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 high is exalting himself the latter from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lowly humbling himself And proportionably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heaven and earth must be opposed also and the one joyned with his exaltation as the term of that and the other with his humiliation as the term of that and then the like decorum being observed betwixt dwelling and seeing or beholding the higher being proper for the habitation but the lower being accommodated to the works of his providence signified by seeing the construction will be regularly thus who is like unto Jehovah our God who exalteth himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inhabite or dwell there and yet humbleth himself at the same time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see behold or order all things therein by his providence and his grace An observation which hath always had truth in it from the beginning of the world but then most signally when the Messias the supreme God of heaven came to visit us here on earth in so great humility Of this kind of composition there want not examples see Cant. 1.5 I am black but comely as the tents of Kedar as the curtains of Solomon i. e. black as the tents of Kedar but fair as the curtains of Solomon So Deut. 32.42 I will make my arrows drunk with blood and my sword shall devour flesh with the blood of the slain and of the captives where the sense exacts this other placing I will make my arrows drunk with blood the blood of the slain and my sword shall devour the flesh of the captives So Rom. 1.12 the righteousness of God is revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from faith to faith i. e. the righteousness of God by faith is revealed to faith or that men might believe see Note b. on that Chapter To this sense I conceive all the ancient translators had respect the Chaldee rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who exalted his habitation that he may dwell and le ts down his eyes that he may see in heaven and in earth but the LXXII more expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who dwelleth in the heights and beholdeth the things that are below in the heaven and in the earth and so the Syriack who sitteth on high and beholdeth or looketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on that which is deep or low not as the Latin reads coelum terram the heaven and earth but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. on heaven and earth In all which rendrings the letting down the eyes the beholding the things that be low or deep cannot be common to the heaven and earth but is proper to the earth in opposition to heaven For as for the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the regions of the air it cannot probably have place here any more than v. 4. where his glory is said to be above the heavens to express the infiniteness of it by its superiority to the highest of all creatures which consequently must be resolved to be the highest heavens and not the air which is much inferiour to them If this should seem to be too unusual and violent an hyperbaton then the meaning must be that although God be high in his throne of glory yet he condescends to the managery of the whole fabrick stoops down to behold the things on earth and by as great a condescension looks on those in heaven his glory therein approving it self to be above the heavens because his beholding the transactions there is a descending or looking down V. 9. Keep house The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house is sometimes best rendred family so Gen. 7.1 Go thou and all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy family into the Ark. So Exod. 1.21 God made for the midwives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 families 2 Sam. 7.11 God shall make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a family i. e. give thee children And so here speaking of God's mercy to the poor and lowly and instancing in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the barren childless woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 settling her an house must be giving children and so will most intelligibly be rendred settleth the barren in a family and then to it will best accord what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a joyfull mother of children there being no such matter of joy to a barren woman as that of having children The Jewish Arab quite leaving out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his translation renders it and that maketh the barren woman a joyfull mother of children as thinking it included in the sense A phrase very nigh unto this we had Psal 68.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the speech being of solitary persons widows c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying adverbially at home the rendring was somewhat to differ from this as the sense did The Hundred and Fourteenth PSALM The hundred and fourteenth is a brief recital of the miraculous works of God to his people the Jews in their redemption out of Aegypt and journey to Canaan an emblem of his greater miracles of mercy in the redemption of mankind by the death of his Son 1. WHEN Israel went out of Aegypt the house of Jacob from a people of strange language 2. Judah was his sanctuary and Israel his dominion Paraphrase 1 2. When God was pleased to deliver his people of Israel out of the servitude they indured in Aegypt he did in a signal manner demonstrate both the sacred and inviolate nature of all his promises and the overruling virtue of his power and dominion over all creatures his fidelity at once and his omnipotence 3. The sea saw it and fled Jordan was driven back Paraphrase 3. At his least command the Red sea departed out of the chanel and left a dry ground for them to pass in the midst of it as at another time the river Jordan parted asunder and the current stopt its course and went backward the waters were cut off Jos 4.7 whilst Joshua and the people passed over it 4. The mountains skipped like rams and the little hills like lambs Paraphrase 4. And at the giving the Law to them in the wilderness the whole mountain on which it was Mount Sinai all the greater and lesser branches of it did greatly shake and move out of the place most terribly Exod. 19.18 5. What ailed thee O thou sea that thou fleddest thou Jordan that thou wast driven back 6. Ye mountains that ye skipped like rams and ye little hills like lambs 7. Tremble thou earth at the presence of the Lord at the presence of the God of Jacob 8. Which turned the rock into a standing water the flint into a fountain of waters Paraphrase 5 6 7 8. If any man demanded what was the reason of the prodigious ebb of the Red sea or of the
God will make use of such imploy and assist and prosper them wonderfully in executing his judgments on sinfull people when the measure of their iniquities is filled up and God's decree gone out against them as it was against the seven nations whose lands the Israelites took destroyed their Kings put some of them in gyves as Adonibezek Jud. 1.7 and eradicated the whole people And thus in a mystical sense hath the faith of Christ been assisted by God and prospered and propagated wonderfully till it subdued the greatest Princes and Empire of the world to the sceptre of Christ And this certainly is a glorious prerogative of the people and beloved of God for which they are obliged for ever to magnifie him and sing perpetual Hallelujahs to him The Hundred and Fiftieth PSALM Praise ye the Lord. The last Psalm is a solemn exhortation to all men in the world to make use of all melodious Instruments and Voices to celebrate the praises of God's power and majesty The title of it was according to the matter Hallelujah 1. PRaise God in his sanctuary praise him in the firmament of his power Paraphrase 1. O let us praise and magnifie the God of heaven that dwelleth so high in power and glory above us poor creatures on this earth and yet is pleased to exhibit and presentiate himself to us to hear and answer our prayers and accept and reward our praises in the place of the publick assembly O let us be sure constantly to meet him there and render him our humblest Eucharistical acknowledgments for all his mercies those especially vouchsafed to us in Christ 2. Praise him for his mighty acts praise him according to his excellent greatness Paraphrase 2. He hath shewed forth wonderfull acts of power toward us not once or twice but frequently reiterated his miracles of mercy O let our acknowledgments indeavour to bear some proportion with them in the ardency and frequency of our services 3. Praise him with the sound of the trumpet praise him with the psaltery and harp 4. Praise him with the timbrel and dance praise him with stringed instruments and organs 5. Praise him upon the loud cymbals praise him upon the high-sounding cymbals Paraphrase 3 4 5. All the instruments of Musick that are at any time used to express the greatest ovations to attend the noblest triumphs or festivities the trumpet the psaltery or decachord the harp the timbrel the cymbals that have the loudest sounds and are fittest for exultation and withall the attendants of musick dancings such as are customary in seasons of rejoycing Jud. 21.21 Exod. 15.20 are all very proper expressions of that thanksgiving which we owe unto God and of the delight we take in paying him that tribute There being no subject so fit for our devoutest and most vigorous affections to pour out themselves upon as this of the glorious excellencies and gracious acts of the divine power and goodness toward us 6. Let every thing that hath breath praise the Lord. Praise ye the Lord. Paraphrase 6. Let this therefore be part of the daily constant offices of the Church of God to sing Hosannahs and Hallelujahs Psalms and Hymns to him to frequent the blessed Eucharist the cup of blessing and rejoycing And let him be thought unworthy to live to injoy the breath of life or any of the graces of God's spirit which doth not chearfully exercise himself in this part of devotion as ready to acknowledge the receipt of mercies from God as to solicit them HALLELVJAH Annotations on Psal CL. V. 1. Firmament of his power The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expansion which by the LXXII is generally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmament in respect of the firmness stability and compactedness of that vast body so distended and beaten out as it were by God after the manner of a plate of gold or any other metal is known to comprehend both the regions of the air and all the celestial orbs all that is above and surrounds the earth Here it is taken as Gen. 1.14 for the superiour part of this Expansion that which we call the heavens which being the place of God's special residence is called the expansion or firmament of his power the throne where this powerfull God of heaven dwells But then as the sanctuary or place of God's appointed solemn worship here below is by the Apostle Heb. 9.23 24. styled the figure and pattern or copy of heaven and God pleased in a singular manner to presentiate and exhibit himself there so the sanctuary in this verse exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his holy or holiness but by the Chaldee exprest to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of his sanctuary is poetically set down by this style which belongs to heaven it self as the Church of God in the New Testament is oft styled the kingdom of heaven So Aben Ezra renders the firmament by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ark and saith the Psalm is an exhortation to the Levites to praise God who upon these ten sorts of instruments were wont to play in the Temple and accordingly all of them are distinctly reckoned up V. 3. With the sound of the trumpet The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undoubtedly signifying a trumpet and so interpreted by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lightly varied from the Hebrew is yet rendred by the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which the Latin cornu is but little removed an horn but this not to inject any suspicion that any other instrument is here meant but onely to refer to the ancient custom of making their trumpets of that matter the horns of beasts bored or made hollow agreeable to which is the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a trumpet and the Latin buccina hath some affinity to that from the common Hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to empty or make hollow The use of trumpets in war to celebrate a victory and not onely so but to excite their souldiers and encourage them to fight is most known and allowed by the usage of all nations to have that propriety in it and so might not unfitly be derived from the camp to the spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or warfare God's service in the Temple both to celebrate their thanksgivings with this solemnity of greatest joy and transportation and also to quicken to stir up affections in the performance of such sacred Offices The first mention we find of it in Scripture is in consort with thunder from heaven Exod. 19.16 to solemnize and signifie the presence of God on Sinai and to raise a reverence in the people and withall to assemble them thither And that use of it for the calling assemblies as it is taken from the military custom of assembling all to battel unanimously by this sound so is it of God's own appointment Numb 10.2 and to that use I suppose are the trumpets designed which
daily on our souls in blessing in turning every one c. and that is the first thing 2. Christs resurrection hath a hand in blessing in turning from iniquity in respect to that solemn mission of the Holy Ghost promised before and performed immediately after his ascension This not person I mean but office of the Holy Ghost in setling a Pastorage in the Church and to it the consequent power and necessity of preaching administring Sacraments governing censuring all which were the effects of the Holy Ghosts descending and the direct interpretation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then and ever since then To which if you please to add the promise of the annexion of the Spirit and the invisible grace of God to the orderly use of these so far that the preaching of the Gospel not only that manner of preaching among us that hath gotten the monopoly of all the service of God into its Patent the only thing that many of us pay all our devotion to but any other way of making known the Gospel of Christ the doctrine of the second Covenant is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 3.8 the adminstration or means of dispensing the Spirit to us and the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communication of the bloud of Christ yea and the censures no carnal weak blunt weapons of our warfare 2 Cor. 10.4 but mighty through God c. you have then a second energy of his resurrection toward our turning so great that he that holds out against this method of power and grace and will not turn nor understand after all this shall never be capable of any other means of blessing of working that great work for him and so you see the second ground of dependence between the resurrection and blessing or turning O that it might work its design upon us that to day we would hear the voice that cries so loud to us out of heaven the last perhaps numerically I am sure the last in specie or kind the last artifice this of the Word and Sacraments that is ever to be hoped for to this end to bless us to turn us every one from our c. 3. The Resurrection hath to do in blessing and turning in respect of Christs Intercession that prime act of his Melchisedech-priesthood his powerful intercession i. e. in effect conferring of grace on us thus Rom. 8 34. where that weighty business of justifying is laid more on the Resurrection than Death of Christ It is Christ that died yea rather that is risen again 'T is thus enlarged in the next words who is even at the right hand of God who also maketh intercession for us his intercession powerful intercession at the right hand of God a consequent of Gods raising up his Son Jesus hath a main influence on turning first and then justifying the ungodly and so Heb. 7.25 Wherefore he is able to save them to the uttermost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save them for good and all deliver them from all kind of assailants from sin from themselves from wrath from hell though not absolutely all yet those that come unto God by him those that turn when he will have them turn seeing he ever liveth to make intercession for them Will you see this more clearly Why then thus There are three degrees of grace preventing exciting assisting the first for conversion the second for sanctifying the third for perseverance And two acts of turning being already premised for the beginning of that blessing work 1. By the power of that Spirit that raised Jesus from the dead Then 2. By the descent of the holy Ghost the first as the seed sown the second as the rain and Sun-shine to bring it up there is yet a third required for the earing and hardning of the corn that of Gods giving increase for the consummating this weighty affair for the confirming and establishing those that are initially blest and turned into a kind of Angelical state of perseverance And to this it is that Christs continual intercession belongs for that is peculiarly for Disciples for those that are Believers Christians already that they may be preserved and kept in that state as for Saint Peter in the time of shock of tempest when Satan is at his expetivit that if we be permitted to be tempted yet our faith may not fail Luke 22.32 Another copy of this intercession you have John 17. the whole chapter is a prescript form of it a platform of what he now daily performs in heaven Look in the 11. verse Holy Father keep through thine own name own power those whom thou hast given me those that are believers already and in the 15. I pray not that thou shouldst take them out of the world but that thou shouldst keep them from the evil one not for immunity from temptations for an impeccable state but for a sufficiency of grace to keep to sustain them in time of temptation that they may be able to stand So that this Intercession of Christ is apportion'd and adequate to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proficients those that are Believers already Disciples or others to come that shall be such and when they are pray'd for are considered under that notion as 't is clear ver 20. Neither pray I for these alone but for them also that shall believe on me through their word a direct notation who they are that this daily intercession for keeping for perseverance belongs to the believers faithful disciples and none others I pray for them I pray not for the world ver 9. Other prayers he can allow for the world the veriest incarnate devils in it the very crucifiers Father forgive them but this prayer for perseverance for keeping is only for the them the believers there The impenitent unbeliever cannot have his portion in that unless he would have Christ pray to damn him irreversibly to keep him in his impenitence to seal him up unto the day of perdition You see from hence by way of result or corollary what 't is that our perseverance in the faith and favour of God is imputable to not any fatal contrivance for some special confidents that their sins shall not be able to separate them not any such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Marcus his Scholars in Irenaeus pretended to that by it they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturally spiritual that all the debaucheries in the world could no more vitiate them than the â—un-beams are profan'd by the dunghill which they shine on or the gold by the â—luttery it may be mixt with that by the shield of the mother of heaven what ever they did they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible to the Judge No such comforts and hopes as these of perseverance in sin and favour with God at once of making good our union with God when we are in the gall of bitterness of being justified when we are not sanctified that magical spell that fastens us in a circle
represent to you your own Consciences if they be but called to cannot choose but reflect them to your sight Your outward profession and frequency in it for the general is acknowledged your Custom of the place requires it of you and the example of Piety that rules in your Eyes cannot but extort it Only let your lives witness the sincerity of your professions let not a dead Carcass walk under a living head and a nimble active Christian brain be supported with bed-rid mentionless Heathen â—imbs Let me see you move and walk as well as breath that I may hope to see you Saints as well as Christians And this shall be the summ not only of my advice to you but for you of my Prayers That the Spirit would sanctifie all our hearts as well as brains that he will subdue not only the pride and natural Atheism of our understandings but the rebellions and infidelity and heathenism of our lusts that being purged from any reliques or tincture or suspicion of irreligion in either power of our Souls we may live by Faith and move by Love and die in Hope and both in Life and Death glorifie God here and be glorified with him hereafter SERMON VIII LUKE XVIII 11 God I thank thee that I am not as other men extortioners c. or even as this Publican THAT we may set out at our best advantage and yet not go too far back to take our rise 't is but retiring to the end of the 8. Verse of this Chapter and there we shall meet with an abrupt speech hanging like one of Solomon's Proverbs without any seeming dependance on any thing before or after it which yet upon enquiry will appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faln down from Heaven in the posture it stands in In the beginning of the Eight verse he concludes the former Parable I tell you that he will avenge them speedily and then abruptly Nevertheless when the Son of man comes shall he find faith upon the earth And then immediately Verse 9. he spake another parable to certain that trusted in themselves where this speech in the midst when the Son of man comes c. stands there by it self like the Pharisee in my Text seorsim apart as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or intercalary day between two months which neither of them will own or more truly like one of Democritus his atomes the casual concurrence of which he accounted the principle and cause of all things That we may not think so vulgarly of Scripture as to dream that any title of it came by resultance or casually into the world that any speech dropt from his mouth unobserved that spake as man never spake both in respect of the matter of his speeches and the weight and secret energie of all accidents attending them it will appear on consideration that this speech of his which seems an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a supernumerary superfluous one is indeed the head of the corner and ground of the whole Parable or at least a fair hint or occasion of delivering it at that time Not to trouble you with its influence on the Parable going before concerning perseverance in prayer to which it is as an Isthmus or fibula to joyn it to what follows but to bring our eyes home to my present subject After the consideration of the prodigious defect of faith in this decrepit last age of the world in persons who made the greatest pretences to it and had arriv'd unto assurance and security in themselves he presently arraigns the Pharisee the highest instance of this confidence and brings his righteousness to the bar sub hac formâ There is like to be toward the second coming of Christ his particular visitation of the Jews and then its parallel his final coming to judgment such a specious pompous shew and yet such a small pittance of true faith in the world that as it is grown much less than a grain of mustard-seed it shall not be found when it is sought there will be such giantly shadows and pigmy substances so much and yet so little faith that no Hieroglyphick can sufficiently express it but an Egyptian temple gorgeously over-laid inhabited within by Crocodiles and Cats and carcasses instead of gods or an apple of Sodom that shews well till it be handled a painted Sepulchre or a specious nothing or which is the contraction and Tachygraphy of all these a Pharisee at his prayers And thereupon Christ spake the parable verse 9. there were two men went up into the temple to pray the one a Pharisee c. verse 10. Concerning the true nature of faith mistaken extreamly now adays by those which pretend most to it expuls'd almost out of mens brains as well as hearts so that now it is scarce to be found upon earth either in our lives or almost in our books there might be framed a seasonable complaint in this place were I not already otherwise imbarked By some prepossessions and prejudices infus'd into us as soon as we can conn a Catechism of that making it comes to pass that many men live and die resolv'd that faith is nothing but the assurance of the merits of Christ applied to every man particularly and consequently of his salvation that I must first be sure of Heaven or else I am not capable of it confident of my salvation or else necessarily damned Cornelius Agrippa being initiated in natural magick Paracelsus in mineral extractions Plato full of his Idea's will let nothing be done without the Pythagoreans brought up with numbers perpetually in their ears and the Physicians poring daily upon the temperaments of the body the one will define the soul an harmony the other a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Philoponus And so are many amongst us that take up fancies upon trust for truths never laying any contrary proposals to heart come at last to account this assurance as a principle without which they can do nothing the very soul that must animate all their obedience which is otherwise but a carcass or heathen vertue in a word the only thing by which we are justified or saved The confutation of this popular error I leave to some grave learned tongue that may enforce it on you with some authority for I conceive not any greater hindrance of Christian obedience and godly practice amongst us than this for as long as we are content with this assurance as sufficient stock to set up for Heaven there is like to be but little faith upon the earth Faith if it be truly so is like Christ himself when he was Emmanuel God upon the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an incarnate faith cut out and squared into limbs and lineaments not only a spiritual invisible faith but even flesh and bloud to be seen and felt organiz'd for action 't is to speak and breath and walk and run the ways of God's Commandments An assent not only
〈◊〉 〈◊〉 simul it is no more then to be met or assembled together Thus it is twice interpreted by the lxxii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they assembled here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal xxxi 13 and as it there notes an hostile assembling to take away his life so it is here also Accordingly a Jewish-Arabick Translation in the possession of learned M. Pâ—cock renders it All of them assembled themselves in companies confirming it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal xxxi 13 and my soul enter not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into their Assembly Gen. xlix 6 And so it evidently imports in the first and historical sence their assaultinâ— and invading David with their heathen Armies but in the prophetical their assembling in the Sanhedrim to put Christ to death This the Targum designed in rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the vulgar translates exactly convenerunt in unum they met together or joyned either as Soldiers do in an Army or as Senators in a Councel in the former way against David in the latter against Christ V. 3. Cords The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily rendered cords doth in all reason add somewhat to the bands in the beginning of the verse and then it is probable that the LXXII are in the right which herâ—â—â— as xxxix 10 have rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yoke Thus the Syriack and Arabick and Aethiopick and vulgar all agree reading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jugum corum their yoke and thus the sence is perspicuous Bands are useful to tye on yokes and accordingly we find in the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa v. 18 the band of a yoke of an heifer that which tyes it fast upon the neck that it cannot be cast off till first the band be broken Thus therefore it here lies first breaking the bands and then casting away the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yoke And this is most agreeable to the Context which treats of renouncing subjection which is in all idioms vulgarly expressed by a yoke bound on the neck of any whereas the bands and cords are more agreeable to a state of captivity and imprisonment which is not appliable to this place for the Philistims c. were not prisoners to David when they were supposed thus to speak but such as feared the rising power of David that they should be made subjects of his Kingdom or rather that disclaim'd that yoke of God refused obedience to those Commandments by which that holy people was governed would not endure the Jewish Laws which as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bands or thongs bound this yoke upon their necks Accordingly the fore-mentioned Jewish Arabick translation thus renders the place Let us break or cut off from us the bands of these two the Lord and his Anointed and cast their reins from us i. e. saith he their injunctions and prohibitions And proportionable to these were the Jews and Heathens in the Prophetick sence which would not endure Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the yoke of purity and sincere obedience no slavish bands or chains but an easie nay gracious yoke which alone he now imposed on them but would not be endured by those hypocrites As for the origination of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel complicavit constrinxit it very fitly belongs to such a yoke as Oxen or labouring Cattel are used to it is made by wreathing and complicating and it constrains and binds together those cattle that are thus yoked Another interpretation this third verse is capable of so as to appertain to David and to be his speech and not the saying of the Heathen to this sence though these Nations consult and plot against us to keep us under and scorn and rage at our late good successes yet now we will utterly break their yoke in pieces take the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ii Sam. viii 1 the bridle or government of the Metropolis for which we have in the parallel place 1 Chron. xviii 1 Gath and her daughters out of the hands of the Philistims and subdue them But the former is the more received sence and therefore I have adhered to it in the Paraphrase V. 7. Decree The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insculpsit scripsit decrevit statuit mandavit signifying proportionably many things a writing and so particularly a pact or covenant subscribed by the parties hands a decree a precept a rite c. the LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an order an agreement a precept or ordinance or decree and so most of the ancient Interpreters accord the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods oath or decree or statute or his pact and covenant All these notions are of affinity and may here most fitly be put together In the historical sense it was first a decree in heaven immutable then a pact or covenant with David and his seed Psal lxxxix 3 I have made a Covenant with my chosen that confirm'd by oath in the same verse I have sworn unto David my servant and I have sworn by my holiness that I will thus support and not fail David but settle the Kingdom on him and his posterity till Shiloh or the Messias come and withall a command of obedience promulgate to his Subjects and of making peace with him to those that were round about him ver 12. In the mystical sense it principally denotes the Covenant made with and in Christ which Covenant also was under Gods oath an immutable decree the oath which he sware to Abraham Luk. i. 73 and a Law also 1. in respect of Christ requiring somewhat of him he was to suffer and so to enter into his glory to be made perfect or consecrated to his Royal Priesthood by sufferings and 2. in respect of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of faith exacting from us an uniform obedience to him in the exercise of all his Offices and accordingly saith Clemens Stro. 2. p. 168. l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Peter in his Preaching stiled our Lord Christ the Law and word of God the Law as well as the Word of God one that revealed Gods whole Evangelical will unto us as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law-giver as there it follows and came not to destroy but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill up and complete the several Laws which had formerly been given to the World Here only it may be observed that the adjunct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here joyned with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be mistaken by Interpreters the LXXII seem to have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God or Lord and so render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ordinance of the Lord and so the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Lord and so the Arabick and Ethiopick the vulgar Praeceptum ejus the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my decree i. e. the Lords v. 4. the precept of the
word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my tongue and so the Latine and Arabick and Aethiopick and so Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my tongue rejoyced This some learned men attribute to their reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my tongue instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my glory words which have little affinity one with another in the letters of them 'T is more reasonable to resolve that David in a Poetick writing should use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory by metonymy for those parts whereby God is glorified or praised i. e. either the soul or especially the tongue So Psal 36.12 that my glory may sing praise to thee the LXXII there render literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my glory but sure it signifies either the soul or tongue So Psal 57.8 Awake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII render literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my glory but in all reason that signifies my tongue so as to connect with singing praecedent and the Harp and Psaltery following So Psal 108.1 I will give praise even with my glory i. e. my tongue and so I suppose Psal 149.5 Let the pious or holy ones rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII in glory i. e. in or with the tongue that so it may connect with what follows Let them rejoyce in their beds Let the praises of God be in their mouths And thus no doubt it signifies here and the praecedent mention of the heart restrains it in this place to the tongue And this being discerned by the LXXII it was no fault in them to render it according to the sense not letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my tongue V. 10. Hell That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the condition or state of the dead there is no question and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or rather to that state and in that sense the leaving his soul in it or to it is applyed by the Apostle St. Peter Acts 2.27 to the abiding of Christ in the state of separation of his soul from his body from whence he arose or returned the third day and so was not left in it or to it And in this sense both 〈◊〉 Peter there v. 29. and S Paul c. 13.36 duly resolve that this verse of not being left in sâ—â—eol and not seeing corruption was not applyable to David for that he was dead and buried and his Sepulchre remained with them till that day c. 2.29 and again he fell on sleep and lay with his fathers and saw corruption This then being supposed in respect of the grand and principally designed sense the prophetical mystical completed onely in Christ and not in David there may yet be a first but less eminent sense wherein it was also true of David that his soul should not be left in scheol nor this holy one of Gods so David is oft called see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruption viz. so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies extreme distress here in this life so Psal 116. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the distresses of scheol signifies exceeding great distresses interpreted by what follows I shall find trouble and heaviness and so as in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render corruption from the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes signifie no more than great weakness Dan. 10.8 where 't is opposed to vigor and expounded by having no strength sometimes a pit as that differs from death Ezek. 19.4 where the Lion taken in their pit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their corruption was carried into Aegypt taken but not killed and so Prov. 28.5 Jer. 15.3 And then the meaning is that he shall be certainly delivered by God from all those distresses Or again as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies death or final destruction or deprivation of that state wherein any one is as when of Capernaum 't is said thou shalt be brought down to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render hell Mat. 11.23 the meaning is that it shall be destroyed from being a City and in proportion with that to be left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or to scheol and to see corruption in the sense that the word is used Psalm 107.20 when 't is said of God that he saved the Israelites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of their corruptions or destructions will signifie to be killed by his enemies c. to be turned out of that Kingdom which God had designed him This Saul earnestly endeavoured but prevailed not the same did Absalom afterwards But Gods promise to David that he would bring him to the throne and set of his seed on the throne after him was certainly to be fulfilled and in strength of that he thus resolved that his soul should not be left in this distress to be swallowed up by it or left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it to be thus destroyed neither of which import either his not coming to the grave not dying at all for as St. Paul saith of David after he had served the counsel of God in his generation he fell asleep and was laid with his fathers nor that he should rise from the dead again without rotting in the grave for there he did thus continue saith the same Apostle and saw corruption and his sepulchre is with us to this day saith St. Peter Act. 2.29 And so this more eminent completion of the words respecting resurrection from the dead is reserved onely for Christ who lay not in the grave so long as that by the course of nature his body should putrifie which it would have done if it had continued in the state of death above three days according to that which Lazarus's sister saith of him by this time he stinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he hath been dead four days To the same purpose the last verse of the Psalm is applyed by St. Peter Acts 2.28 and so though it have one literal sense belonging to David so as the way of life may denote means used by God for his preservation and Gods presence or countenance his favour and providence and his right hand the regal power conferred on him and secured to him by God yet it must be resolved to have another more principal ultimate and withal more literal sense also respecting the raising of Christ to life ascension to Heaven the place of Gods peculiar presence and vision and the setting him at Gods right hand in equality of power and glory with him and that simply to indure for ever which cannot but in a limited sence be affirmed of David These three verses being so expresly applied by the Apostle to this prophetick sense there can be no doubt of it But the former part of the Psalm no way appearing to be throughout interpretable of Christ yet fitly belonging to David it was necessary thus to
wish it long continuance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ride upon the horses of the Kingdome saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or upon the word or business of truth so the phrase signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being usually taken for matter as well as words and so the Chaldee here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the business the word signifies a cause depending in debate a contention and then more generally negotium tractatus and accordingly so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be here understood Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he that is saith the Chaldee God shall teach thee terrible things with or by thy right hand Against this rendring there is but one objection viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the foeminine gender and so cannot so well be spoken of God Why then may it not belong to the immediate praecedents whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meekness or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth that all or any of those i. e. God by them shall teach him terrible things by his right hand or as the foeminine is oft taken neutrally his riding or ingaging for the cause of these shall bring Gods blessing upon him and so cause him or teach him to do these terrible things with his right hand The LXXII indeed read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Chaldee suggests a more probable rendring V. 5. Thine arrows The fifth verse may most conveniently be read with a parenthesis Thy arrows are sharp then as an effect of that the people shall fall under thee for that is an evidence of the sharpness of arrows when men are thereby wounded and killed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or upon or against the heart of the enemy of the King those being the mark against which his shafts are directed and the sharpness of them experimented upon them This our last English designed in transposing the words first thine arrows are sharp in the heart of the Kings enemies and then whereby the people fall under thee This the Jewish Arab agrees to and for taking away the harshness of the parenthesis transposeth the words in like manner thus And thine arrows being sharp fall into the heart of the Kings enemies and the nations fall under thee So the Chaldee having rendred the former part of the verse Thy arrows are brought out to slay armies the people shall fall under thee They then add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the sons of thy bow i. e. the arrows in the beginning of the verse shall be sent against the heart of the Kings enemies Yet are these words capable of a rendring without either transposing or parenthesis thus Thine arrows are sharp people shall fall under thee in the midst of the Kings enemies i. e. being reached by thine arrows in the midst of thine enemies armies Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heart is elsewhere used for the midst of a thing as Deut. 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart i. e. the midst of heaven and Exod. 15.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heart i. e. the midst of the sea so the heart of the earth for the midst of it And in the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the proper style for middle or main body of an army V. 6. Thy throne The difficulty here is to whom this verse and the following are literally and primarily appliable And the doubt ariseth from the style which is here inhaunced from the King to God 'T is true indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used is sometimes applied to others besides God 1. to the Gods of the Gentiles who are so called Isa 35.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gods of the nations 2. to Angels Psal 86.8 Who is like to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Gods the Chaldee reads among the high 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels transformed by them 3. to divine and excellent men Prophets and Judges or Princes c. So Exod. 22.28 Thou shalt not vilifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gods is explained by what follows nor curse the ruler of thy people and Exod. 21.6 his master shall bring him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Gods we duly render it to the Judges and Exod. 4.16 thou Moses shalt be to Aaron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Prince saith the Chaldee And accordingly 't were not strange for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be applied to King Solomon here But the Apostle to the Hebrews c. 1.7 affirming expresly that these words are spoken to Christ the Son of God and the Targum interpreting the King v. 2. and so the whole Psalm of the Messias and so Kimchi Aben Ezra and Jarchi also It is not reasonable or safe to apply them to any other but him and so to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the principal signification wherein it is most frequently used for the one God of heaven and earth and of him to understand these two verses as also v. 11. allowing to Solomon only an imperfect limited partial sense of them as he was a type of this Messias Which may well be reconcileable with the understanding the rest of this Psalm literally of Solomon and only mystically of Christ it being not unfrequent with Prophets of the old Testament speaking of some other matter mystically referring to Christ but immediately to somewhat of present concernment to be carried by the Divine Spirit whereby they were acted to speak immediately of Christ Of this see Justin Martyr in his Dialogue with Tryphon the Jew p. 287. where he concludes from this testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was to be worshipt being God and Christ v. 11. As also S. Augustine de Civ Dei l. 17. c. 16. V. 8. Made thee glad The former part of v. 8. being read as it lies in the Hebrew Myrrhe and Aloes and Cassia all thy cloaths i. e. they are so perfumed with these odors as if they were nothing else that which follows will be clear also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the palaces of tooth thereby saith the Chaldee meaning the Elephants tooth brought from Armenia it may more probably be said from Africa with which it seems their choice rooms were beautified of this Solomons throne is said to be made 1 King 10.18 and so Ahab made an Ivory house 1 King 22.39 from which as the bridegroom passeth or from whence as he abideth therein his garments yeeld this high perfume over all the adjoyning rooms As for that which is added in the close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which they have delighted thee it must be understood according to the vulgar Hebraisme oft taken notice of see Luk. 16. note b. they have delighted thee i. e. thou art delighted or pleased with them V. 9.
〈◊〉 〈◊〉 〈◊〉 he that would swallow me up hath reproach't or rail'd against me V. 4. My soul The rendring of this fourth verse will depend upon the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my soul This according to the most usual notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies no more then I my self and then it may not improbably connect with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first person my soul i. e. I lie among Lions If not so yet reteining the literal rendring my soul that may be taken in the vocative case as part of a soliloquy O my soul I lie In either of these rendrings the following words will flow readily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of mâ—n are set on fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. their teeth are spears V. 8. Awake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most fitly to be taken in the transitive sense for exciting or stirring up and so awakening So 't is generally taken and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a noun that signifies the dawning first light of the morning the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be best rendred I will awake the morning a Poetick strain imitated by Ovid and frequent among Poets Non vigil ales ibi cristati cantibus oris Evocat auroram The cock by his crowing calls not up the morning there V. 10. The clouds From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comminuit is the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heaven from the thinness of the Substance thereof And it seems to be taken not for the aereal part which contains the Clouds but the aethereal which comprehends the Sun Moon and Stars So Psalm 89.37 where the Moon is called the faithfull witness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heaven So v. 6. who in the heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be compared unto the Lord meaning the highest heavens not the clouds So Isai 45.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural Let the heavens distill righteousness to signifie not the clouds that distill the dew as the Chaldee there understands and renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the clouds but God the Lord that doth all these things v. 7. so Jer. 51.9 is lifted up to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens of heavens or highest heavens I suppose there in the notion of the highest heavens though that phrase do not always signifie so see note on Psal 148.4 And so in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former part of the verse regularly signifies the regions of the air frequently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens and then in all reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall signifie not the same again but the aethereal regions and so will best be rendred Skie the seat of the Stars the Chaldee reteineth the same word only changed into the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens the Syriack also departing from the LXXII which read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clouds render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the heavens of heavens The Jewish Arab renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a root differing from the Hebrew only by the change of ×— into ×” 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though not usually found applied to the heavens yet may well signifie the highest of them properly signifying heights as joyned with the name of mountain the heights or highest tops of the mountains and that is the peculiar style for the athereal bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heights and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest which makes it reasonable for us to render it Skie and not Clouds The Fifty Eighth PSALM TO the chief Musitian Altaschith Michtam of David Paraphrase The fifty eighth Psalm is a contemplation of the injustice and incorrigible wickedness of men especially of his enemies that exasperated Saul against him together with Gods unexpected speedy vengeance on them 'T was set to the tune which began with the words Destroy not see note on Psal 5â— â— and as several others styled Davids jewel because of the signal acts of Gods just judgment mentioned in 〈◊〉 see note on Psal 16. a. and was composed by David and committed to the Praefect of his Musick 1. Do ye indeed speak righteousness O congregations do ye judge uprightly O ye sons of men Paraphrase 1. 'T is lamentable to consider how little truth and justice is left in the world even among thâ—se whose quality most 〈◊〉 it from them 2. Yea in heart ye work wickedness you weigh the violence of your hands in the earth Paraphrase 2. All their thoughts and designs are continually imployed in mischief all the business of their lives to fit it and frame it perfect and compass it to the best advantage 3. The wicked are estranged from the womb they go astray as soon as they be born speaking lyes Paraphrase 3. Vice begins and takes possession of them very early from their very birth as it were in their very first and tenderest childhood they transgress the rules of justice tell lyes as soon as they are able to speak the corruption of their nature soon shews it self in inclinations to ill and they make not use of divine grace or humane discipline to restrain it but set out and begin their age with sinning and so proceed without reformation 4. Their poison is like the poison of a serpent they are like the deaf adder that stoppeth her ear 5. Which will not hearken to the voice of the charmers charming never so wisely Paraphrase 4 5. They are full of nothing but wickedness therein to be resembled to serpents the most poisonous noxious creatures and one resemblance more they have to one famous sort of serpents those of whom the naturalists say that being deaf of one ear by nature they have a way of making themselves perfectly deaf on purpose to preserve themselves from the force of the wisards charms designed to lull them asleep and take them And thus do these obstinate incorrigible men resolve never to admit or hearken to any means which may have force to perswade them to leave their wicked ways are to all methods of working their reformation impregnable and impersuasible 6. Break their teeth O God in their mouth break out the great teeth of the young Lions O Lord. Paraphrase 6. But God will disappoint their poisonous and mischievous designs he will weaken and disable them deprive them of the weapons or opportunities of their malice as snakes or serpents that have their teeth pulled out and for the more violent open oppressors that Lion-like invade the innocent he will disarm them of those instruments whereby they rend and enjoy their prey and though their ravenous wicked inclinations and appetites remain yet shall God restrain them from breaking out to the destroying of his servants 7. Let them melt away as waters that run continually when he bendeth his bow to
not very remote that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for a dunghill Psal 113.7 where the poor are said to lie meaning the meanest and vilest place whither all the trash and rubbish are cast out And it may be remembred that when Job was brought by Satan to his lowest pitch of affliction we found him sat down among the ashes and scraping himself with a potsheard Job 11.8 which assures us that the ashes and potsheards and all such kind of rubbish lay together and that lying or sitting down among these was an effect of the greatest debasing and fadness And then this is most proper for the turn here that lying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the brickbats or rubbish should be the thing meant as an exposition of the most mean dejected and squalid condition As for the form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred though ye have lien it may be interrogative have or shall you lie thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ye wings of the dove which are covered with silver and her feathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the yellowness of pure gold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall ye lie among the pots or potsheards This seems to relate to the wings of the Cherubins in the Ark whereby Gods presence was exhibited to this people and by that it was that the Israelites were rescued out of Egypt the place of their bondage and low despised condition And therefore it was no more imaginable that God should permit this people of his thus to continue among the potsherds than that the Ark of his presence should perpetually be kept in a captive or mean despised condition V. 14. When the Almighty The construction of these two verses lies thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O God by scattering Kings there or when thou O God Almighty didst scatter Kings such were Sehon King of the Amorites and Og King of Basan and the Kingdomes of Canaan Psal 135.11 in or on it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII i. e. on Salmon and Basan following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou wert white as Snow or else thou didst snow from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Salmon that is thou didst there appear in the most shining bright the most white propitious form thy mercies made that place more beautiful than the crown of snow doth the head of that mountain when it melts in fertile moisture on the neighbouring valleys Salmon is the name of a very high hill which consequently used to have snow lying long upon it and it is particularly specified here in opposition to Bashan following for as Bashan was beyond Jordan a rich and fruitful mountain called by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fat hill and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hill that yeelded much butter and cheese so this was on this side Jordan the portion of the tribe of Ephraim see Jud. 9.40 And so by naming these two mountains he poetically expresses first their victories and then secondly the whole possession of the people of Israel on this and on that side Jordan And then the sense lies clear When the Kings the Governors of those nations were killed or put to flight by the Israelites setting upon them in their own lands then did God illustriously exhibite himself to them there or on it shined as bright was as remarkable as the snow on that hill used to be and then also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hill Bashan which was a gibbous protuberant hill so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hill of gibbosites signifies and was formerly in the hands of the heathen King Og 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did as the former Salmon become the hill of God i. e. was possest by the Israelites his people V. 16. Why leap ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs only here and is by guess rendred to leap or lift up or exalt ones self but may best be interpreted not leap or hop as an expression of joy but lift up or exalt your selves as an effect of pride Thus certainly the Chaldee understood it who paraphrase it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why do ye lift your selves up ye high hills 'T is not saith God my pleasure to give the Law upon high and supercilious or proud hills behold Mount Sinai is a low one and the word of God is pleased to place his Majesty on that But the place here seems not so properly to refer to Mount Sinai whereon the Law was given before their taking possession of Canaan here mentioned in the precedent verses as to Mount Sion where David placed the Ark and where the Temple was built However this seems to be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exalting themselves God having not chosen any of the highest hills to build his Temple on but this of Sion of a very moderate sise lower than the hill of Hermon and at the foot of it Psal 133.3 Kimchi both in his rootes and Commentaries thinks the interpretation of R. Hai considerable who would have it the same in sense with the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to look after and observe And thus the importance will be the same What look you for expect ye ye high hills to be done unto you ye are not those which God hath chosen to beautifie with his glorious presence but Mount Sion and so the Jewish Arab What expect you V. 17. Chariots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the singular and the myriads in the dual and the iterated thousands so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iteravit is best rendred in the plural it follows that all those thousands and myriads of Angels for though Angels are not mentioned they are to be understood as Jude 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy myriads are but as it were one chariot of Gods i. e. one instrument of transporting him or conveighing him from heaven to earth i. e. an evidence of his special presence in the Ark as after in the Temple and at length in our humane flesh So that all that is signified by the whole verse is this That as God at the giving the Law on Mount Sinai did evidently exhibite himself by the ministry of his Angels himself being invisible and uncapable of circumscription or definition by any local dimensions so he would exhibite himself in the Sanctuary or place set apart for his worship by the Angels dwelling there perpetually an emblem of which was the picture of Cherubims shadowing the propitiatory or covering of the Ark and so carrying up the prayers which should be offered there and bringing down returns to them In which respect God is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among them in this his holy place i. e. among the Angels that are present there And to that also belongs what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinai is in the Sanctuary i. e.
could not take their weapons in their hands i. e. they could not use their hands to manage their weapons The LXXII have but little varied the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they found nothing with their hands i. e. they were able to do nothing with them their vast army atchieved nothing but returned with shame of face to their own land 2 Chron. 32.21 Which the Latine seems to have a little mistaken when they add the preposition in to what they found in the LXXII nihil invenerunt in manibus they found nothing in their hands but that still interpretable to the former sense they found nothing i. e. they had neither weapons nor strength in their hands their whole Army was utterly routed and discomfited without striking a stroak for which the Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their hands were not able or impotent And this well agrees to the beginning of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have been cut off or perished they are gone saith Abu Walid or have despoiled themselves the reciprocal from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praedaâ—us est they have cast away their weapons saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were troubled say the LXXII as when in a Panick terror men are amazed discomfited throw away their weapons and fly and by that astonishment are like men in a sleep their strength and sense tyed up but it more punctually refers to the time wherein the Angel smote the Assyrian Army in the deep of the night when they had put off their garments and weapons both were fast asleep in their tents and at once 85000. of them slain Isa 37.36 This is poetically described by sleeping their sleep and as is added v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men in a dead sleep dura quies ferreus somnus an hard and thorny sleep Were they never so strong or valiant had they never such strength of body skill in armes courage of mind and all that was necessary for a conquest in the midst of their security they were smitten and so utterly vanquisht and returned re infectâ without doing of any thing V. 8. Feared What is meant by the earths fearing here must be judged by proportion with the judgments being heard from heaven in the former part of the verse In the history 2 Chron. 32.21 the Angel of the Lord wrought that great execution on the Assyrians Army Now the descent of an Angel when he came commissioned for any act of power was generally furnished by God with some sensible attestation from nature thunders and earthquakes neither of which would probably be wanting in so eminent a work as the slaughter of eighty five thousand Of the thunder there can be no doubt the judgments being heard from heaven refers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which indifferently signifies voice and thunder which is a vocal and so audible judgment coming out of the aire which in scripture is stiled heaven And then for the earthquake that that is signified by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the earths fearing may be guessed from 1 Sam. 14.15 There was trembling in the host in the field and among all the people the garrison and the spoilers they also trembled and the earth quaked so it was a very great trembling or a trembling of God Here a trembling of God or such as is caused by the appearance of Angels sent by God is made up not only of the trembling of men but of the earth it self And so Matth. 28.2 at the appearance of Angels there was a very great earthquake And this to very good purpose that they that opposed Gods people might evidently perceive that it was not chance or ordinary sickness or sudden infection that cut them off but the displeasure of an omnipotent Deity Now because among us trembling is an effect of fear and where trembling is visible outwardly fear is supposed to be within therefore it is here an easie poetick figure to express an earthquake by the fearing of the earth And then that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was still as it is elegantly opposed to the trembling or fear forementioned so it imports the effect of this earthquake to the children of Israel this short commotion gave rest and quiet to the land as Jud. 3.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just the same phrase as here the land had rest eighty years and so ch 5.31 and 8.28 and in several other places the land had rest or the countrey was in quiet And so in St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest is quiet from the persecutors of the Christians see note on Heb. 3. c. Abu Walid from its conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fearing here would make it one of those which have contrary significations and so to signifie here stirred or moved But the Jewish Arab renders it some of the people of the earth feared and some were still i. e. saith he the oppressors feared and the oppressed had rest V. 10. Restrain What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here is not agreed among the Interpreters the word signifying 1. to gird and 2. to restrain In the notion of restraining it will have a very commodious sense applyed to Senacherib to whom this Psalm belongs For as by the slaughter of the eighty five thousand in his army he was forced to depart and dwell at Niniveh 2 King 19.36 so after his return thither there be some remainders of his wrath on the Jews that dwelt there We may see it Tob. 1.18 If the King Senacherib had slain any when he was come and fled from Judaea I buried them privily for in his wrath he killed many c. This was the racemation as it were or gleanings of his wrath and this was restrained by God for he soon falls by the hands of his sons Adramelech and Sharezer as he was worshipping in the house of Nisroch his God 2 King 19.37 And to this sense Kimchi interprets it thou shalt so repress the malice of our enemies that the other nations shall not dare to fight against us so likewise Aben-Ezra And thus it must be if the remainder of wrath be mans wrath as the former part of the verse inclines it Surely the wrath of man c. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the primary notion signifies girding or putting on araying ones self cinxit accinxit praecinxit Girding we know signifies putting on and is applied to garments ornaments arms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gird thy sword upon thy thigh Psal 45.3 and frequently elsewhere and so girding with gladness is putting on festival ornaments And agreeable here in a poetical phrase thou shalt gird on the remainder of wrath parallel to putting on the garments of vengeance for clothing Isa 59.17 will signifie Gods adorning and setting out himself by the exercise of his vengeance vulgarly exprest by his wrath and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrath most fitly used with reflexion on 〈◊〉 〈◊〉
up the right hand of his adversaries thou hast made all his enemies to rejoyce Paraphrase 42. And now their enemies and assailants are as continually prosperous as David himself was wont to be 43. Thou hast also turned the edge of his sword and hast not made him to stand in the battel Paraphrase 43. Their weapons that were for ever victorious by thy forsaking them have quite lost their keenness they that were never accustomed to defeats in their fights are now subdued and unable to make any farther resistance 44. Thou hast made his glory to cease and cast his throne down to the ground Paraphrase 44. The great fame and renown and power which they had among all men is now utterly lost 45. The days of his youth hast thou shortned thou hast covered him with shame Selah Paraphrase 45. Our Princes slain and their people subdued and captivated and contumeliously handled 46. How long Lord wilt thou hide thy self for ever shall thy wrath burn like fire Paraphrase 46. This is a most sad estate and if we be not speedily rescued out of it we shall all be finally destroyed and the people and d seed of David to whom those illustrious promises were made utterly consumed 47. Remember how short my time is hast thou made all men in vain 48. What man is he that liveth and shall not see death shall he deliver his soul from the hand of the grave Selah Paraphrase 47 48. Our age and space of life here is very transient and flitting and is soon and certainly concluded in the grave that inevitable lot of all mankind And in this state of captivity we have little joy or comfort in that life which is afforded us we are born miserable and pass through a succession of miseries here and are shortly scised with death And this is far distant from the purport of that Covenant made with David the benefits of which we it seems by our sins have as to this age of ours utterly forfeited 49. Lord where are thy former loving kindnesses which thou swarest unto David in thy truth Paraphrase 49. O blessed Lord be thou at length pleased to be propitiated to pardon these our provoking sins to remember and resume thy methods of mercy and by what wayes thine own wisdom shall best choose to perform the purport of thy Covenant so long since ratified to David In this thy fidelity is concerned and this we are sure will be made good in the eyes of all O that it might be thy good pleasure to manifest it at this time by the restoring of Davids posterity our Monarchy Temple and People to the former dignity 50. Remember Lord the reproach of thy servants how I do bear in my bosome the reproach of all the mighty people 51. Wherewith thine enemies have reproached O Lord wherewith they have reproached the foot-steps of thine anointed Paraphrase 50 51. Till thou please thus by some means to rescue us we are likely to be the reproach of all the heathen people about us who will now object the evacuation and frustration of our faith and hopes founded on thy promises to David's seed and say by way of derision that our Messias is very long a coming 52. Blessed be the Lord for evermore Amen and Amen Paraphrase 25. But whatever their contumelles or our sufferings are they shall not discourage or take us off from Blessing and Praising thee and steadily relying on thee whatsoever desertion our soul provoking sins have most justly now brought upon us yet upon our reformation thou wilt certainly return in mercy to us and whatsoever interruptions thy promised Mercies may seem to have in respect of our captive Prince and People the present posterity and Kingdom of David yet 't is most certain the Promises made for sending the Messias whose Kingdom and redemption is not of this world but spiritual and eternal the erecting of his Throne in his servants hearts and the redeeming them from Sin and Satan shall in due time be performed in Christ that most illustrious son of David to whom and none else belonged the promise under the oath of God And in this completion of Gods Covenant with David his servant of which all Gods faithful servants shall have their portions we securely and with full confidence acquiesce and all joyn in an ardent and most devout celebration of God's fidelity his constant performance of all his promises and so conclude So be it Lord and So certainly it shall be Annotations on Psalm LXXXIX V. 2. I have said That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have said belongs to God and not to the Psalmist appears v. 3. where in connexion with this is added I have made a Covenant with my chosen I have sworn unto David my servant When the LXXII therefore and Syriack and Latine c. read it in the second person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast said it is to be lookt on as their paraphrase to express the meaning and not that they read it otherwise than the Hebrew now hath it and this the rather because of the great affinity betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second and the first person But when it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy faithfulness shalt thou establish these again as those of v. 1. are the words of the Psalmist speaking unto God And of such permutation of persons God saying the former part and the Psalmist by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering God in the latter there are many examples One follows here in the next words the third and fourth verses being evidently spoken by God I have made a Covenant Thy seed will I establish But the fifth by way of answer by the Psalmist And the heavens shall praise thy wonders O Lord. The Jewish Arab who seems with some other Interpreters to refer it to the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I have known or made known though being without vowels it may be read in the second person as thou hast declared adds in the beginning of v. 3. who hast said I have made a Covenant c. V. 6. Mighty As of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been shewed note on Psal 82.6 so of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is to be resolved that it signifies Angels even those that are in heaven in the beginning of the verse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is applied to God being communicated also to them there being no more difference between those two phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heaven and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the sons of God than there is betwixt compared in the former and likened in the latter part of the verse where we read can be compared the Hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is ponere disponere there to set himself in aray to enter the lists Job 6.4 and thence 't is to dispute to aray
that humane nature wherein he thus served his Father to be administred for ever Annotations on Psal CX V. 1. My Lord That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to my Lord here denotes the Messiah will appear not only by our Saviour and his Apostles who insist on this Psalm above any Text in the Old Testament as the late Jews and some others who are willing to be lookt on as very good Christians are most industrious to evade it but even by the testimonies of the ancient Jews themselves the evidence of truth breaking forth in despite of the most partial and resolved interest Moses Haddarsan on Gen. 37.12 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Redeemer whom I will raise up from among you shall not have a father according to that of Zach. 6.12 behold the man whose name is the branch and Isa 53. he shall come up c. So also David saith of him Psal 110.3 out of the womb c. lastly the Scripture saith of him This day have I begotten thee Psal 2. So on Gen. 18. Hereafter God holy and blessed shall set the King Messias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on his right hand as 't is written Psal 110. The Lord said c. And to the same purpose again on Gen. 14.18 So Midrash Tehillim on occasion of these words I will declare the Law c. Psal 2. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the affairs of the Messiah are set forth in the scripture of the Law of the Prophets and of the Hagiographa In the Law Exod. 4.22 In the Prophets Isa 52.13 and 42.1 In the Hagiographa Psal 110. The Lord said and the dew of thy birth c. So again Midr. Tehil on Psal 18.35 thy right hand shall uphold me saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. R. Joden said that in the age of the Messiah the blessed God will set the King Messiah at his right hand as it is written The Lord said to my Lord. R. Saad Gaon on Dan. 7.13 he came with the clouds of heaven saith And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah our righteousness as 't is written The Lord said c. So thâ— â—erusalem Talmud tract Berachoth c. 5. saith this verse the dew of thy birth c. is to be explained by Mich. 5.7 V. 3. Thy power For the explicating this very obscure verse the first thing to be taken notice of is the importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power or strength as that signifies an army or military forces as we call them The Messias in the former verses is set upon his throne for the exercise of his regal power with a sword or scepter in his hand and as such he is supposed to rule in the world to go out to conquer and subdue all before him The army which he makes use of to this end is the college of Apostles sent out to preach to all nations and the time of their thus preaching is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of his power or forces or army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the day that he shall wage war or joyn battel saith the Chaldee In which day saith the Psalmist the people that belong to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy people those that are at all affected to piety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit for the Kingdom of God Luk. 9.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposed arrayed ordered on file for the kingdom of heaven Act. 13. 48. all that are any way listed among God's souldiers all these shall become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. repeating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again a people of voluntary oblations so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies liberal voluntary spontaneous oblation or contribution to the service of God such as shall willingly offer up and consecrate themselves and all that they have to God's service forsake all and follow Christ bring their estates and lay them at the Apostles feet as we know the believers did Act. 2. an essay of the great charity and liberality which the faith of Christ brought into the world This they shall do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beauties of holiness or of the Sanctuary i. e. I suppose mystically in the Christian Church beautified with all those graces which the spirit of Christ works in the hearts of believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 King 7.18 signifies the Ark of the Covenant or Sanctuary and from thence the place in the Temple where the Ark was placed was called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy of holies and so I suppose the LXXII understood it here when they rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thy holies for so the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every where signifies the Sanctuary and the beauties of the Sanctuary are literally the ornaments of the Priests and Levites their Urim and Thummim which they have on when they carry the Ark see note on Psal 29. b. But mystically these are the graces of Christ the inward beauty or glory which shines in the Christian Sanctuary or Church which is as it were the arena or place where these forces of God are mustered Or perhaps in the beauties of holiness as that signifies no more than God's sacred Majesty in whose service they are listed and on whose expedition ingaged according to Castellio's reading quo die expeditionem sacrâ oâ—m majestate facies in the day when thou shalt with thy sacred majesty make thine expedition Another sense the words may be capable of which the comparing the mention of Sion v. 2. and beauty of holiness here suggesteth by taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power or host or army in the sense that frequently belongs to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an host in scripture viz. the attendance on the Sanctuary the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 warring his warfare i. e. officiating And then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will simply import free-will offerings and the sense run thus Thy people will be a free-will offering in the day of thy Assemblies in the Sanctuary shall offer in stead of any thing else themselves lively sacrifices holy and acceptable And this if accepted need not be deemed to exclude the other rendring but the priestly and kingly offices of Christ being both here set down in this Psalm the words as is frequent in these compositions may have been purposely contrived to fit both Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may perhaps be thus most literally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy children or progeny so the Chaldee must understand it when they joyn it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee i. e. shall be to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the womb of the morning i. e. according to the proportion of the dew which the morning brings forth as it were out of its womb in such plenty as to cover the face of the
applied because as the Jewish Doctors tell us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Levites repeat not the song of the oblation but onely over the drink-offering Yet there was also the more private in their families the cup of thanksgiving or commemoration of any deliverance received This the master of the family was wont to begin and was followed by all his guests S. Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of blessing that which was drank as a symbol of thanksgiving and blessing and had forms of commemoration and praise joyned with it and so by the Fathers Justin Martyr c. used of the Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wine that hath thanksgiving said over it The use of it was either daily after each meal or more solemn at a festival In the daily use of it they had this form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed be our God the Lord of the world who hath created the fruit of the vine But on festival days there was joyned with it an hymn proper for the day as upon the Passeover for the deliverance out of Aegypt as we see Matt. 26.30 where the Paschal commemoration or postcoenium advanced by Christ into the Sacrament of his bloud was concluded after the Jewish custom with an hymn And so here with the cup of salvation is joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calling upon the name of the Lord. And both the more private and the solemn performance of this with all the magnificent rites of solemnity belonging to it is called the paying of vows to the Lord that thanksgiving and acknowledgment which men in distress may be supposed to promise upon condition of deliverance or if they promise not are however bound to perform as a due return or payment for their deliverance V. 15. Precious The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place for rare or precious must be so taken as not to signifie that which is spoken of to be desirable to or in the presence of the Lord for it is the life not the death of his servants that is precious in that sense to God the preserver of their lives But for their death to be precious is in effect no more than that it is so considered rated at so high a price by God as that he will not easily grant it to any one that most desires it of him Absalom here hostilely pursued David and desired his death he would have been highly gratified with it taken it for the greatest boon that could have befallen him but God would not thus gratifie him nor will he grant this desire easily to the enemies of godly men especially of those that commit themselves to his keeping as David here did and therefore is called God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note b. on Psal 86. for to such his most signal preservations do belong peculiarly The Jewish Arab here reads Precious with the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting to death his saints or giving up to death The Hundred and Seventeenth PSALM The hundred and seventeenth is a solemn acknowledgment of God's mercy and fidelity and an exhortation to all the world to praise him for it 1. O Praise the Lord all ye nations praise him all ye people 2. For his mercifull kindness is great toward us and the truth of the Lord endureth for ever Praise ye the Lord. Paraphrase 1 2. All the heathen nations of the world and all the people dispersed over the face of the earth have a singular obligation as well as the children of Israel Abraham's seed according to the flesh to praise and magnifie the name of God see Rom. 15.11 and that especially for his great and transcendent mercy toward them in the work of their redemption and the promulgation of his Gospel to them wherein his promise of mercy to Abraham and his seed for ever i. e. to his true spiritual posterity to the sons and heirs of his Faith unto the end of the world shall be most exactly performed and therein his fidelity as well as mercy manifested Annotations on Psal CXVII V. 1. Nations That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations here and in the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all people signifie in the greatest latitude all the nations and people of the Gentile world even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole world Mar. 16.15 appears both by Matt. 28.19 where parallel to those phrases in S. Mark is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations here but especially by Rom. 15. where for a proof of God's purpose that the Gentiles should be received into the Church and joyn with the believing Jews in one consort of Christian love and faith and praise God together in the same congregation the proof is brought as from several other texts so from these words in this Psalm And this not onely by express citing v. 11. And again Praise the Lord all ye nations and laud him all ye people but also in the front of the testimonies by the phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the truth of God v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the mercy or pity of God v. 9. both which are here mentioned v. 2. For thus the discourse there lies Christ was a minister of the circumcision i. e. was by God appointed an instrument of the Jews greatest good preaching the Gospel first to them calling them to repentance c. and this for the truth of God i. e. to make good God's fidelity or performance of covenant to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confirm the promises made to the fathers i. e. to Abraham c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the Gentiles for his mercy might glorifie God where though this preaching the Gospel to the Gentiles was a work of mercy not so much as promised to or lookt for by them and so there is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pity compassion toward them yet is this an effect of that ministery of Christ which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the truth of God i. e. a completion of that promise made to Abraham that he should be the father of many nations which had never its perfect completion till the Gentiles came and sat down with Abraham became sons of this faith of Abraham in this kingdom of heaven the Church of Christ And exactly to this sense the second verse of this Psalm is to be understood as the reason why all the Gentile world is to praise and magnifie the name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. because the mercy of God is strong upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was confirmed say the LXXII and Latin and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grew strong was in full force upon us i. e. all that mercy which is promised to Abraham for his spiritual as well as carnal seed is fully made
〈◊〉 〈◊〉 〈◊〉 〈◊〉 or juments for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this of the LXXII their rendring is of no force because though they do most frequently render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet ofttimes also they render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wild beast And generally where they do so the context shews that wild beasts are peculiarly meant by it So Deut. 28.26 thy carcass shall be food for the fouls of the air 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the beasts of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII that must be to the wild beasts of the earth for such onely feed on the flesh of men or other creatures So Deut. 32.24 I will send the teeth of beasts upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Hebrew word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek and must necessarily be interpreted not of the tame but wild beasts See 1 Sam. 17.44 Isa 18.6 Jer. 7.33.16.4.19.7 and 34.20 but especially Job 40.10 Behold now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we retain it in our English Behemoth but it is resolved to signifie the greatest of wild beasts the Elephant and then by way of interrogation will he eat grass as an oxe directly to distinguish him and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here from the tamer beasts the one c. such as eat grass and hay whereas the Elephant is said to feed on the Palm-trees the trunk and fruits of them and when those are wanting their roots which he digs up From these evidences it is manifest that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie not in all places peculiarly the wild beasts yet that signifying all indifferently it is by the context to be resolved to which sort it belongs either wild or tame in any particular place And then it may here be worth observing that the circumstances confine it contrary to the LXXII their rendring to the wild beasts such are those which dwell upon the mountains here as elsewhere in the woods or forest or wilderness the tamer being more properly beasts of the field And of these peculiarly is this passage of the Psalmist to be understood how God by his special providence prepares food for those which have no other care taken for them Beasts that live among men are by men taken care of they inrich the ground with manure and with water from springs and rivers and till the ground and that brings forth corn for the use of these cattel as well as men But the wild beasts that live upon the mountains and in woods and desert places are fed onely from the heavens the rain that from thence distills inricheth those dry hills and maketh grass to grow there which else would not and so God giveth to these wild beasts their food after the same manner of divine providence as in the end of the verse he is said to provide for the young ravens Of which saith Aristotle Hist Animal l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Crow or Raven exposeth and forsakes her young ones when they are not able to help themselves and must certainly perish if God by his special care did not provide for them See Valesius de sacra Philosoph p. 317. This therefore being the clear design of these two verses 8 and 9. spent onely on these two instances the wild beasts and young ravens which agree in this that they are left destitute of all provision but what God sends them as a shower of Manna as it were immediately from heaven it is yet quite deformed by the vulgar reading of it taken out of some copies of the LXXII which at the end of v. 8. after the mention of the grass upon the mountains add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and herb for the service of men of which there is no least footstep in the original nor place in the due rendring of the words as there they lie nor yet either in the Chaldee or Syriack and of which therefore we may certainly resolve that is was taken in by some ignorant Sciolus from Psal 104.14 where we find those words and from the copies of the LXXII once corrupted derived to the Latin and Arabick c. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abu Walid saith that it is spoken of four-footed living creatures yet so as that it sometimes comprehends birds also which must be discerned by the place Not unlike is the explication of the Arab. Lexicon Al Kamus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. that it is any four-footed living thing although of such as are in the water or perhaps any living creature indifferently without distinction i. e. any irrational living creature but Bahmah from the same root is restrained to lambs and kids The Hundred and Forty Eighth PSALM Praise ye the Lord. The hundred forty eighth is a solemn invitation to all the several ranks of creatures in the world to joyn in the celebration of God's praises and is intitled Hallelujah as a form of praising God see note on Psal 106. a. 1. PRaise ye the Lord from the heavens praise him in the heights 2. Praise ye him all his angels praise ye him all his hosts Paraphrase 1 2. The majesty and power and wisedom and mercy and all other the glorious Attributes of God are such and so likewise the emanations and effluxions of all and each of these unto his creatures that they exact the united acclamations and most humble acknowledgments of all the creatures in the world and all that but a poor unsufficient tribute to be returned to the great and glorious creatour of them all And first and principally the Angels of heaven are obliged to come in and pay this tribute those blessed immortal spirits that always wait on his throne in the highest heavens those many bands of celestial souldiers regularly marshal'd in their creation one under another in several ranks and orders but all in perfect subordination to the eternal God the supreme Governour and Commander of all 3. Praise ye him Sun and Moon praise him all ye stars of light Paraphrase 3. Next to them in respect of situation are those glorious creatures the Sun Moon and Stars and the spheres wherein they move the works of his creation made by him though by ignorant men they are themselves deified and adored and so obliged in serving him to honour and glorify him 4. Praise him ye heavens of heavens and ye waters that be above the heavens Paraphrase 4. Then all the regions of the air in which are those treasuries of God placed the clouds of water which at his pleasure are distill'd down opon the earth and so by obeying him and relieving or sometimes for our sins punishing us bring in their tribute of honour and praise to their Creatour 5. Let them praise the name of the Lord for he commanded and they were created 6. He hath also established them for ever and ever he hath made a decree which shall not pass Paraphrase 5 6. All these
as they were first created by the command of God so have they been governed and managed ever since by the same creative omnipotent power performing a perfect constant obedience to his precepts or directions doing nothing but what he will have done and so setting forth the glory of the great Creatour and supreme Governour of the world 7. Praise the Lord from the earth ye dragons and all deeps 8. Fire and hail snow and vapours stormy winds fulfilling his word 9. Mountains and all hills fruitfull trees and all cedars 10. Beasts and all cattel creeping things and flying foul 11. Kings of the earth and all people Princes and all judges of the earth 12. Both young men and maidens old men and children Paraphrase 7 8 9 10 11 12. Lastly this earth of ours together with the vast ocean in the cavities and bowels of it both making up but one region and neither infesting nor annoying the other were certainly thus ordered and disposed and governed by the omnipotent power of God which therefore they make known and proclaim to all men in the world and preach the knowledge of this one God and ruler of all and so silently praise him and leave all men without excuse which do not so also And as the whole bodies of both these the earth and ocean so all the several creatures that are in either the whales and other great and lesser fishes in the sea the meteors that are begotten in the air and descend upon the earth the lightnings and thunder hail and snow congealed vapours frost ice and dews the violent winds and tempests every one of which are instrumental to him perform his pleasure are wholly commanded by him and doe whatever he directs them the mountains and hills and forests adorned with stately tall but fruitless trees and the valleys full of trees bearing fruit and the cattel of daily use for man to doe their work and affording them their flesh for their food and their skins for their cloathing and those also of a wilder sort which dwell in the forests and woods and mountains see note on Psal 147. b. yet are made usefull also to the benefit of men and so all that creeps or swims or flies what have all these to doe but to sing forth the glories of the Creatour and Governour and disposer of them all and so doe by being used to the ends to which he designed them Lastly all the men of the earth the greatest Potentates their subordinate rulers and all inferiour subjects of what sex or age soever 13. Let them praise the name of the Lord for his name alone is excellent his glory is above the earth and heaven 14. He also exalteth the horn of his people the praise of all his saints even of the children of Israel a people near unto him Praise ye the Lord. Paraphrase 13 14. Let them all joyn in the same quire of praises to the great and glorious and sole Creatour and Governour of the world whose mercy is such and so eminent his gracious dealing with his people the Jews and all the spiritual children of Abraham and Jacob's faith in revealing his will and giving them the Messiah and in him all things necessary to this life and another in advancing their spiritual good and rendring them acceptable to himself and to all whose approbation or praise is worth the having that they are for ever obliged to praise and adore and cleave fast unto him For ever blessed be his holy Name Annotations on Psal CXLVIII V. 4. Heavens of heavens What this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavens of heavens signifies here will best be gathered from the context and by comparing this place with Psal 104.3 In that place after the description of the highest heavens by the style of light covering God a luminous palace is mentioned the stretching out the heavens like a curtain which that it signifies the whole body of the air see note a. on that Psalm and laying the beams of his chambers in the waters which that it belongs to the clouds of rain in the middle region of the air see note b. And just so here after the Sun Moon and Stars of light by which the whole body and spheres of the heavens are signified there follows next the heavens of heavens and the waters above the heavens where as in all reason the heavens of heavens are but the highest of those heavens above some part of which the waters are here said to be placed so in case the waters be no higher than that regio◠of the air where the clouds are the uppermost regions of the body of the air must be resolved to be that which is here meant by the heavens of heavens and not the aethereal globe which we call heaven That this is so may be farther approved by the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture and that cannot better be fetcht than from the first chapter of Genesis There 't is certain the word is used first more generally for all the other parts of the world beside the terrestrial globe as when v. 1. and in many other places the heaven and earth are the dichotomie by which the whole world was designed to be set down all that God created 2. 'T is as evident that the word is used for the aethereal or celestial globe as v. 14. when he saith Let there be light in the firmament of the heavens and v. 16. 't is specified what that light was the Sun to rule the day by which 't is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expansum of the heavens notes that aethereal body where the Sun and Moon c. are 3. 'T is still as manifest that the word is used also for the air v. 20 26 28 30. where the place wherein the birds fly is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the firmament of the heavens and simply the heavens for which the Targum of Jonathan reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the air of the firmament or expansion of heavens v. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the air of heavens v. 26. and simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens v. 28.30 So again when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an expansion is made in the midst of the waters that divided the waters from the waters v. 6. this expansion v. 8. is called heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in probability from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters in the dual number those two sorts of waters above and below the firmament which consequently must be the air that intercedes and divides betwixt the watery clouds and the waters on the face of the earth and accordingly those upper waters are affirmed by the Hebrews R. Solomon c. to be still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendulous in the air and that saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word or command of the King and so when the rain came down in the Flood 't is said the windows or flood-gates or cataracts
〈◊〉 〈◊〉 〈◊〉 those abominable Gentile impurities the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unnatural excrescencies of lust which the rest of his idolatrous Countrey-men had long been guilty of and which brought that fire and brimstone from heaven before his eyes upon some of them Abraham it seems resolv'd and vow'd against those heathen abominations covenanted with God a life of Purity and to that end a going out of that polluted Country then seal'd this Covenant to God as the custom of the Eastern Nations was in leagues and bargains seal'd it with blood and see what an obligation this proves to God not only to call him and account him a friend of God to style himself by him as he doth here by Bethel I am the God of Abraham through the whole Book of God but the obligation goes higher upon God it prevails so far that he comes down himself and assumes flesh on purpose to seal back the counterpart of that indenture to Abraham in blood also and in that that he is his shield and an exceeding great reward to all that shall but resemble him to the end of the world in that faithful coming that vow'd resolution of obedience to his commands The short of it is these resolutions and vows if they be sincere not the light transient gleam the sighs only that we are so ill or wishes that we were better but the volunt as firma rata the ratified radicated firm purpose of new life even before it grow to that perfection as to bring forth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worthy meet proportionable fruits of such change are instantly accepted and rewarded by God with pardon of sin and justification and so God is the God of Bethel hath a particular respect to these vows and resolutions at the very making of them and that was the first thing And so again secondly for the prospering them when they are made He that gives himself up to God becomes by that act his Pupil his Client part of his charge and Family an Orphan laid at his gates that he is bound to provide for engaged by that application if once accepted to be his Patron-guardian as among the Romans he that answers to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Clients calling him Father is supposed to adopt undertakes the protection of the Haeredipeta obliges himself to the office and real duty of a Father And I remember the story of the Campanians that could not get any aid from the Romans against a puissant enemy they solemnly came and deliver'd themselves up into the Romans hands by way of surrender that by that policy they might oblige the Romans to defend them and espouse their cause with a si nostra tueri non vultis at vestra defendetis if you will not lend us your help preserve our region yet now we are your own you are obliged to do it quicquid passuri sumus dedititii vestri patientur whatsoever from henceforth we suffer it will be suffer'd by your Clients and Subjects and so certainly the resigning our selves up into God's hands the penitent sober resolution of The Lord shall be my Lord giving our selves up not as Confederates but Subjects to be ruled as well as to be aided by him no such way in the world as that to engage God's protecting and prospering hand to extort his care and watchfulness over us He that comes out but resolutely into the field to fight God's battels against the common Enemy God and the Angels of Heaven are ready to furnish and fortifie that man Resolution it self courage but upon its own score is able to break through most difficulties and the want of that is the betraying of most Souls that come into Satan's power But then over and above the prospering influence of Heaven that is still ready to assist such Champions the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXXII puts in into the last verse of the 17. of Exod. the secret invisible hand by which God will assist the cordial Joshua and have war against Amalek for ever fight with him as long as Joshua fights the co-operation of the spirit of God with all that set resolutely about such enterprises of valour his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is a sure fountain of relief and assistance to such resolutions Do but try God and your own Souls in this particular for the vanquishing of any sin that your nature and temper is most inclin'd to Take but the method of this Text Come into God's presence resolve sadly and advisedly in that Bethel never to yield to that sin again resolve not only on the end but the means also that are proper to lead thither foresee and vow the same resistance to the pleasant bait that to the barbed hook under it to the fair temptation that to the horrid sin it self and then those weapons that may be useful for the resistance the fasting and the watching that are proper to the exorcising that kind of devil be sure to carry out into the field with thee and in every motion of the battel let the Moses as well as the Joshuah's hands be held up the sword of the Lord with that of Gideon implore and importune that help of God's which hath given thee to will to resolve that he will continue his interposition and give thee to do also that having begun the good work in thee he will not lose the pledge but go on also to perfect it And whenever thou art next tempted to that sin recal and remember this resolution of thine bid that very remembrance of thine stand by on thy guard and if you please by that token that this day I advised you to do so and withal consider the temptation that it is an express come just from Satan that sworn enemy of Souls against which in God's presence the first time thou ever cam'st into the Church thou didst thus vow and profess open defiance and hostility that this disguised Fiend shakes a chain in Hell be his address to thee never so formal and is now come on purpose to supplant or surprise thy constancy to see whether thou considerest thy reputation with God or no whether thou makest scruple of breaking vows and resolutions and then in stead of treating with that sin cry out to God to defend thee against it either to give strength or remove the temptation and deal honestly and sincerely with thine own Soul betray not those helps that God thus gives thee in this exigence and then come and tell me how it hath prov'd with thee In the mean time till thou hast made this experiment be not too querulous of thine own weakness or the irresistableness of sin Believe it a few such sober trials and practisings upon anger lust and the like and the benefit that would infallibly redound from thence might bring the ancient Church-order of Episcopal Confirmation into fashion and credit again which had it but its
quietly stilly without some opposition of the other And then comes in in the third place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul the Elective Faculty i. e. the Will betwixt them courted and sollicited by both as that which hath the determining casting voice if the beast can carry it if the sensual suggestions get the consent of the Will obtain the embrace have its carnal proposals yielded to then in the Apostles phrase lust conceives and within a while proceeds from consent to act bringeth forth sin but when the Spirit prevails when the Reason the Conscience the God within the is allowed to be heard when that chaste sober matronly Spouse gets the embraces the consent of the Will then the Spirit conceives and from thence spring all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Scripture speaks of the fruits and productions of the Spirit You see now the competition the constant importunities and sollicitations the rivalry for thy soul not an action of moment or importance in thy life but the house is divided about it the spirit for one way and the flesh for another and that that prevails i. e. gets the Will of its side denominates the action and the action frequently and indulgently reiterated denominates thee either flesh or spirit either captive to the law of sin or obedient to the commands and dictates of Christ a carnal sinner or a spiritual disciple And then my brethren by way of Use 1. You see the answer to that hard probleme what is the reason and ground of the infiniteness of those punishments that await sinners in another world Here you have the oyl that maintains that accursed Vestal fire so much beyond Tulliola's or Pallas's Lamp in Licetus burning so many Ages under ground and not consumed I mean this competition in this Text the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of the two infinites will you and that other we mention'd of life and death blessing and cursing set before us by God the leaving to our option whether of the two infinites we will have This and nothing but this hath made it most perfectly reasonable that Despisers should perish eternally that he that will contemn immortal life that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clemens St. Pauls contemporary calls it that eternity put into our hands by Christ and make his deliberate covenant with death that his immortal part may die eternally should be thought worthy as the Book of Wisd hath it to take his portion or part with it And then 2. O how much the more care and caution and vigilance will it require at our hands to keep guard over that one faculty that spring of life and death that fountain of sweet and poysonous water that of chusing or rejecting willing or nilling never to dispense those favours loosly or prodigally never to deny them rashly or unadvisedly but upon all the mature deliberation in the world Keep thy heart with all diligence the heart this principle of action keep it above all keeping for out of it are the issues of life Prov. 4.23 That when I would do good evil is present with me temptations of the carnal appetite to the contrary it matters little so I hold off my consent resist their importunity and that all the Devils in Hell are a whispering blasphemy within me it matters as little so I reject the suggestions Resist and he shall flie that he is loose to tempt this is my infelicity perhaps but not my guilt I and that mishap improved into a blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this tempter a kind of donative of Heaven to busie my patience and exercise my vigilance to set out my Christian valour to make me capable of the victory first and then the crown the nations left to prove Israel Jud. 3.1 yea and to teach them war verse 2. at least such as before knew nothing thereof Only be sure that those Nations get not the upper hand to that purpose that they be not pamper'd and fed too high till they grow petulant and unruly that this jumentum hominis as St. Jerom calls it this Ass or beast-part of the man prove not the Rider's Master this is the greatest danger first and then reproach in the world which you will more discern if you proceed from the competition to the Competitors and consider who they are in us spirit and flesh God and Devil as in the Jews Barabbas and Christ my second particular 'T is none of the least of God's mercies among his dispensations of providence that the competition falls to be betwixt such persons so acknowledgedly distant and hugely contrary a Christ and a Barabbas the one so pretious and the other so vile the Prince of Peace and the Author of an Insurrection a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saviour and a Destroyer had it been betwixt a Christ and a Nicodemus a Carpenters Son and a Rabbi or Ruler in Israel the choice might have been more difficult or the mistake more pardonable But so God loved the world such were the riches of his goodness to an infatuated rebellious people he sets before them a beautiful Christ and an odious foyl to make him more beautiful to make it impossible for them to be so mad as to refuse and finally to reject Christ that was on such grounds and in such company a suing and importuning for their favour none but a Barabbas to pretend against him that that notion had of him might serve instead of the fishes gall to recover the blind Tobits sight help the blindest natural man to discern somewhat tolerable if not desirable in the Christ that in so poor a choice an undervalued prejudg'd scandalous Jesus might have leave to be considered and owe a preferment aliâ—nis vitiis to the faults of the other though not virtutibus suis to any thing amiable or esteemable in himself The same oeconomy you may generally observe even from the first of Paradise to this day When our first Parents were the prize the Competitors were of somewhat a distant making God and the Serpent not the King of Heaven and one of his chief Courtiers God and an Archangel of light but God and a damned Spirit a black Prince and he but in very homely disguise but of a Serpent which though he were then a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Cedrenus out of some of the Antients will have it somewhat a taller and goodlier creature than now the Serpent is that his Legs be cut off yet the Text saith a beast for all that I and that beast branded for craft infamous for the subtilest creature and so not likely to prove the most honest and solicitous of their good and this cunning Pytho had made friends to speak contrary to his kind there was sure some sorcery in that and all this one would think was enough to have added authority to God by such a prejudg'd Competitor And just so was it to the Israelites at their coming out
difficulties about it please you to take it in these few Propositions 1. That the Crucifixion of Christ was a Sacrifice truly propitiatory and satisfactory for the sins of the whole world and there 's nothing further from this Text or our present Explication of it than to derogate from the legality the amplitude extent or precious value of this sacrifice Yea and 2. that Christ himself thus willingly offering delivering up himself for us may in this be said a Priest or to have exercised in his death a grand act of Priesthood But then 3. this is an act of Aaronical Priesthood which Christ was never to exercise again having done it once Heb. 7.27 and so far distant from his eternal Priesthood Or to speak more clearly an act of Christ this as of a second Adam a common person order'd by the wisdom of God to bear the chastisement of our peace the Scape-goat to carry all our sins on his head into the wilderness into a land not inhabited Deut. 16.22 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our Creed to which he went and so though it were typified by all the sacrifices of the Priests and though in it that whole body of rites were determin'd no more Aaronical Priests seasonable after this one sacrifice yet still this is no part of the eternal regal Melchisedech-priesthood that of powerful intercession that of blessing us in the Text for though the death of Christ tend mightily toward the blessing of us though there were a wonderful act of intercession on the Cross Father forgive them yet that powerful intercession that for grace to make us capable of mercy that blessing in this Text the power of conferring what he prays for this 't was to which the resurrection instal'd him 4. If all this will not satisfie why then one way of clearing this truth farther I shall be able to allow you that the death of Christ consider'd as a sacrifice may under that notion pass not for an act of a Priest in facto esse but for a ceremony of his inauguration in fieri thus in the 8. of Levit. at the consecrating of Aaron and his sons you shall find sacrifices used the Ram the Ram of consecration ver 22. and apportion'd to that this Lamb of God that by dying taketh away the sins of the world may pass for a Lamb of consecration the true critical importance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2.10 that the Captain of our salvation was to be consecrated by sufferings This death of his that looks so like an act of Aaronical-Priesthood is the preparative rite of consecrating him to that great eternal Priesthood after the order of Melchisedech and this preparative most absolutely necessary both in respect of Christ and us of Christ who was to drink of the brook of the way before his head should be lifted up humbled to death c. Phil. 2. wherefore God hath also highly exalted him for that suffering crown'd him Yea and in respect of us too Heb. 2.9 who were to be ransom'd by his death before we could be bless'd by his resurrection deliver'd from the captivity of Hell before capable of that grace which must help us to heaven which seems to me to be the descant of that plain song Heb. 2.17 18. Wherefore in all things it behoved him to be made like unto his brethren i. e. as the 18. verse explains it to suffer being tempted to undergo the infirmities and mortality of our flesh that he might be a merciful and faithful high Priest c. his infirmities and effusion of his blood are not this Priesthood of it self but the qualifying of the second person in the Trinity to become a high Priest and that a merciful and faithful one merciful to pardon slips and faithful to uphold from falling and so a Priest such as it is most for our interest to have And so once more the dream is out that Artemidorus mentions of one he dream'd he was crucified and the consequent was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was taken up to be a Priest of Diospolis And by the way let me tell my Clergy Brethren if that shall prove the consequent of our Priesthood which was the presage of Christs the pains the contumelies yea and death of that Cross what is this but a blessed lot that hath brought us so near our Christ and a means to consecrate us too to our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Kings and Priests for ever in Heaven I have thus far labour'd to clear this doctrine calculated the time of Christs enstalment to his eternal Priesthood and found it exactly the same with the aera here in this Text not till after the resurrection to which I shall only add one final grand proof of all which will sum up all that hath been hitherto said That parting speech of Christs Mat. ult All power is given unto me both in heaven and earth that you know was after the resurrection and so from thence that power was dated and that commission of blessing that here we speak of The act of his eternal Priesthood is his intercession that his powerful intercession that his giving of that grace which he interceeds for that the blessing in this Text and so the commission of blessing was given him not till after the resurrection And believe it though it look all this while like a rough sapless speculation there is yet somewhat in it that may prove very useful and ordinable to practice a hint if not a means of removing one of the harmful'st scandals and impediments of good life that is to be met with We are Christians all and by that claim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on rank and on march toward eternal life and yet many of us live like so many Mahometans or China-infidels quite out of all form of obedience to the commands of Christ we do not reverence him so much as to pretend toward serving him not advance so far as but to be hypocrites in that matter live in all the sensuality and vileness in the world and yet live confidently resolve we have done what is required of us by Christ can justifie our state for such as God is pleased with And if we be called to account the anchor of all this unreasonable false hope of ours is most constantly this that Christ our Priest hath propitiated for us we fly to our City of refuge till our Priest be dead and then we are quit by proclamation out of the reach of the avenger of blood 'T is the death of Christ we depend on to do all our task for us his priestly not regal office we are resolved to be beholding to In that we have Christ the Sacrificer Christ the Reconciler Christ the Satisfier and these are Christs enough to keep us safe without the aid of Christ the King that Judaical unedifying notion of a reigning Messias and then quis separabit what sin what devils what legion what act what habit what
riches of the coelestial paradise which like that other of Eden is the posing of Geographers pars globi incognita undiscovered yet to the worldlings heart Methinks there should be no hurt in that if such friends may be made of this Mammon of unrighteousness this falsehearted unfaithful wealth of yours that when you fail they may receive you into everlasting habitations sure this may be allowed to joyn with other motives to the performance of a well-tasted wholsom duty In a word if earth and heaven combined together be worth considering the possession of the one and reversion of the other abundance and affluence here the yearly wages of alms-giving and joys and eternity hereafter the final reward of alms-giving a present coronet and a future crown a Canaan below and a Jerusalem above if the conjunction of these two may have so much influence on your hearts as in contemplation of them to set you about the motion that nature it self inclines you to and neither world nor flesh have any manner of quarrel to feign against it then may I hope that I have not preach'd in vain that what I have now only as a precentor begun to you the whole chorus will answer in the counterpart what hath been now proclaimed to your ears be echoed back again by your hearts and lives and the veryest stone in the temple take up its part the hardest impenetrablest unmercifullest heart joyn in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this shall be the summ not only of my exhortation but my prayer That that God of mercies will open your eyes first and then your hearts to the acknowledgement and practice of this duty direct your hands in the husbanding that treasure intrusted to them that mercy being added to your zeal Charity to your devotion your goodness may shine as well as burn that men may see and taste your good works glorifie God for you here and you receive your crown of glory from God hereafter THE END XIX SERMONS PREACHED On Several Occasions BY THE REVEREND and LEARNED Henry Hammond D. D. How shall they hear without a Preacher And how shall they Preach except they be sent Rom. x. 14 15. Go ye into all the World and preach the Gospel to every creature St. Mark xvi 15 LONDON Printed for RICHARD ROYSTON Bookseller to the KING' 's most Sacred MAjESTY and Richard Davis Bookseller in OXFORD MDCLXXXIV A TABLE OF THE XIX SERMONS A Sermon on Ezek. 16.30 The work of an imperious Whorish Woman Page 561. A Sermon on Philip. 4.13 I can do all things through Christ that strengthens me p. 569. A Sermon on Prov. 1.22 How long ye simple ones will ye love simplicity p. 575. A Sermon on Matth. 1.23 Immanuel which is by interpretation God with us p. 582. A Sermon on Luke 9.55 You know not what manner of spirit ye are of p. 588. A Sermon on Ezek. 18.31 For why will you die p. 595. A Sermon on Jer. 5.2 Though they say The Lord liveth surely they swear falsly p. 601. A Sermon on Luke 18.11 God I thank thee that I am not as other men c. p. 607. A Sermon on Matth. 3.3 Prepare ye the way of the Lord. p. 618. A Sermon on John 7.48 Have any of the Pharisees believed on him p. 625. A Sermon on Matth. 10.15 It shall be more tolerable for the Land of Sodom and Gomorrha c. p. 633. Two Sermons on Acts 17.30 And the times of this Ignorance God winked at c. p. 639 p. 646. A Sermon on Rom. 1.26 For this cause God gave them up unto vile affections p. 653. A Sermon on Gal. 6.15 But a new Creature p. 663. Two Sermons on 2 Peter 3.3 Scoffers walking after their own lusts p. 670 676. Two Sermons on 1 Tim. 1.15 Of whom I am chief p. 681 and p. 687. SERMON I. EZEK XVI 30 The Work of an imperious Whorish Woman NOT to chill your ears by keeping you long at the doors not to detain you one minute with a cold unprofitable Preface This Chapter is the exactest History of the Spiritual estate of the Jews i. e. The elect of God and the powerfullest exprobration of their sins that all the Writings under Heaven can present to our eyes From the first time I could think I understood any part of it I have been confident that never any thing was set down more rhetorically never more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more affection and sublimity of speech ever concurred in any one writing of this quantity either sacred or profane 'T were a work for the solidst Artist to observe distinctly every part of Logick and Rhetorick that lies concealed in this one Chapter and yet there is enough in the surface and outward dress of it to affect the meanest understanding that will but read it For our present purpose it will suffice to have observ'd 1. That the natural sinful estate of the Jews being premised in the five first Verses 2. The calling of them in this condition in their pollutions in their blood and bestowing all manner of spiritual ornaments upon them following in the next ten Verses the remainder is most what spent in the upbraiding and aggravating their sins to them in a most elevated strain of reproof and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or highest pitch of it is in the words of my Text The work of an imperious Whorish Woman For the handling of which words I first beg two postulata to be granted and supposed before my discourse because I would not trouble you to hear them proved I. That the elect chosen people of God the Jews were degenerate into heathen desperate devillish sinners II. That what is literally spoken in aggravation of the Jews sin is as fully applicable to any other sinful people with whom God hath entred Covenant as he did with the Jews And then the subject of my present discourse shall be this That Indulgence to sin in a Christian is the Work of an imperious Whorish Woman And that 1. Of a Woman noting a great deal of weakness and that not simple natural weakness through a privation of all strength but an acquired sluggish weakness by effeminate neglecting to make use of it 2. Of a Whore noting unfaithfulness and falseness to the Husband 3. Of an imperious Whore noting insolency and an high pitch of contempt And of these briefly and plainly not to increase your knowledge but to enliven and inflame the practical part of your souls not to inrich your brains with new store but to sink that which you have already down into your hearts And first of the first That Indulgence to sin in a Christian is the work of a Woman an effect and argument of an infinite deal of weakness together with the nature and grounds of that weakness The work c. And this very thing that it may be the more heeded is emphatically noted three several times in this one Verse 1. The work
it is a performing be content to believe that somewhat belongs to thee that thou hast some hardship to undergo some diligence to maintain some evidences of thy good husbandry thy wise managing of the Talent and in a word of faithful service to shew here or else when the Euge bone serve is pronounced thou wilt not be able confidently to answer to thy name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said the Milesians to Brutus All the Weapons in the world will not defend the man unless the man actuate and fortifie and defend his weapons Thy strength consists all in the strength of Christ but you will never walk or be invulnerable in the strength of that till you be resolved That the good use and so the strength of that strength to thee is a work that remains for thee If it were not that Exhortation of the Apostles would never have been given in form of Exhortation to the Christian but of Prayer only to Christ Stand fast quit your selves like men be strong 1 Cor. xvi 13 Lastly Or indeed that which must be both first and last commensurate to all our diligence the Viaticum that you must carry with you is the Prayers of humble gasping Souls Humble in respect of what grace is received Be sure not to be exalted with that consideration Gasping for what supply may be obtained from that eternal unexhausted Fountain and these Prayers not only that God will give but as Josephus makes mention of the Jews Liturgy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they may receive And as Porphyry of one kind of Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they may use and every of us fructifie in some proportion answerable to our irrigation Now the God of all Grace who hath called us into his eternal glory in Christ Jesus after that you have obeyed a while make you perfect stablish strengthen settle you To him be glory and dominion for ever and ever Amen SERMON III. PROV I. 22 How long ye simple ones will ye love simplicity THat Christ is the best and Satan the worst chosen Master is one of the weightiest and yet least considered Aphorisms of the Gospel Were we but so just and kind to our selves as actually to pursue what upon judgment should appear to be most for our interests even in relation to this present life And without making Heaven the principle of our motion but only think never the worse of a worldly temporary bliss not quarrel against it for being attended with an eternal Were we but patient of so much sobriety and consideration as calmly to weigh and ponder what course in all probability were most likely to be friend and oblige us here to make good its promise of helping us to the richest acquisitions the vastest possessions and treasures of this life I am confident our Christ might carry it from all the World besides our Saviour from all the tempters and destroyers and besides so many other considerable advantages this superlative transcendent one of giving us the only right to the reputation and title of Wisdom here in these Books be acknowledged the Christians i. e. the Disciples monopoly and inclosure And Folly the due brand and reproach and portion of the ungodly The wisest Man beside Christ that was ever in the World you may see by the Text had this notion of it brings in Wisdom by a prosopopeiae i. e. either Christ himself or the saving Doctrin of Heaven in order to the regulating of our lives or again Wisdom in the ordinary notion of it libelling and reproaching the folly of all the sorts of sinners in the World posting from the without in the streets Vers 10. to the Assemblies of the greatest renown the chief place of concourse i. e. clearly their Sanhedrin or great Council in the 21. from thence to the places of judicature for that is the openings of the gates nay to the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Metropolis and glory of the Nation and crying out most passionately most bitterly against all in the loudest language of contumely and satyre that ever Pasquin or Marforius were taught to speak And the short of it is That the pious Christian is the only tolerably wise and the World of unchristian sinners are a company of the most wretched simple Atheistical fools which cannot be thought on without a Passion and Inculcation How long ye simple ones will ye love simplicity And ye scorners c. The first part of this Verse though it be the cleanest of three expressions hath yet in it abundantly enough of rudeness for an address to any civil Auditory I shall therefore contain my discourse within those stanchest limits How long ye simple ones will ye love simplicity And in them observe only these three particulars 1. The character of the ungodly mans condition contained in these two expressions Simple ones and simplicity How long ye simple c. 2. The aggravation of the simplicity and so heightning of the character and that by two farther considerations First From their loving of that which was so unlovely That they should be so simple as to love simplicity Secondly From their continuance in it that they should not at length discern their error That they should love simplicity so long 3. The passion that it produceth in the speaker be it Wisdom or be it Christ or be it Solomon to consider it and that passion whether of pity That men should be such fools or of indignation That they should love and delight in it so long How long c. I begin first with the first The character of sin and sinners i. e. of the ungodly mans condition contained in these two expressions Simple ones and simplicity How c. Four notions we may have of these words which will all be appliable to this purpose You shall see them as they rise First As the calling one simple is a word of reproach or contumely the very same with the calling one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. v. i. e. Empty brainless person the next degree to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or thou fool in the end of that and this Verse And then the thing that we are to observe from thence is What a reproachful thing an unchristian life is what a contumelious scandalous quality A reproach to Nature first to our humane kind which was an honourable reverend thing in Paradise before sin came in to humble and defame it a solemn severe Law-giver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Clemens the Systeme or Pandect of all Rational notions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that either likes or commends all that now Christ requires of us bears witness to the Word of God that all his Commandments are righteous and so is by our unnatural sins those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignoble dishonourable affections of ours which have coupled together Sins and Kennels Adulterers and Dogs Rev. xxii 15 put to shame and rebuke dishonoured and degraded as it
troubled about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their prophaneness and uncleanness that they were not fit for an Apostle to defile himself about their Conversion And this was the general opinion of all the Jews they of the Circumcision were astonished at the news Act. x. 45 Nay this is it that the Angels wondred at so when they saw it wrought at the Church by Pauls Ministery never dreaming it possible till it was effected as may appear Eph. iii. 10 This was the Mystery which from the beginning of the World had been hid in God V. 9. One of God's Cabinet Counsels a Mercy decreed in secret that no Creature ever wish of till it was performed And in this behalf are we all being lineally descended from the Gentiles bound over to an infinite measure both of humiliation and gratitude for our deliverance from the guilt and reign of that second Original sin that Heathenism of our Ancestors and Catholick damnation that Sixteen hundred years ago we were all involv'd in Beloved we were long ago set right again and the obligation lies heavy upon us to shew this change to have been wrought in us to some purpose to prove our selves Christians in grain so fixed and established that all the Devils in Hell shall not be able to reduce us again to that abhorred condition If we that are thus called out shall fall back after so much Gospel to Heathen practices and set up Shrines and Altars in our hearts to every poor delight that our sottishness can call a God if we are not called out of their sins as well as out of their ignorance then have we advanced but the further toward Hell we are still but Heathen Gospellers our Christian Infidelity and practical Atheism will but help to charge their guilt upon us and damn us the deeper for being Christians Do but examine your selves on this one Interrogatory whether this calling the Gentiles hath found any effect in your hearts any influence on your lives whether your Conversations are not still as Heathenish as ever If you have no other grounds or motives to embrace the Gospel but only because you are borâ— within the pale of the Church no other evidences of your Discipleship but your livery then God is little beholding to you for your service The same motives would have served to have made you Turks if it had been your chance to have been born amongst them and now all that fair Christian outside is not thank-worthy 'T is but your good fortune that you are not now at the same work with the old Gentiles or present Indians a worshipping either Jupiter or the Sun 'T was a shrewd speech of Clemens that the life of every unregenerate Man is an Heathen-life and the sins of unsanctified Men are Heathen-sins and the estate of a Libertine Christian an Heathen-estate and unless our resolutions and practices are consonant to our profession of Christ we are all still Heathens and the Lord make us sensible of this our Condition The third and in summ the powerfullest Argument to prove God's willingness that we should live is that he hath bestowed his spirit upon us that as soon as he called up the Son he sent the Comforter This may seem to be the main business that Christ ascended to Heaven about so that a Man would guess from the xvi Chapter of St. John and Vers 7. that if it had not been for that Christ had tarried amongst us till this time but that it was more expedient to send the Spirit to speak those things powerfully to our hearts which often and in vain had been sounded in our ears 'T is a phancy of the Paracelsians that if we could suck out the lives and spirits of other Creatures as we feed on their flesh we should never die their lives would nourish and transubstantiate into our lives their spirit increase our spirits and so our lives grow with our years and the older we were by consequence the fuller of life and so no difficulty to become Immortal Thus hath God dealt with us first sent his Son his Incarnate Son his own Flesh to feed and nourish us and for all this we die daily he hath now given us his own very Life and incorporeous Essence a piece of pure God his very Spirit to feed upon and digest that if it be possible we might live There is not a vein in our Souls unless it be quite pin'd and shrivel'd up but hath some bloud produced in it by that holy nourishment every breath that ever we have breathed toward Heaven hath been thus inspired Besides those louder Voices of God either sounding in his Word or thundring in his Judgments there is his calm soft voice of Inspiration like the Night Vision of old which stole in upon the mind mingled with sleep and gentle slumber He draws not out into the Field or meets us as an Enemy but entraps us by surprize and disarms us in our quarters by a Spiritual Stratagem conquers at unawares and even betrays and circumvents and cheats us into Heaven That precept of Pythagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To worship at the noise and whistling of the wind had sense and divinity in it that Jamblichus that cites it never dreamt of that every sound and whispering of this Spirit which râ—stles either about our ears or in our hearts as the Philosopher saith Tecum est intus est when it breaths and blows within us the stoutest faculty of our Souls the proudest piece of flesh about us should bow down and worship Concerning the manner of the Spirits working I am not I need not to dispute Thus far it will be seasonable and profitable for you to know that many other Illuminations and holy Graces are to he imputed to Gods Spirit besides that by which we are effectually converted God speaks to us many times when we answer him not and shines about our eyes when we either wink or sleep Our many sudden shortwinded Ejaculations toward Heaven our frequent but weak inclinations to good our ephemerous wishes that no man can distinguish from true piety but by their sudden death our every day resolutions of obedience whilest we continue in sin are arguments that God's Spirit hath shined on us though the warmth that it produced be soon chill'd with the damp it meets within us For example there is no doubt beloved but the Spirit of God accompanies his Word as at this time to your ears if you will but open at its knock and receive and entertain it in your hearts it shall prove unto you according to its most glorious attribute Rom. i. The power of God unto salvation But if you will refuse it your stubbornness may repel and frustrate God's Work but not annihilate it though you will not be saved by it it is God's still and so shall continue to witness against you as the day of doom Every word that was ever darted from that Spirit as a beam or javelin of
that undertaking sort of people the peremptory expounders of depths and prophecies In the mean time we have places enough of plain prediction beyond the uncertainty of a guess which distinctly foretold this blessed Catholick Truth and though Peter had not markt or remembred them so exactly as to understand that by them the Gentiles were to be preach'd to and no longer to be accounted prophane and unclean Act. x. yet 't is more than probable that the devil a great contemplator and well seen in prophecies observ'd so much and therefore knowing Christs coming to be the season for fulfilling it about that time drooped and sensibly decayed lost much of his courage and was not so active amongst the Gentiles as he had been his oracles began to grow speechless and to slink away before hand lest tarrying still they should have been turned out with shame Which one thing the ceasing of Oracles though it be by Plutarch and some other of the Devils champions refer'd plausibly to the change of the soyl and failing of Enthusiastical vapours and exhalations yet was it an evident argument that at Christs coming Satan saw the Gentiles were no longer fit for his turn they were to be received into a more honourable service under the living God necessarily to be impatient of the weight and slavery of his superstitions and therefore it concern'd him to prevent violence with a voluntary flight lest otherwise he should with all his train of oracles have been forced out of their coasts for Lucifer was to vanish like lightning when the light to lighten the Gentiles did but begin to appear and his laws were out-dated when God would once be pleased to command Now that in a word we may more clearly see what calling what entring into covenant with the Gentiles is here meant by Gods commanding them we are to rank the commands of God into two sorts 1. common Catholick commands and these extend as far as the visible Church 2. peculiar commands inward operations of the spirit these are both priviledges and characters and properties of the invisible Church i. e. the Elect and in both these respects doth he vouchsafe his commands to the Gentiles In the first respect God hath his louder trumpets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. xxiv 31 which all acknowledge who are in the noise of it and that is the sound of the Gospel the hearing of which constitutes a visible Church And thus at the preaching of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Heathens had knowledge of his Laws and so were offered the Covenant if they would accept the condition For however that place Acts i. 25 be by one of our writers of the Church wrested by changing that I say not by falsifying the punctuation to witness this truth I think we need not such shifts to prove that God took some course by the means of the Ministry and Apostleship to make known to all Nations under Heaven i. e. to some of all Nations both his Gospel and Commands the sound of it went through all the earth Rom. x. 18 cited out of the xix Psal verse 4 though with some change of a word their sound in the Romans for their line in the Psalmist caused by the Greek Translators who either read and rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else laid hold of the Arabick notion of the word the loud noise and clamour which hunters make in their pursuit and chase So Mark xiv 9 This Gospel shall be preached throughout the world So Mark xvi 15 To every creature Matth. xxiv 14 in all the world and many the like as belongs to our last particular to demonstrate Besides this God had in the second respect his vocem pedissequam which the Prophet mentions a voice attending us to tell us of our duty to shew us the way and accompany us therein And this I say sounds in the heart not in the ear and they only hear and understand the voice who are partakers as well of the effect as of the news of the Covenant Thus in these two respects doth he command by his word in the Ears of the Gentiles by giving every man every where knowledge of his laws and so in some Latine Authors mandare signifies to give notice to express ones will to declare or proclaim And thus secondly doth he command by his spirit in the spirits of the elect Gentiles by giving them the benefit of adoption and in both these respects he enters a Covenant with the Gentiles which was the thing to be demonstrated with the whole name of them at large with some choice vessels of them more nearly and peculiarly and this was the thing which by way of Doctrine we collected out of these words but now commands Now that we may not let such a precious truth pass by unrespected that such an important speculation may not float only in our brains we must by way of Application press it down to the heart and fill our spirits with the comfort of that Doctrine which hath matter for our practice as well as our contemplation For if we do but lay to our thoughts 1. the miracle of the Gentiles calling as hath been heretofore and now insisted on and 2. mark how nearly the receiving of them into Covenant concerns us their successors we shall find real motives to provoke us to a strain and key above ordinary thanksgiving For as Peter spake of Gods promise so it is in the like nature of Gods command which is also virtually a promise it belonged not to them only but it is to you and your children and to all that are afar off even as many as the Lord our God shall call Acts ii 39 From the first the miraracle of their calling our gratitude may take occasion much to enlarge it self 'T is storied of Brasidas in the fourth of Thucydides that imputing the Victory which was somewhat miraculous to some more than ordinary humane cause he went presently to the Temple loaded with Offerings and would not suffer the gods to bestow such an unexpected favour on him unrewarded and can we pass by such a mercy of our God without a spiritual Sacrifice without a daily Anthem of Magnificats and Hallelujah's Herodotus observes it is as a Proverb of Greece that if God would not send them rain they were to famish for they had said he no natural Fountains or any other help of Waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but what God from above sent So saith Thucydides in the fourth of his History there was but one Fountain within a great compass and that none of the biggest So also was Aegypt another part of the Heathen World to be watered only by Nilus and that being drawn by the Sun did often succour them and fatten the Land for which all the Neighbours fared the worse for when Nilus flowed the Neighbouring Rivers were left dry saith
whensoever this light shall fail that it cannot guide us or our Eyes dazle that we cannot follow let us pray to the Father of lights and God of Spirits that he will shine spiritually in our hearts and fulfil us with his light of grace here which may enable us to behold him and enjoy him and rejoice with him and be satisfied with that eternal light of his Glory hereafter Now to him that hath elected us hath created redeemed c. SERMON XV. GAL. VI. 15 But a new Creature AMongst all other encumbrances and delays in our way to Heaven there is no one that doth so clog and trash so disadvantage and backward us and in fine so cast us behind in our race as a contentedness in a formal worship of God an acquiescence and resting satisfied in outward performances when men upon a confidence that they perform all that can be required of a Christian they look no farther than the outward work observe not what heart is under this outside but resolve their estate is safe they have as much interest in Heaven as any one Such men as these the Apostle begins to character and censure in the twelfth Verse of the Chapter As many as desire to make a fair shew in the flesh c. They that stand only on a fair specious out-side and think all the sap and life of Religion lies in the bark they do this and this these will have you circumcised and constrain you to a many burthensom Ceremonies measuring out Religion to you by the weight thus much is required of you to do as Popish Confessors set their deluded Votaries their task of Ave Maries and Pater nosters by tale and thus you may be sure to be saved In brief the Apostle here shews the unprofitableness of all these and sets up the inward sanctity and renewedness of heart against them all as the only thing that will stand us in stead and appear to be of any weight in the balance of the Sanctuary If you observe all the commands and submit your selves to all the burden of both Law and Gospel and bear it upon your shoulders never so valiantly if you be content to be circumcised as Christ was or because he hath now abrogated that make use of Christian liberty and remain uncircumcised notwithstanding all inducements to the contrary In brief be you outwardly never so severe a Jew or Christian all that is nothing worth there is but one thing most peremptorily required of you and that you have omitted For neither circumcision availeth any thing neither uncircumcision but a new Creature The particle but in the front of my Text is exclusive and restrictive it excludes every thing in the World from pretending to avail any thing from being believed to do us any good For by circumcision the Church of the Jews and by uncircumcision the whole profession of Christian Religion being understood when he saith neither of these availeth any thing he forcibly implies that all other means all professions all observances that men think or hope to get Heaven by are to no purpose and that by consequence it exactly restrains to the new creature there it is to be had and no where else thus doth he slight and undervalue and even reprobate all other ways to Heaven that he may set the richer price and raise a greater estimation in us of this The substance of all the Apostles Discourse and the ground-work of mine shall be this one Aphorism Nothing is efficaciously available to salvation but a renewed regenerated heart For the opening of which we will examine by way of doctrine wherein this new Creature consists and then by way of use the necessity of that and unprofitableness of all other plausible pretending means and first of the first wherein this new creature consists 'T is observable that our state of nature and sin is in Scripture exprest ordinarily by old age the natural sinful man that is all our natural affections that are born and grow up with us are called the old man as if since Adams fall we were decrepit and feeble and aged as soon as born as a Child begotten by a man in a Consumption never comes to the strength of a man is always weak and crazy and puling hath all the imperfections and corporal infirmities of age before he is out of his infancy And according to this ground the whole Analogy of Scripture runs all that is opposite to the old decrepit state to the dotage of nature is phrased new The new Covenant Mark i. 27 The language of believers new tongues Mark xvi 17 A new Commandment John xiii 34. A new man Ephes ii 15 In summ the state of grace is exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all is become new 2 Cor. v. 17 So that old and new as it divides the Bible the whole state of things the World so it doth that to which all these serve man every natural man which hath nothing but nature in him is an old man be he never so young is full of Years even before he is able to tell them Adam was a perfect man when he was but a minute old and all his Children are old even in the Cradle nay even dead with old age Eph. ii 5 And then consequently every spiritual man which hath somewhat else in him than he received from Adam he that is born from above John iii. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it may be so rendred from the original as well as born again as our English read it he that is by Gods spirit quickned from the old death Ephes ii 5 he is contrary to the former a new man a new creature the old Eagle hath cast his beak and is grown young the man when old has entred the second time into his mothers Womb and is born again all the gray hairs and wrinkles fall off from him as the Scales from blind Tobits Eyes and he comes forth a refin'd glorious beauteous new Creature you would wonder to see the change So that you find in general that the Scripture presumes it that there is a renovation a casting away of the old Coat a Youth and spring again in many men from the old age and weak Bed-rid estate of nature Now that you may conceive wherein it consists how this new man is brought forth in us by whom it is conceived and in what Womb 't is carried I will require no more of you than to observe and understand with me what is meant by the ordinary phrase in our Divines a new principle or inward principle of life and that you shall do briefly thus A mans Body is naturally a sluggish unactive motionless heavy thing not able to stir or move the least animal motion without a Soul to enliven it without that 't is but a Carcass as you see at Death when the Soul is separated from it it returns to be but a stock or lump of flesh the
on the N. T. published 1657. with this Advertisement TO THE READER MY fear that these Additional Notes may fall into some hands which for want of sufficient acquaintance with the larger Volume may miss receiving the desired fruit from them hath suggested the affixing this Auctarium of two plain intelligible discourses the one prepared for an Auditory of the Clergy the other of Citizens or Laity and so containing somewhat of useful advice for either sort of Readers to whose hands this Volum shall come That it may be to both proportionably profitable shall be the prayer of Your Servant in the Lord H. HAMMOND THE PASTORS MOTTO The XI SERMON Preach'd to the Clergy of the Deanery of Shorham in Kent at the Visitation between Easter and Whitsuntide A.D. 1639. held at S. Mary-Cray 2 COR. 12.14 For I seek not yours but you THis Text hath somewhat in it seasonable both for the assembly and the times I speak in For the first It is the word or Motto of an Apostle Non vestra sed vos not yours but you transmitted to us with his Apostleship to be transcribed not into our rings or seals of Orders but our hearts there if you please to be ingraven with a diamond set as the stones in our Ephod the jewels in our breast-plate gloriously legible to all that behold us And for the second consider but the occasion that extorted from our humble Saint this so magnificent elogie of himself you shall find it that which is no small part of the infelicity of his successors at this time the contempt and vileness of his ministery a sad joyless subject of an Epistle which would have been all spent in superstruction of heavenly doctrine upon that pretious foundation formerly laid in dressing of those noble plants that generous vine Isa 5. that had cost him so much care to plant but is fain to divert from that to a comfortless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a parenthesis of two or three chapters long to vindicate himself from present danger of being despised and that even by his own children whom he had begotten in the Gospel but other pseudo's made up all of lying and depraving had debauch'd out of all respect to his doctrine or estimation to his person I should have given a S. Paul leave to have hoped for better returns from his Corinthians and now he finds it otherwise to have express'd that sense in a sharper strain of passion and indignation than Tullie could do against Antonie when on the same exacerbation he brake out into that stout piece of eloquence quid putem contemptumne me non video quid sit in moribus aut vitâ meâ quod despicere possit Antonius But there was another consideration which as it composes our Apostles style so it inlarges it with arguments all that he can invent to ingratiate himself unto them because this contempt of their Apostle was a most heinous provoking sin and withal that which was sure to make his Apostleship succesless among them And then though he can contemn reputation respect any thing that is his own yet he cannot the quaero vos seeking of them that office that is intrusted him by Christ of bringing Corinthians to heaven Though he can absolutely expose his credit to all the Eagles and Vultures on the mountains yet can he not so harden his bowels against his converts their pining gasping souls as to see them with patience posting down this precipice by despising of him prostituting their own salvation And therefore in this ecstatick fit of love and jealousie in the beginning of chap. 11. you may see him resolve to do that that was most contrary to his disposition boast and vaunt and play the fool give them the whole tragedy of his love what he had done and suffered for them by this means to raise them out of that pit force them out of that hell that the contempt of his ministery had almost ingulph'd them in And among the many topicks that he had provided to this purpose this is one he thought most fit to insist on his no design on any thing of theirs but only their souls Their wealth was petty inconsiderable pillages and spoil for an Apostle in his war-fare too poor inferior gain for him to stoop to A flock an army a whole Church full of ransomed souls fetched out of the Jaws of the Lion and Bear was the only honourable reward for him to pitch design on Non quaero vestra sed vos I seek not yours but you In handling which words should I allow my self licence to observe and mention to you the many changes that are rung upon them in the world my Sermon would turn all into Satyre my discourse divide it self not into so many parts but into so many declamations 1. Against them that are neither for the vos nor vestra the you nor yours 2. Those that are for the vestra but not vos the yours but not you 3 Those that are for the vos you but in subordination to the vestra yours and at last perhaps meet with an handful of gleanings of pastors that are either for the vestra yours in subordination to the vos you or the vos you but not vestra yours Instead of this looser variety I shall set my discourse these strict limits which will be just the doctrine and use of this text 1. Consider the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the truth of the words in S. Pauls practice 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end for which they are here mentioned by him 3. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how far that practice and that end will be imitable to us that here are now assembled and then I shall have no more to tempt or importune your patience First of the first S. Pauls practice in seeking of the vos you that his earnest pursâ—it of the good of his auditors souls though it have one very conpetent testimony from this place v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most willingly will I spend and be spent for your souls even sacrifice my soul for the saving of yours yet many other places there are which are as punctual and exact for that as this in this text nay 't is but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek here but you shall find it an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contend in many other places all the agonistical phrases in use among the antient Grecians cull'd out and scattered among his Epistles fetch'd from Olympus to Sion from Athens to Jerusalem and all little enough to express the earnest holy violence of his soul in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good fight as he calls his ministery running and wrestling with all the difficulties in the world and no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 price or reward of all that industry and that patience but only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you gaining so many colonies to heaven But then for the non vestra not yours his absolute
disclaiming of all pay for this his service this text and the verses about it are more punctual than any that are to be met with In other places he can think fit the Souldier i. e. minister should not war at his own charges that the oxes mouth should not be muzzled and that the labourer should be thought worthy of his reward and a double honour for some of those labourers the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elder brothers portion the priviledge of primogeniture for some and that consisting not only in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedence but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double honour 1 Tim. 5.17 and that of maintenance too as well as dignity But in this chapter to these Corinthians the Apostle renounces receiving or looking after any such revenue or incouragement to his Apostleship what he saith here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I seek not for the present he specifies both for time past and to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have not v. 13. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not v. 14. i. e. saith Hesychius that best understood the Hellenists dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies to lay burthens on others and the Apostle in that very word v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have not laid weights on you and yet farther v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have not coveted all to this same purpose that S. Paul on some special considerations would never finger one penny of the Corinthians wealth but still used some other means to sustain himself that he might be sure not to be burthensome to them What these means were will not be easie to say exactly yet I think one may collect them to be one or more of these three 1. Labouring with his own hands earning his maintenance on the week days by his trade of making tents as we read Acts 18.3 and that particularly at Corinth v. 1.2 Receiving pensions of other Churches which furnisht him with a subsistence though he had none from Corinth and that is more than a conjecture he mentions it himself chap. 11.8 and calls it the robbing of other Churches taking wages of them to do you service and perhaps 3. Being relieved by some Christians that accompanied and ministred to his necessities for that was the practice of other Apostles whatever it was of S. Paul and that I conceive the meaning of that mistaken phrase 1 Cor. 9.5 have we not power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to carry about a believing or a sister woman or matron for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a brother is every where a believer and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sister is but the varying the gender or sex as many others did to maintain and defray the charge of their journey that so they might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. forbear working and yet eat and drink v. 4. not starve themselves by preaching the Gospel Such an one was Phoebe Rom. 16.1 who therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a servant of the Church of Cenchrea i. e. one that out of her wealth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministred to the Apostles and sustained them and particularly S. Paul at Corinth as will appear if you put together that second verse of Rom. 16. and the date or subscription in the conclusion of the Epistle In v. 2. she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entertainer and succourer of many and of S. Paul himself and this it seems at Corinth for there she was with him and from thence she went on S. Pauls errand to carry this Epistle to the Romans as 't is in the subscription The same he affirms distinctly of the brethren i. e. the faithful that came from Macedonia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 11.9 they supplyed my wants And so still the Corinthians had the Gospel for nothing By these three means the Apostle kept himself from being burthensome to them But you will wonder perhaps why S. Paul was so favourable to these Corinthians so strictly and almost superstitiously careful not to be burthensome or chargeable to them This I confess was a receding from a right of his Apostleship and more than will be obligatory or exemplary to us nay more than he would yield to as matter of prescription to himself in other Churches for there 't is apparent he made use of that priviledge But then 't is still the more strange he did it not at Corinth The reason I can but guess at to be this The Church of Christ in other parts at that time particularly in Jerusalem was in some distress and 't was committed to S. Pauls trust to get a contribution out of all other parts for them This contribution is called by an unusual phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace I know not how many times in c. 8. of this Epistle which I conceive the very word which in Latine and English is called charity charitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a sense that Aristotle uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhet. 11.7 and as it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 4. communication distribution ministring to the Saints and as in the benediction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communion are words of the like importance Where by the way let me put you in mind of one special part of the ministers charge where ever he officiates by doctrine and by chearful example by preaching the duty and the benefits and setting them lively copies of it to raise up the charity of his people and from that to see to the liberal provision of all that are in want in that place yea and if need be that it overflow its own banks if they be narrow and extend to the watering of others also In the primitive times the Offertory was the â—onstant means of doing this no man of ability ever coming to the sacrament without remembring the Corban and out of that treasury the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Priest being inabled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 became the common guardian of all that were in want The weight of which task was so great in the Apostles times that they were fain to erect a new order in the Church to assist them particularly in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to furnish tables i. e. distribute maintenance out of that bank to all that were in need Act. 6.2 I wish heartily our care and our practice may not fall too short from such a venerable example Well there being need more than ordinary at that time for our Apostle to quicken his Corinthians liberality to the poor brethren of other Churches was the reason I conceive of his renouncing all part of their liberality to himself inflaming their charity by that means shewing them first in himself a pattern and example of bounty bestowing the diviner food of their very souls upon them as freely as the sun extends his beams or the stars their influence pouring down heaven