the Latine more to the word than idiome render it cum judicaris when thou art judged And so the Syriack render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which both in Hebrew and Syriack signifies to contend in judicature to plead and not only or so frequently to judge And so the sense both here and to the Romans best bears here for being justified in the forensick sense as that is opposed to condemned doth more properly belong to the litigants or persons that contend in judgment than to the Judge and so to be cleared also but most necessarily so it is in the reciting these words to the Romans where he that is said to overcome must necessarily be one of the contendents and not the Judge And accordingly that which the text is there brought to prove is Let God be true and every man a liar where God and man being supposed to have a controversie in like manner as Mich. 6.2 and so brought in as pleaders or contendents and not as a judge and a delinquent the verdict is given on Gods side Let God be true which is a pronouncing that God is true a clearing or justifying God and against man who is pronounced a liar and so this text verified God is justified and cleared or overcomes in lite in the supposed matter of debate between them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome the business being debated and brought before a judicature between God and me V. 5. Shapen For the understanding of this verse 3. things must be observed 1. What is meant by the two verbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former of them from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies sorrow or labour but especially that of the woman in travail signifies the birth of a child and so is rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was born and though the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venter may signifie conception or carrying in the womb and so may agree with the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine conceptus sum I was conceived yet it signifies bringing forth also So Isa 54.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 travailing with child is but the explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going before bearing or bringing forth the child So Jer. 4.31 I heard the voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as of one that travaileth or bringeth forth and frequently elsewhere And so 't is best here to be rendred I was born or brought forth And the vulgar Latine that reads otherwise hath made a gross tautologie Conceptus sum concepit me I was conceived and my mother conceived me which even those Antients that follow them saw necessary to avoid Then for the latter it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incaluit and is ordinarily taken for the act of conception see Gen. 30.38 39 41. and cannot reasonably be applyed to that of cherishing in the womb after conception as some would have it And so that is the meaning of the verbs I was born or brought forth into the world and not only so but even conceived by my mother in iniquity and in sin and accordingly St. Hilary that with the vulgar reads in the first place conceptus sum I was conceived reads in the latter peperit me mater my mother brought me forth and so doth St. Ambrose also Secondly then for the conjunction of the verbs and nouns or the notion of his being born and even conceived in sin instead of setting down the surmises of some modern Interpreters it will not be amiss to inquire what the antient Fathers of the Church have said And herein we shall find that they have with some though but small variety delivered themselves For as most of them have lookt on it as a Text whereby to confirm the Catholick Doctrine concerning Original sin so one of them being prest with it by hereticks for the maintenance of a foul error hath been thought to interpret it otherwise St. Paul the Apostle tells us of the hereticks of the first times the abominable Gnosticks that they interdicted marriages 1 Tim. 4.3 The same heresy saith Irenaeus l. 1. c. 30. was continued and propagated first by Saturnius and Marcion then by the Eneratitae or followers of Tatianus Now for the confirming of this their interdict they affirmed that none could be saved but unmarried or single men and women saith Epiphanius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clemens Strom. l. 3. that generation was simply an accursed thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Irenaeus l. 1.31 that marriage was pollution or corruption and fornication and they brought several places of Scripture to prove this most of them those very texts that are brought from the Old Testament to affirm the doctrine of our corruption of nature and among them this of the Psalmist In sin hath my mother conceived me These their objections are toucht on by Clemens Alexandrinus and the account he gives of them is by the learned Author of the Pelagian History l. 11. â—par 1. p. 160. interpreted as an evidence Clementem non satis intellexisse that Clement did not sufficiently understand the doctrine of Original sin For having applied the Psalmists words of mater mea my mother to Eve the mother of all living a sense which Aben Ezra cites from some of the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. some say Eve is hereby understood who did not bear till after she had sinned he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if he were conceived in sin yet he was not himself in sin nor indeed was he himself sin And somewhat less obscurely some few lines before on the occasion of the words of Job There is none pure from filthiness though he be but one day old he hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them tell us where the new born child did fornicate or how that which hath acted nothing is fallen under the curse of Adam Instead of a larger examination of his words which indeed have too much of obscurity in them to be a testimony of much force to prejudice or establish a point of doctrine this one consideration may I suppose suffice that being not there ingaged by his business in hand to give the full interpretation of that place any farther than was useful to refute the objectors before him the Pseudonymous Gnosticks and Encratites it cannot be just any farther to extend his words than the refuting of them makes it reasonable to extend them viz. first that by his mothers conceiving him in sin he meant not his immediate mother as if her conception were an act of sin in her which indeed had been for the Encratites turn who detested generation as sinful and so condemned marriage but rather Eve who had sinned before she conceived Cain and so all mankind after her were conceived in sin Secondly that as by
prepared for all that were lost in the first Adam fell into a dislike and detestation of marriage and propagation which heretical improvement of the Catholick doctrine Clemens refuting had no occasion at least necessity to speak of the true doctrine which was more than granted by those Hereticks This being the only testimony out of antiquity which is thought to be less favourable to the doctrine of Original sin in general and particularly to the interpreting this text of the Psalmist to that sense I have thus largely insisted on it And for the farther clearing of it shall adjoyn the interpretation of St. Chrysostome which seems to me to proceed in the same way as Clemens did but withal to give us a much more perspicuous understanding of the full design of it Clemens interpreted the mothers conception to be understood of Eve and so saith Chrysostome In sin hath my mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the beginning sin prevailed for the transgressing of the commandment was before the conception of Eve for it was after the sin and ejection from paradise that Adam knew his wife and she conceived and brought forth Cain This therefore was the Psalmists meaning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sin prevailing over our first parents wrought a way and path through mankind Then whereas Clemens indeavours to free the text from favouring the Encratites by shewing the good and benefits of propagation out-weighing the evil that was inseparable from it and by insisting that as the child new born did not commit fornication so he fell not under Adams curse St. Chrysostome proceeds also on that matter but much more perspicuously and so as is visibly most agreeable to the Catholick Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But by all this we learn that the act of sin is not natural for if it were we should be free from punishment but that nature inclines to falling being disturbed by a tumult of passions but yet resolution making use of industry overcomes Adding in reference particularly to the Encratites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are therefore foolishly mistaken that suppose David to accuse marriage here thus understanding those words I was conceived in iniquities as if his mother sinned when she conceived him That is not his meaning but he mentions the transgression of old committed by our first fathers and saith of that that it was the fountain of these streams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for saith he if they had not sinned they had not undergone the punishment of death but not being mortal had been above corruption and then to incorruption apathie absence of passions had been concomitant and apathie being admitted sin had had no place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But seeing they sinned they were delivered to corruption being become corruptible they begat children like themselves and to such desires and fears and pleasures were together consequent Against these reason contends and if it overcomes is pronounced or proclaimed to be rewarded but if it be overcome it is a debtor of shame is punished with reproach Thus far this holy Father in that place expresly giving us his own opinion and I suppose sufficiently clearing Clements doctrine in this matter that though David impute not any of his foul actual transgressions to nature or the force of Original sin because he had those other aids from God which might have resisted successfully if he had not been wanting to himself yet he here mentions Adams fall as the fountain of all vitious corrupt streams as that which shewed sin the way into the world brought tumultuous passions which he elsewhere calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a large swarm of passions together with mortality after it and so an inclination and tendency in our nature to stumble and fall which inclination or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first incitations from our nativity in Clemens which he mentions as impieties and therefore sins though saith Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasoning such discourse as a Christian is capable of and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resolution with industry making use of the means that God hath given us he adds elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit helping us Christians and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptism able to mortifie may not only oppose and incounter this swarm and rout of passions but overcome them also What the Latine Fathers thought of this place is visible from Hilarie in his Enarration on Psal 119. v. 175. Vivere se in hac vita non reputat quippe qui dixerit Ecce in iniquitatibus conceptus sum Scit se sub peccati origine sub peccati lege natum esse meditationem autem legis Dei ob id elegit ut vivat He accounts not himself to live in this life as having said Behold I am conceived in sin He knows he was born under the beginning of sin i. e. Original sin for he calls it elsewhere as originem carnis the beginning of the flesh so more expresly originis vitium the vice of his beginning and peccata humanae naturae the faults of his humane nature and under the law of sin but he therefore chooseth to meditate in the law of God that he may live And to the same purpose St. Ambrose Omnes homines sub peccato nascimur quorum ipse ortus in vitio est dicente David Ecce in iniquitate All men are born in sin our very birth is in fault as David saith Behold I was conceived in sin And many others concur to the same sense in their Scholia on this Psalm As for the doctrine it self of Original sin as it is founded on many other places of Scripture as well as on this the concordant testimonies of the Antient Church are set down at large by the Author of the Pelagian Hist l. 11. Par. 1. from Justine Tatianus Irenaeus Origen Macarius Hierosolymit and Macarius Aegyptius Athanasius Cyril of Jerusalem Basil Gregory Nazianzen Chrysostome Leontius Olympiodorus of the Greek Church and from Tertullian Cyprian Arnobius Reticius Olympius Hilarie Ambrose Optatus Hilarius Diaconus Hierome of the Latine as well as from St. Augustine and those that followed him And Vincentius's words are remarkable Quis ante prodigiosum discipulum ejus Coelestium reatu praevaricationis Adae omne genus humanum negavit astrictum Before Caelestius Pelagius's prodigious scholar who ever denied that all mankind was bound by the guilt of Adams sin This I suppose sufficient to assure us of the sense of the Universal Christian Church in this Article And what from this and the like places of the Old Testament the old Jews doctrine was may be concluded from these words of St. Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reason of St. Paul's phrase so oft repeated as by one Rom. v was that when a Jew shall aske how the world should be saved by the well-doing of one the
righteousness of Christ thou mightest be able to say to him How should the world be condemned by one Adams sinning By which words of his it appears that this doctrine of the whole worlds being under condemnation for the sin of Adam was such as he thought no Jew would doubt of for else it could be no fit means to silence his objection against the redemption of the whole world by Christ To this of the Jews belongs their ordinary style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil formation which the Chaldee lightly vary into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning our evil affections or concupiscence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the formation of sin or proclivity to sin from their frame or fabrick So Eccl. 10.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flyes of death are by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil concupiscence which abiding at the gates of the heart brings the cause of death into the world and Psal 103.14 where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our frame the Chaldee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil concupiscence which impells us to sin So Psal 119.70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figment of the heart So say the Rabbins three men subdued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their concupiscence Joseph Gen. 39. Boaz Ruth 3. Phalati 1 Sam. 25.44 Where by the example of Joseph c. it is evident that the desire of carnal forbidden objects such as another mans wife is comprehended by them under this style of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formation And this from Gen. 8.21 where of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imagination or formation or figment of the heart of man it is said that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil from the youth So in the Midras Tehillem on Psal 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Now the evil figment is born with a man and goes about with him all his days as 't is said the imagination of mans heart is evil from his youth and if it can find occasion to overthrow him when he is twenty years old or forty or seventy or eighty it will do so And this the Talmudists saith Buxtorfe observe to be called by seven names in Scripture 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreskin 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unclean 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the enemy or bater 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stumbling-block 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stone 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden thing What they say of these is much of it indeed phansiful and Talmudical and their writings are too full of such stuff to be here set down See Buxtorf Lex Rabbin who farther refers the reader to Caphtor fol. 55.1 Cad habkemach fol. 35.2 Afcat Rochel fol. 12.1 In the forecited place of Succa they add that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in time to come God shall bring the evil figment or evil concupiscence and slay it before the just and unjust and that as long as the just live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they fight with their concupiscences Berish Rabba sect 9. elsewhere 't is given for a rule that this concupiscence is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that i. e. the future world See Basra fol. 58.1 So the question being asked in Sâ—nhedr fol. 91.2 from what time this evil figment obteins dominion on a man whether from time of his birth or of his formation in the womb the answer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the time of his formation c. The like dispute is in Beresh Rab. sect 34. Elsewhere they say that in the beginning 't is like a thred of a spider but in the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is like a cart-rope and again that at first it is as a stranger afterward as a guest and at length 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Master of an house See More Neu. par 3. c. 22. and Vaiikra Rabba Sect. 17. The beginning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sweet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the end bitter So R. Solomon on Psal 78.39 for the wind that passeth away and cometh not again reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil figment hidden in the heart which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goes when a man dyes and returns not again And Midras Tehill to avert the argument drawn from that text against the resurrection of the dead says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil figment is meant in this place not the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which goes with a man at the hour of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and returns not with him at the hour of the resurrection of the dead So when Ps 16.3 there is mention of the saints that are in the earth Midras Tehill understands the words as of those that lye buryed there adding God calls not here the righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints till they be buryed in the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the evil figment is in a man in this age and as it follows God doth not fully confide in man till he be dead So Kimchi on Ps 103.14 and Aben Ezra on this very verse of Psal 51. where he resolves the Psalmists meaning to be that in the hour of his nativity the evil figment was planted in his heart and on ver 10. that this evil concupiscence had drawn him to sin and therefore he prays to God that he would help him against the evil figment that he might no more be misled by it or admit sin To conclude the Talmud it self tract Berach hath a very sober and Orthodox account of this matter And so this may suffice for the second thing the notion of Davids being born and conceived in sin Thirdly then it may be demanded how this mention of his conception and birth in sin comes in here or how it is a fit ingredient in a penitential Psalm the humbling himself for so many gross actual sins as he stood guilty of at this time And the reason of the doubt is because the sin of our conception and birth being no act of our own wills and yet farther a spring of all our corrupt streams a strong tendency to our actual sins the mention of that might seem rather a means of extenuating than aggravating our actual guilts To this I answer 1. that if Christ the second Adam had not repaired the errors of the first Adam if original corruption had inevitably betrayed David to his adultery and murther c. if he had not had power to resist his corrupt inclinations or repress them from breaking out as they did into those gross sins there would then be reason in the objection But the doctrine of Original sin supposes not any such inevitable necessity but on the contrary acknowledges the gift of Christ to be an antidote fully proportioned to the poison of our nativity and his grace a sufficient auxiliary to inable men not only to resist but overcome temptations and in some degree
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
Vipers by denying it all nourishment from without all advantages of temptations and the like which it is wont to make use of to beget in us all manner of sin let us aggravate every circumstance and inconvenience of it to our selves and then endeavour to banish it out of us and when we find we are not able importune that strong assistant the Holy Spirit to curb and subdue it that in the necessity of residing it yet may not reign in our mortal bodies to tame and abate the power of this necessary Amorite and free us from the activity and mischief and temptations of it here and from the punishment and imputation of it hereafter And so I come to the third part or brach of this original sin to wit its legal guilt and this we do contract by such an early prepossession that it outruns all other computations of our life We carry a body of sin about us before we have one of flesh have a decrepit weak old man with all his crazy train of affections and lusts before even infancy begins Behold saith the Psalmist Psal li. 5 I was shapen in iniquity and in sin did my mother conceive me as if guilt were the plastick power that formed us and wickedness the Minera and Element of our being as if it were that little moving point which the curious enquirers into nature find to be the rudiment of animation and pants not then for life but lust and endless death So that the saying of St. James c. i. 15 seems a description of our natural birth When lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death Nor does this hasty inmate leave us when grown up no it improves its rancour against God and goodness mixes with custom passion and example and whatever thing is apt to lead us unto mischief somenting all the wild desires of our inferiour brutal part till it become at last an equal and profest Enemy making open hostility setting up its Sconces fortifying it self with munition and defence as meaning to try the quarrel with God and pretending right to man whom God doth but usurp Thus shall you see it encampt and setting up its banners for tokens under that proud name of another law Rom. vii 23 I see another law in my members warring against the law of my mind and as if it had got the better of the day bringing me into captivity to the law of sin which is in the members i. e. unto its self And shall we feel such an Enemy within us laying siege at God and grace in us and fiercely resolving whether by deceit or battery to captivate us unto himself and shall we not take notice of him Shall we not think it worthy our pains and expence to defeat him or secure our selves Beloved that will be the best stratagem for the taking of this Enemy which is now adays most ordinary in Sieges to block up all passages and hinder all access of fresh provision and so by denying this greedy devourer all nourishment from without to starve and pine him into such a tameness that he may be taken without resistance which how really you may perform by these means of mortification and repentance prescribed you in Scripture you shall better learn by your own practice than my discourse The fourth aggravation of this guilt is that its minera and fewel lurks even in a regenerate man wretched c. and enforceth Paul into a conflict a War against himself And is it possible for one otherwise happy as the regenerate man inwardly surely is to sleep securely and never to try a Field with the Author of its so much misery or finding it to be within its self part of it self not to think it a sin worthy repentance and sorrow by which Gods Holy Spirit is so resisted so affronted and almost quelled and cast out Fifthly and lastly the guilt of it appears by the effects of it 1. inclination 2. consent to evil for even every inclination to sin without consent is an irregularity and kind of sin i. e. an aversion of some of our faculties from God all which should directly drive amain to him and goodness That servant which is commanded with all speed and earnestness to go about any thing offends against his Masters Precept if he any way incline to disobedience if he perform his commands with any regret or reluctancy Now secondly consent is so natural a consequent of this evil inclination that in a man you can scarce discern much less sever them No man hath any inordinate lust but doth give some kind of consent to it the whole will being so infected with this lust that that can no sooner bring forth evil motions but this will be ready at hand with evil desires and then how evident a guilt how plain a breach of the Law it is you need not mine eyes to teach you Thus have I insisted somewhat largely on the branches of Original sin which I have spread and stretcht the wider that I might furnish you with more variety of aggravations on each member of it which I think may be of important use for this or any other popular Auditory because this sin ordinarily is so little thought of even in our solemnest humiliations When you profess that you are about the business of repentance you cannot be perswaded that this common sin which Adam as you reckon only sinned hath any effect on you I am yet afraid that you still hardly believe that you are truly and in earnest to be sorry for it unless the Lord strike our hearts with an exact sense and profest feeling of this sin of our nature and corruption of our kind And suffer us not O Lord to nourish in our selves such a torpor a sluggishness and security lest it drive us headlong to all manner of hard-heartedness to commit actual sins and that even with greediness And so I come briefly to a view of each mans personal sins I am the chief where I might rank all manner of sins into some forms or seats and then urge the deformity of each of them single and naked to your view but I will for the present presume your understandings sufficiently instructed in the heinousness of each sin forbidden by the Commandments For others who will make more or less sins than the Scripture doth I come not to satisfy them or decide their Cases of Conscience In brief I will propose to your practice only two forms of confessing your sins and humbling your selves for them which I desire you to aggravate to your selves because I have not now the leisure to beat them low or deep to your Consciences Besides original sin already spoken of you are to lay hard to your own charges first your particular chief sins secondly all your ordinary sins in gross For the first observe but that one admirable place in Solomons Prayer at the dedication of the Temple If there be
seated in his throne by God all their designs and enterprises against him are blasted by the Almighty and prove successless and ruinous to them And so in like manner all the opposition that Satan and his Instruments Jews and Romans Act. iv 25 make against Christ the Son of David anointed by his Father to a spiritual Kingdom a Melchizedekâ—an Royal Priesthood shall never prevail to hinder that great purpose of God of bringing by this means all penitent believers to salvation 2. The Kings of the earth set themselves and the rulers take counsel together against the Lord and against his anointed saying Paraphrase 2. The Princes and Governours of the Nations round about Judea the Kings of the Philistims and Moabites and Damascenes and many more rose up against David the Syrians joyned with Hadadezer King of Zobah 2 Sam. viii 5. and in so doing opposed the Lords anointed one set up and supported by God in a special manner and so in effect rebelled against God himself In like manner did Herod and Pilate and the Jewish Sanhedrim make a solemn opposition and conspiracy against the Messias Gods holy child Jesus by him anointed Act. lv 27. and therein were fighters against God Act. v. 39. 3. Let us break their bonds asunder and cast away their cords from us Paraphrase 3. Both of these alike resolving that they would not by any means be subject the Philistims c. to David the Jews c. to Christ and the divine laws and rites of Religion by which either of their Kingdoms were to be governed 4. He that sitteth in the heavens shall laugh the Lord shall have them in derision Paraphrase 4. But God that ruleth all things and is much more powerful than they will defeat all their enterprises and magnifie his divine providence as in the securing of David and giving him Victories over them all so in erecting and inlarging of Christs Kingdom and making the utmost of the malice of men and devils as means of consecrating him to that office of Royal Priesthood to which God had designed him 5. Then shall he speak unto them in his wrath and vex them in his sore displeasure Paraphrase 5. All their enterprises against this Government of Gods erecting shall not atattain any part of their desire but only provoke God to great severities and terrible vengeances against them remarkable slaughters in Davids time upon his enemies and under Christs Kingdom the state of Christianity upon the Jews and Romans 6. Yet have I set my King upon my holy hill of Sion Paraphrase 6. Mean while 't is an eminent act of Gods power and mercy to David that soon after his anointing in Hebron 2 Sam. v. 3. he overcame the Idolatrous Jebusites v. 6. and took the strong hold of Zion and made it the seat of his Kingdom and placed the Ark of the Covenant there and thereupon called it the Mountain of the Lord the hill of holiness and there setled the Kingdom long since fore-promised by Jacob to the Tribe of Judah but never fixed in that Tribe till now And the like but exceedingly more eminent act of power and mercy it was in him to seat Christ in his spiritual throne in the hearts of all faithfull Christians possest before his coming by heathen sins and trusting to false Idol Gods parallel to the lame and the blind 2 Sam. v. 16. i. e. not improbably the Jebusuites images Teraphims or the like which could neither go nor ste and yet were confided in by them that they would defend their city 7. I will declare the decree The Lord hath said unto me Thou art my son this day have I begotten thee Paraphrase 7. Now was that Covenant solemnly sealed and ratified to David which he is therefore to publish unto all so as it shall be in force against all persons that shall transgress it that at this time God hath taken the kingdom from the house of Saul Ishbosheth being now slain 2 Sam. iv 6. and setled it upon David who was anointed over Israel also 2 Sam. v. 3. given him the Rule over his own people set him up as his own son an image of his supremacy having at length delivered him from the power of all his enemies and set him victoriously on his throne in Sion which is a kind of birth-day to him the day of his inauguration the birth-day of his power though not his person of his kingdom though not of the King and this much more considerable than the other And in the parallel the Evangelical Covenant is now sealed to Christ and in him to all faithful Christians a Covenant to be publisht to all the world and the foundation of it laid in the death or rather the resurrection of Christ the eternal Son of God who having taken our mortal flesh and therein offered up a full sacrifice and satisfaction for the sins of the world the third day after was brought forth as by a new birth out of the womb of the grave see Act. xiii 33. now never to die again and thereby hath ascertain'd unto us as many as spiritually partake of these that die unto sin and live again to righteousness a blessed immortal life 8. Ask of me and I shall give thee the heathen for thine inheritance and the outmost parts of the earth for thy possession Paraphrase 8. To this is consequent as a free and special mercy of Gods the inlarging of this his Kingdom not only to the Inhabitants of Judea but to many other heathen nations the Philistims Moabites Ammonites Idumeans and Syrians c. who were all subdued by David through the power of God 2 Sam. v. and viii and x. and subjected to him And so upon the Resurrection and Ascension of Christ by the wonderful blessing of God upon the preaching of the Apostles not only the Jews many thousands of them Rev. vii but the heathens over all the world were brought in to the faith of Christ 9. Thou shalt break them with a rod of iron thou shalt dash them in pieces like a Potters vessel Paraphrase 9. All these neighbouring enemies that rise up against him shall he subdue and slay great multitudes of them And so shall Christ deal with his enemies Jews and Heathens subdue some and destroy the impregnable and obdurate 10. Be wise now therefore O ye Kings be instructed ye Judges of the Earth Paraphrase 10. This therefore may be fit matter of admonition to all neighbour Princes as they tender their own welfare that they endeavour to profit by others sufferings and not fall foolishly into the same danger that timely they make their peace and enter into League with David and undertake the Service of the true God which he professes And in like manner when Christ is raised from the dead by his divine power and so instated in his Office of Royal Priesthood it will neerly concern all those that have hitherto stood out
the discomfiture and confusion of Davids enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Chaldee they shall be confounded both in the beginning and end of the verse and the Syriack instead of the latter hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perish and the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be made ashamed is to the same purpose and whereas some Copies have for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which might incline to the rendring it of their conversion or repentance whereto the Latine convertantur may seem to sound yet Asulanus's Impression and others have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be repulsed and others more largely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be turned backward and so the Arabick reads it which must needs belong to their flight That they put it in that mood of wishing is ordinary with them when yet the Hebrew is in the Indicative future sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be put to shame and so forward And this surely best connects with the former verse the Lord hath heard the Lord will receive my prayer and then as an effect of that All mine enemies shall be confounded c. The Seventh PSALM SHiggaion of David which he sang unto the Lord concerning the words of Cush the Benjamite Paraphrase The Seventh is stiled by a peculiar title not elsewhere used in this Book which yet signifies no more than a Song or Psalm of David a pleasant delightful ditty being indeed a cheerful commemoration of Gods continued kindness to and care of him and a magnifying his Name for it together with a confident affirmation or prediction that his enemies shall but bring ruine on themselves by designing to mischief him and this he sang unto the Lord on occasion of some malitious words delivered by some servant of Saul stirring him up against David 1 Sam. 26.19 The Chaldee Paraphrast misunderstands it as an interpretation of his Song made on the death of Saul to vindicate his no ill meaning in it v. 3. 1. O Lord my God in thee do I put my trust save me from all them that persecute me and deliver me Paraphrase 1. Thy many continued deliverances and wonderful protections which assure me of thy special kindness toward me make me to come to thee with affiance and confidence and to appeal only to thy peculiar favour and thy almighty power so frequently interessed for me and upon this account to importune and depend on thee for my present rescue from all my persecuters and opposers 2. Lest he tear my soul like a Lion renting it in pieces while there is none to deliver me Paraphrase 2. Shouldst thou withdraw thy aid one hour I were utterly destitute and then as the Lion in the wilderness prevails over the beast he next meets seises on him for his prey kills and devours him infallibly there being none in that place to rescue him out of his paws the same fate must I expect from Saul my rageful implacable enemy 3. O Lord my God if I have done this if there be iniquity in my hand Paraphrase 3. I am accused to Saul as one that seeks his ruine 1 Sam. 24.9 reproached by Nabal that I have revolted from him 1 Sam. 25.10 and that shews me that by many I am lookt on as an injurious person But O Lord thou knowest my integrity that I am in no wise guilty of these things I have not done the least injury to him I may justly repeat what I said to him 1 Sam. 26.18 What have I done or what evil is in my hand 4. If I have rewarded evil to him that was at peace with me yea I have delivered him that without cause is my enemy Paraphrase 4. I have never provoked him by beginning to do him injury nor when I have been very ill used returned any evil to the injurious he is my enemy without any the least cause or provocation of mine and being so I yet never acted any revenge upon him but on the contrary in a signal manner spared him twice when he fell into my hands 1 Sam 24.4 7. and c. 26.9 23. If this be not in both parts exactly true 5. Let the enemy persecute my soul and take it yea let him tread down my life upon the earth and lay mine honour in the dust Paraphrase 5. I shall be content to undergo any punishment even that he that now pursues me so malitiously obtein his desire upon me overtake and use me in the most reproachful manner and pour out my heart-blood upon the earth 6. Arise O Lord in thine anger lift up thy self because of the rage of my enemies and awake for me to the judgment that thou hast commanded Paraphrase 6. But thou knowest my guiltiness O Lord to thee therefore I appeal for my relief be thou gratiously pleased to vindicate my cause to express thy just displeasure against my malitious adversaries and calumniators and speedily exercise the same justice in taking my part against those that injure me which thou severely commandest the Judges on the earth to dispense to the oppressed 7. So shall the congregation of the people compass thee about for their sakes therefore return thou on high Paraphrase 7. This shall be a means to make all men admire thy works to address and repair and flock unto thee acknowledge thee in thy attributes and enter into and undertake thy service and let this be thy motive at this time to shew forth thy power and majesty to execute justice for me and to that end to ascend thy Tribunal where thou fittest to oversee and to judge the actions of men 8. The Lord shall judge the people Judge me O Lord according to my righteousness and according to mine innocency that is in me Paraphrase 8 Thou art the righteous Judge of all do thou maintain the justice of my cause and vindicate my perfect innocence in this matter 9. O let the wickedness of the wicked come to an end but establish the just for the righteous Lord trieth the heart and reins Paraphrase 9. God will now soon bring to nought the malitious designments of wicked men their sins will suddenly provoke and call down his judgments on them In like manner he will shew forth his justice in upholding and supporting the innocent such as he sees upon trial to be sincerely such for as all righteousness belongs to him the doing of all eminently righteous things bringing his fierce judgments on the obdurate and upholding and vindicating all patient persevering righteous persons when they are causelesly accused or persecuted so 't is his property also to discern the secretest thoughts and inclinations and accordingly to pass the most unerring judgments upon both sorts of them 10. My defence is of God which saveth the upright in heart Paraphrase 10. To thee it peculiarly belongs to deliver and vindicate those whom thou discernest to be sincere or inwardly upright and accordingly my trust is fixt wholly
of Christ and sometimes coming in clouds see Mat. 24. note b. and 2 Thess 2. note b. and 2 Pet. i. e. and as Psal 96.13 Gods judgments are exprest by he cometh he cometh and Psal 97.5 by the presence of the Lord and many the like so here we have the representation of a gloâ—iouâ— and â—errible coming of God bowing the heavens and coming inclosed with a dark cloud v. 11. as being invisible riding on a cherub or Angel v. 10. all Gods apâ—s being by Angels and this in a tempestuouâ— manner haile thunder and lightning v. 12 13 14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrice repeated coals of fire thereby representing the bolt or thunder-shaft which is with great fitness thus exprest poetically as the lightning by brightness the congealed moisture of the cloud by haile which in those countries accompanied thunder as rain does with us Exod. 9.23 so that missile shot out of the cloud with so much terror both of noise and splendor what is it but the earthy sâ—lphâ—reous part made up of the same ingredients as a fiery cinder among us and all this to denote the terribleness of it and lastâ— after the manner of his destroying of the Aegyptians by drying up the channels of the Sea that deep whereon the earth is oft said to be founded and so ingaging them in it and then bringing the waters upon them to the overwhelming them all and all this but preparatory to Davids deliverance which follows v. 17. V. 14. Shott out The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to multiply and to shoot oâ— daâ—â— In the latter sense 't is Gen. 49.23 the archâ—s grieved him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shot at him And thus by the comparison here made between arrows and lightning we may conclude it to signifie Yet the antient â—nterpreters generally render it in the former notion The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many lightnings the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he multiplyed lightnings and so the Syriack and Vulgar Latine and Arabick and Aethiopick from them and so also the Interlinear multiplicavit and Castellio crâ—bris fulgoribus with frequent lightnings and onely our English seems to have pitched on the right rendring it cast forth in the old and shot forth in the new translation V. 20. Cleanness What is here meant by the cleanness of Davids hands to which he here pretends may to some seem difficult especially when so many other expressions are added to it keeping Gods ways indefinitely not wickedly departing from him v. 21. having all Gods judgments before him and not putting away his statutes v. 22. being upright before him and keeping himself from his iniquity v. 23. and again righteousness and cleanness of hands in his eye-sight v. 24. when yet if we consider the series of the history this Psalm 2 Sam. 22. was indited after the commission of those great sins of Adultery with Vriahs Wife making him drunk contriving his death and these lived in a long space at least a twelve moneth before Nathan came to him from God and brought him to repentance which as it was a conjunction of many known deliberate wilful sins and a long course and stay in them so no doubt it could not be reconcileable with Gods favour whilst unrepented of nor consequently with that uprightness in Gods sight which here is spoken of With that indeed many sins of weakness or suddain surreption for which his heart presently smites him such as that of numbring the people might be competible as being but the spots of sons such as God is favourably pleased to pardon in his sons and sincere servants but for these wasting wilful sins which have none of that excuse of weakness at the time of Commission nor that instant smiting of the heart humiliation and confession and change and sacrifice to allay the poyson of them but accumulation of more one on the back of the other and a long continuance in them these are not of that sort they exclude from the favour of God as long as they remain unreformed For the answering of this therefore it must be remembred 1. That Repentance when sincere restores to the favour of God and David was now in that state at and long before the time of inditing that Psalm supposing it to be composed by him after the quieting of Absaloms rebellion as the series of the story sets it 2 Sam. 22. and then be his sins as red as scarlet God hath made them as white as snow Gods pardon and acceptance sets him right again and that may be his ground of confidence in thus mentioning the cleanness of his hands viz. such as now was restored to him by repentance 2. As general affirmations have frequently some one or perhaps more exceptions which yet comparatively and in balance with the contrary are not considered so his profession of Vniversal uprightness here is to be interpreted with this exception of that matter of Vriah according to that style of Scripture which saith of him that he did that which was right in the eyes of the Lord and turned not aside from any thing that he commanded him all the dayes of his life save onely in the matter of Uriah the Hittite which though it were very foule yet was not fit to prejudice the universal uprightness of all the rest of his life and so is not named here in the Psalm but must as an implicite exception be from that passage in the Kings fetcht to give the true importance of these phrases which in sound pretend to Vniversal Vprighâ—ness and sincerity but must be taken with this allowance except or save only in that one matter V. 23. Iniquity For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from mine iniquity Which the LXXII and Latine and Arabick and Aethiopick follow the Chaldee seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from iniquities in the plural for so they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from debts or faults and so the Syriack also But the Vulgar reading need not be parted with being in sense the same I kept my self from mine iniquity i. e. from my falling into any such V. 29. Leaped In this 29. v. where the Hebrew read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will run through a troop the Chaldee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will multiply armies but the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall be delivered from temptation both no doubt by way of Paraphrase not literal rendring In the end of the verse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look signifies both a wall from whence to look and observe the approach of enemies and also a watch-tower or fort from the same ground Thus wall among us being lightly deduced from vallum signifies also a fort Colwal the fort on the hill because generally when walls are thus built in war there are some such forts erected on them To this is joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from
the earth Paraphrase 13. And beside this all the comforts of this life are his portion here and his posterity have a greater assurance of prosperity intailed on them than any other 14. The secret of the Lord is among them that fear him and he will shew them his Covenant Paraphrase 14. It is part of the gracious decree and Covenant of God stricken in Christ with all those that truly fear and serve him and endeavour sincerely to do what he commands never to conceal from them the knowledge of his will so far as their practice is concerned in it 15. Mine eyes are ever toward the Lord for he shall pluck my feet out of the net Paraphrase 15. Whatever my streits are I shall not fail to wait and attend on thee confidently assuring my self that thou in thy good time wilt deliver me out of them 16. Turn thee unto me and have mercy upon me for I am desolate and afflicted Paraphrase 16. And now that I am in such a condition I have no other motive to invite thy mercy but my shewing thee that I have need of it All humane aids failing me 't is now thy season to interpose for me 17. The Troubles of my heart are inlarged O bring thou me out of my distresses Paraphrase 17. My anxieties and destitutions daily increase O be thou pleased to deliver me out of them 18. Look upon mine affliction and my pain and forgive all my sins Paraphrase 18. My sins I know they 〈◊〉 that have brought these punishments on me be thou of thine own goodness pleased to pardon the one and remove the other 19. Consider my enemies for they are many and they hate me with cruel hatred Paraphrase 19. My adversaries daily increase and their hatred to me is perfectly causeless let their power and my innocence move thee at length to chastize the one and vindicate the other 20. O keep my soul and deliver me let me not be ashamed for I put my trust in thee Paraphrase 20. Preserve and deliver me out of their hands my confidence is wholly in thee O let me not be disappointed in that hope 21. Let integrity and uprightness preserve me for I waite on thee Paraphrase 21. Let my innocence be supported and defended by thee for I have none else to depend upon Or thy mercy and thy fidelity shall secure me as one that have no other hold and therefore wholly depend and rely on thee that as thou hast promised thou wilt perform for me 22. Redeem Israel O God out of all his troubles Paraphrase 22. And in thy good time deliver all those that rely on thee from all the difficulties that encumber them Annotations on Psal XXV V. 3. Without a cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any falseness perfidiousness violation of oath or league and not simply any kind of transgression but those of lying or falseness The only difficulty is what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is joyned with it an adverbe from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inanis or vacuus vain empty or void It is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latine supervacuè in vain or to no purpose and it ordinarily belongs to those that do any thing and receive no reward or advantage by it So Gen. 31.42 Surely thou hadst sent me away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it empty the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without any reward for all my labour So Exod. 23.15 thou shalt not appear before me i. e. before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 empty without some present to offer him So 1 Sam. 5.3 if ye send the Ark send it not empty i. e. without some presents to accompany it And thus it seems to signifie here being applyed to the false perfidious persons that had violated their faith to David Those if they were frustrated in their mischievous designs if they prospered not should be perfidious without any reward and so be put to shame rendred ridiculous thereby as those that are disappointed of their expectations and so that is the meaning of the phrase V. 14. The secret The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the secret is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latine firmamentum the firmament or foundation by the Arabick the strength all either reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a foundation or else supposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a primitive to be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundavit But the Chaldee reads it in the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the secret which signifying a thought also or counsel or consultation the Syriack read it to no ill sense The thought of the Lord is of them that fear him as thought signifies care or consultation and sollicitude for or about any thing and so the thought of God his careful providing all that is wanting for them In the notion of a counsel or consultation we have it Gen. 49.6 My soul come not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into their secret i. e. into the consultations of those brethren in iniquity And either this notion or that for a secret may most fitly be retein'd in this place If it be the secret then 't will be answerable to the shewing or revealing that follows in the end of the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is thus literally to be rendred and his Covenant is to declare viz. his secrets to them So the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his Covenant of declaring or to declare to them and the Latine Testamentum ejus ut manifestetur iis and his Testament or Covenant is that it i. e. the secret preceding be revealed to them i. e. it is part of Gods Covenant with his faithful to reveal his will to them and not to keep it secret so that they may know it and practice it which without knowing they cannot do See Deut. 30.11 And to this sense the Aethiopick paraphrase it his law shall teach them And this is no incommodious sense of these words But then considering that this of the Psalms is a Poetical writing in which trajections are not unusual or strange it may I suppose yet be more probable that there should be place here for such an easie trajection as we observed Psal 2.11 and so the whole verse lie in construction thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is the counsel or secret of the Lord and his Covenant to them that fear him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad notificandum iis to declare to them or reveal or let them know i. e. to reveal his will unto them viz. that part of his will which is so oft mentioned in this Psalm v. 4 5.8 9 10 12. and that which alone is useful for us to know his will or Commandments wherein we are to walk if ever we hope to be accepted by him And this I suppose to be the fullest and clearest rendering of these words which
them descryed to be David so famed for his Victories over them 1 Sam. 21.11 he thought fit to personate a mad-man v. 13. and thereupon was dismist by Achish v. 15. and escaped to the Cave of Adullam c. 22.1 1. I will bless the Lord at all times his praise shall continually be in my mouth 2. My soul shall make her boast in the Lord the humble shall hear thereof and be glad Paraphrase 1 2. I will never cease lauding and magnifying the Name of God I will rejoyce and esteem my self most happy that I have such a Protector to betake my self to in all my distresses and proclaim this to all pious men that depend on his aid that they may rejoyce and give thanks with me saying 3. O magnifie the Lord with me and let us exalt his name together Paraphrase 3. O let us all thus joyn hearts and voices to praise and bless his holy Name 4. I sought the Lord and he heard me and delivered me out of all my fears Paraphrase 4. When I was in my greatest danger discerned by the servants of Achish and brought in to him as his most powerful enemy now fallen into his hands I addrest my prayers to God and he came in to my relief inclined the King to send me out of his house and check his servants for bringing me in to him and by that means I escaped my great danger 5. They looked unto him and were lightened and their faces were not ashamed Paraphrase 5. This dealing of God with David shall be matter of great reviving to all that are at any time in distress who shall from hence take courage and confidence and what ever their condition be apply themselves to God and not fear being disappointed by him For thus shall they encourage one another by Davids example 6. The poor man cryed and the Lord heard him and saved him out of all his troubles Paraphrase 6. Loe there was a man in a state of extreme distress and he betook himself immediately to God in prayer and his prayer was answered with speedy deliverance out of all his streights 7. The Angel of the Lord incampeth round about them that fear him and delivereth them Paraphrase 7. And thus shall it be with all truly pious men such as obediently serve and wait on God they have the promise of his protection and as the instruments thereof of whole hosts of Angels to incompass them and secure them from all approach of dangers 8. O tast and see that the Lord is good blessed is the man that trusteth in him Paraphrase 8. Let any man make the experiment keep close to God in obedience and relyance on him and he shall soon discern that he is a most gracious master and that there is no such assured tenure in or title to all the felicity in the world as this of constant faithful dependance and affiance in him 9. O fear the Lord all ye his Saints for there is no want to them that fear him Paraphrase 9. There is no more prudential politick course for any pious man no greater security from all worldly streights and wants than to adhere to him who is the unexhausted spring of all plenty never taking in any unlawful prohibited aids but preserving an uniform obedience to him 10. The young Lions do lack and suffer hunger but they that seek the Lord shall not want any good thing Paraphrase 10. Such as use themselves to rapine and injustice by that means to secure themselves of wealth have oft that curse of God attending and blasting them and their posterity in this world that from great wealth they come to great want and utter destitution and indeed their very rapacity and covetousness and perpetual insatiate desires of gaining keep them still beggerly and miserable in the midst of their greatest plenty their abundance yields no kind of satisfaction to them On the other side the pious man that keeps him close to God depends on and implores his blessing on his honest indeavours and never admits of any unlawful means either for the getting or preserving of wealth he shall never want that which is best for him in this world and shall have a reserve of all wealth truly satisfactory all manner of felicity hereafter 11. Come ye children hearken to me I will teach you the fear of the Lord. Paraphrase 11. 'T is therefore very well worth the consideration of every one that desires to be advised of his own welfare what rich rewards the pious obedient servants of God is secured of even in this life 12. What man is he that desireth life and loveth many dayes that he may see good Paraphrase 12. If a man would project for the injoying a long life in this world and the greatest tranquility and prosperity and contentation in it 13. Keep thy tongue from evil and thy lips from speaking guile Paraphrase 13. There is not a more probable hopeful ways for the attaining it then to begin with his tongue and restrain that from all contumelious injurious and deceitful speaking which though it be ordinarily designed to the advantage of him that useth it yet most frequently brings mischievous effects the greatest real disadvantages 14. Depart from evil and do good seek peace and insue it Paraphrase 1â— And then to cleanse his actions from all known sin which if continued in must needs be the forfeiting of Gods protection and bring his blasts and curses upon him and so regularly proceed to superstruct all works of piety to God and justice and charity to men particularly to live peaceably with all men to be as industrious in that pursuit as the most malicious person is in pursuing his designs of revenge and withall to be a peace-maker among others 15. The eyes of the Lord are upon the righteous and his ears are open unto their cry Paraphrase 15. And then besides the natural tendency of this method to a quiet and so a prosperous and long life which on the contrary is frequently shortned but constantly disturbed and made miserable by contentions and unpeaceableness there is an assurance of Gods protection and preservation which duly waits over all obedient faithful servants of his to bless and prosper all they undertake and to grant whatsoever they request of him either in kind or in equivalence what they choose to desire for themselves or what he chooses as seeing best for them 16. The face of the Lord is against them that do evil to cut off the remembrance of them from the earth Paraphrase 16. Whereas on the other side Gods displeasure and punishments pursue ungodly men to the utter eradication of them and their posterity 17. The righteous cry and the Lord heareth and delivereth them out of all their troubles Paraphrase 17. Whensoever they implore Gods aid he is ready to answer their request and send them seasonable deliverance 18. The Lord is nigh unto them that are of a broken heart and saveth such as be
shall be sufficient to bring down thy greatest enemies and many shall feel the effects of it being conquered by thee In the mystery the grace of Christ shall come with great efficacy to the converting of Idolatrous heathens and shall be mightily successful in bringing the Gentile world to subjection to his kingdom 6. Thy throne O God is for ever and ever the scepter of thy kingdom is a right scepter Paraphrase 6. The kingdom of the Messias is never to have an end the Laws by which 't is administred are admirably good and just most agreeable to the dictates of true reason and the nature of man not seduced or corrupted with passion And herein is Solomon a type of him the kingdom of Judah now setled on him shall indure till the time of the Messiah's coming and entring on his immutable kingdom And they are divine laws of Gods own prescribing by which he shall administer his government 7. Thou lovest righteousness and hatest wickedness therefore God thy God hath anointed thee with the oyl of gladness above thy fellows Paraphrase 7. He hath earnestly espoused the cause of all goodness justice hath wrought by his precepts and promises and grace effectually to bring the practice of all virtue into the world and beareth a perfect hatred against vice and by strict prohibitions and threats of eternal hell and by suffering himself upon the cross for our sins an example of Gods great wrath against sin chusing rather to punish it on his own Son than to suffer it to go unpunisht hath laboured to cast that out of mens hearts And therefore God the Father hath advanced and dignified him above all Angels and men see note on Matth. 26. c. and Act. 10.10 exalted him to his own right hand there to reign for ever and to dispence his graces abundantly and freely into all mens hearts Herein also was Solomon a type of the Messias whose choise of wisdom rather then of all secular wealth was highly rewarded by God beyond all other men 8. All thy garments smell of Myrrhe Aloes and Cassia out of the Ivory palaces whereby they have made thee glad Paraphrase 8. This Bridegrooms garments are very richly perfumed the odour of them comes out from the magnificent rooms wherein he takes pleasure and so commonly resides in them And so the mystical Bridegroom Christ his graces send forth a most fragant perfume most grateful and pleasant to all to whom they come 9. Kings daughters were among thy honourable women upon thy right hand did stand the Queen in gold of Ophir Paraphrase 9. He is very magnificently attended many royal beauties are in his train and his Bride the Queen is placed at his right hand in the most glorious nuptial array Proportionably the faith of the Messias shall be received by many persons of great rank in the world and the Church his spouse shall be advanced by him to a most flourishing condition 10. Hearken O daughter and consider and incline thine ear forget also thine own people and thy fathers house Paraphrase 10. It will now be happy for the Bride if she will consider the true dignity she is advanced to and the advantages she may reap by it if she will utterly forsake the Idolatries wherein she hath been brought up in Aegypt as the new-married spouse entring into a new family must relinquish all her old relations and not preserve so much as her former name and give up her faith and obedience uniformly to the law of the true God which here is worshipt And so in the mystical sense the Jews being assumed after their many adulteries and divorces unto that better wedlock celebrated in the Gospel must think themselves obliged to forget their old relations all the rites of their law nay the distinctive marks of their extraction from the loins of Abraham circumcision c. and so recommend themselves to their Lord and Bridegroom And so generally they that will come to be members of the Christian Church must forsake all their old wicked courses and perform all diligent faithful chearful obedience to the commands of Christ or else they will be little the better for being Christians 11. So shall the King greatly desire thy beauty for he is thy Lord God and worship thou him Paraphrase 11. So shall she become truly amiable to her husband Solomon the King the type of the Messias that eternal son of God who when he comes into the world shall be the very God of heaven in our humane nature and is therefore he and none but he to be adored by all men in the world and so shall be acknowledged and worshipt by the Christian-Church see Justin Martyr Dial. cum Tryph. p. 287. B. 12. And the daughter of Tyre shall be there with a gift even the rich among the people shall intreat thy favour Paraphrase 12. The Tyrians shall bring him presents see 1 King 5. and so the greatest and most potent of his Neighbours shall court him and be ambitious of his friendship And so shall the heathen people come in to the faith of Christ and in process of time the Emperors and greatest Princes 13. The Kings daughter is all glorious within her cloathing is of wrought gold Paraphrase 13. The spouse being of a regal extraction is a very accomplisht person both in respect of inward virtues and outward splendor and magnificence And such shall be the Christian Church gathered first and made up of the pious faithful remnant of the Jews 14. She shall be brought unto the King in raiment of needle-work The virgins her companions that follow her shall be brought unto thee Paraphrase 14. She shall be conducted to the Bridegroom in a very sumptuous and glorious guise and attended with her Bride-maids after the nuptial manner And this signifies the Churches glory inward from the graces of God humility charity c. with which it is content without any others and yet hath also the accession of outward from the good Providence of God waiting over it and advancing it to a very flourishing condition Nor shall this Elder sister the daughter of Sion the Jewish believers come single to these nuptials But the Gentile Churches aâ— virgins to accompany the Spouse shall likewise come in to the faith be presented to him a glorious Church not having spot or wrinkle or any such thing but holy and without blemish Ephes 5.17 15. With gladness and rejoycing shall they be brought and shall enter into the Kings palace Paraphrase 15. And this shall be a very joyful and festival meeting And so shall the reception of the Christian faith in the heathen world their entring into the Church the palace and house of God and their giving themselves faederally to the obedience of Christ there being no state of life in this world so blessed and matter of so much inward real satisfaction and joy as the life of a sincerely humble and charitable Christian 16. In stead
righteous judgment in God and a testimony that all that should pass should be from Gods particular disposing And so it was in the story before the fatal siege of Hierusalem all the Christians in obedience to Christs admonition Mat. 24.16 fled out of Judea unto Pella and so none of them were found in Judea at the taking of it See note on Mat. 24. g. 7. Hear O my people and I will speak O Israel and I will testifie against thee I am God even thy God Paraphrase 7. Then shall he establish a new law with these his faithful servants the disciples of Christ the members of the Christian Church entring into a stedfast covenant of mercy with them ratified and sealed in the death of his Son 8. I will not reprove thee for thy sacrifices or thy burnt-offerings to have been continually before me Paraphrase 8. And abolish the old Mosaical way of Sacrifices and holocausts of bullocks c. constantly offered up unto God by the Jews 9. I will take no bullock out of thy house nor he-goats out of thy fold Paraphrase 9. And never any more put the worshipper to that chargeable gross sort of service of burning of flesh upon Gods Altar that the smoak might go up to heaven and Atone God for them as was formerly required whilst the Jewish Temple stood 10. For every beast of the forrest is mine and the cattel upon a thousand hills 11. I know all the fouls of the mountains and the c wild beasts of the field are mine 12. If I were hungry I would not tell thee for the world is mine and the fulness thereof 13. Will I eat the flesh of bulls or drink the blood of goats Paraphrase 10 11 12 13. For indeed this kind of service was never appointed by God as that which he had any need of or pleasure in it If he had he might have provided himself whole hecatombs without putting the Israelites to the charge or trouble of it having himself the plenary dominion of all the cattel on the earth and fouls of the air and the certain knowledge where every one of them resides so that he could readily command any or all of them whensoever he pleased But it is infinitely below God to want or make use of any such sort of oblations sure he feeds not on flesh and blood of cattel as we men do There were other designs of his appointing the Israelites to use these services viz. to adumbrate the death of his own eternal Son as the one true means of redemption and propitiation for sin and the more spiritual sacrifice of prayer and thanksgiving and almes to the poor members of Christ which may receive real benefit by our Charities which cannot be imagined of God 14. Offer unto God thanksgiving and pay thy vows unto the most High Paraphrase 14. And such are the sacrifices which under the Messias are expected and required of us 1. That of the Eucharist the blessing God for all his mercies but especially the gift of his Son to dye for us and this brought to God with penitent contrite mortified hearts firm resolution of sincere new obedience and constantly attended with an offertory or liberal contribution for the use of the poor proportionable to the voluntary oblations among the Jews and these really dedicated to God and accepted by him Phil. 4.18 Heb. 13 16. 15. And call upon me in the day of trouble I will deliver thee and thou shalt glorifie me Paraphrase 15. 2. That of prayer and humble address unto God in all time of our wants to which there is assurance of a gracious return and that must ingage us to give the praise and glory of all to the Messias in whose name our prayers are addrest to God 16. But unto the wicked God saith What hast thou to do to declare my statutes or that thou shouldest take my Covenant in thy mouth 17. Seeing thou hatest instruction and castest my words behind thee Paraphrase 16 17. But as for those that make no other use of these mercies of God than to incourage themselves to go on in their courses of sin which think to perform these sacrifices of prayer and praise and yet still continue in any wilful known vice unreformed make their formal approaches unto God but never heed his severe commands of reformation these have no right to the mercies of this Evangelical Covenant and do but deceive themselves and abuse others when they talk of it and the more so the more solemnly they pretend to piety and talk of and perhaps preach it to others 18. When thou sawest a thief then thou consentedst with him and hast been partaker with adulterers Paraphrase 18. Such are not only the thief and adulterer those that are guilty of the gross acts of those sins but such as any way partake with them in these 19. Thou givest thy mouth to evil and thy tongue frameth deceit Paraphrase 19. Such the evil speaker and lyer 20. Thou sittest and speakest against thy brother thou slanderest thine own mothers son Paraphrase 20. The backbiter and slanderer 21. These things hast thou done and I kept silence thou thoughtest that I was altogether such a one as thy self but I will reprove thee and set them in order before thine eyes Paraphrase 21. When men commit such sins as these God doth not always inflict punishment on them immediately but defers and gives them space to repent and amend that they may thus prevent and escape his punishment And some make so ill use of this indulgence and patience of his which is designed only to their repentance as to interpret it an approbation of their course and an incouragement to proceed securely in it But those that thus deceive themselves and abuse Gods mercies shall most deerly pay for it God shall bring his judgments upon them here cut them off in their sins and pour out his indignation on them in another world 22. Now consider this ye that forget God lest I tear you in pieces and there be none to deliver Paraphrase 22. This therefore is matter of sad admonition to every impenitent sinner that goes on fearless in any course of evil immediately to stop in his march to return betimes lest if he defer Gods judgments fall heavily upon him selfe him and carry him to that place of torment for then there is no possible escaping 23. Whoso offereth praise glorifieth me and to him that ordereth his conversation aright will I shew the salvation of God Paraphrase 23. Whereas on the other side the Christian duties required v. 14. Repentance and charity c. and the orderly spending of these few days of our life in this world are beyond all the sacrifices of the Law an eminent means of glorifying God and providing for the present bliss and eternal salvation of our souls Annotations on Psalm L. V. 3. Shall come The notion of Gods coming must here first be established as that
on which the due interpretation of the whole Psalm depends The coming of God ordinarily signifies in Scripture any judicial proceeding of his Gods punishments and vengeance on his enemies see Psal 18. noted. But this Psalm seems peculiarly to look forward to the times of the Messias and so to denote some coming of his The Chaldee applies it to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the great judgment But this phrase I suppose may be taken in some latitude in that Paraphrast not to denote the last judgment though thus St. Augustine will have this Psalm uderstood de judicio Dei novissimo of the last judgment of God but as their Paraphrase on v. 2. seems to interpret it some great destruction that was to be wrought in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning of the creation of the age meaning I suppose by the age the age of the Messias which as 't is there said was to come out of Sion which is not applicable to any other age but that Now there be three comings of Christ exprest in the Scripture The first in humility by his being born in our flesh the last in glory for the judging of the whole world in the day of the universal doom And a middle coming which was not to be corporal but spiritual a mighty work wrought in the world by the power of that spirit which raised Jesus from the dead beginning in a terrible vengeance upon his crucifiers the notable destruction of the Jewish Temple and of Jerusalem and so of the Mosaical worship and the Judaical politie and proceeding to the propagation of the Christian Faith to all the world wherein were many glorious acts of Gods power and mercy and are all together oft stiled in Scripture the coming of Shiloh of the desire of all nations of the kingdom of God of the son of Man of Christ see note on Mat. 16. o. 24. b. Joh. 21. b. And this is it to which this Psalm most signally seems to belong as also Psal 96.10 11 12 13. and conteins these several stages or branches of it 1. the terrible manner of this his coming v. 3. Secondly the formality of it a judicature used in it v. 4. Thirdly the preservation and rescue of the believing Jews out of the common ruine v. 5 6. Fourthly the rejection of legal worship of sacrifices of beasts v. 8 9 10 11 12 13. Fifthly the establishing of the Christian service the spiritual oblation of Prayer and Thanksgiving v. 14 15. and Lastly the destruction of the impenitent Jews which having received the Law of God and entred into Covenant with him would not yet be reformed by Christs preaching v. 16. c. to the end V. 3. Silence The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath several significations But that which is most agreeable to this place is that of doing nothing being idle delaying tarrying as applied to the actions not the speech only So 2 Sam. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best rendred Why do you defer or delay to bring back the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII Why are you silent in that other notion applied to the tongue but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word which belongs to the actions as well as words the learned Schindler there renders it cessatis cunctamini defer or delay The Syriack there renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath that signification among others of cessavit moratus tardatus fuit and is by the Latine translator rightly rendred haesitatis and so the Arabick appears there to understand it And so the context inforces by another phrase used there in the same matter v. 11. and 12. Why saith he are ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 last to bring back the King i. e. very backward and dilatory So the Arabick expresses that also Why do you defer or neglect And so Psal 28.1 the sense carries it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not defer or neglect to answer me neglect me not saith the Arabick And thus 't will best be rendred here Our God shall come and not delay not neglect saith the Arabick as in the place of Samuel And the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which though it may signifie shall not keep silence yet it is also not defer or delay and so is determined here by the remainder of their paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to work vengeance for his people So the Jewish Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall not withhold or refrain from it And thus the phrase seems to be made use of and interpreted by the Apostle Heb. 10.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will come and not delay or tarry i. e. he will certainly come Which I suppose to be the reason of the learned Castellio's rendring this place veniet Deus noster sine dubio Our God shall come without doubt the coming and not delaying being all one with his certain coming The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is again used v. 21. and rendred by the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I stayed or expected that thou mightest repent which is a full proof of this notion of the word for delaying Where the Jewish Arab reads as here I withheld from thee adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delaying V. 11. Wild beasts For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beast the LXXII seem to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beauty and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine pulchritudo the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cock of the wood whose feet stand on the earth and his head touches the heaven of which Elias Levita in his Thisby p. 273. taking notice adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is a new thing not without reason expressing his wonder at their rendring but the Syriack is clear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the beast The Fifty First PSALM TO the chief Musitian A Psalm of David when Nathan the Prophet came unto him after he had gone in to Bathsheba Paraphrase The Fifty first Psalm was composed by David after the commission of those many sins in the matter of Uriah 2 Sam. 11. when by Nathan the Prophet his message to him from God he was brought to a due humiliation for them which he exprest in this penitential Psalm and to make it the more publick to remove the scandal of so many notorious sins he committed it to the Prefect of his Musick to be solemnly sung 1. Have mercy upon me O God according to thy loving kindness according to the multitude of thy tender mercies blot out my transgressions Paraphrase 1. O thou Father of all mercies and compassions permit me thy most unworthy servant foully guilty of many horrid crimes to make mine humblest approach to thee and out of the riches of thy benignity out of the abundance of thy melting compassions to
those that are in the greatest distresses be thou gratiously pleased to look upon me to be atoned and reconciled toward me 2. Wash me throughly from mine iniquity and cleanse me from my sin Paraphrase 2. O let not any the least of these crimes that I have been guilty of in this matter be permitted to appear in thy sight or rise up in judgment against me but seal me thy perfect pardon for every one of them 3. For I acknowledge my transgressions and my sin is ever before me Paraphrase 3. For I do most willingly confess that I have committed in the compassing of one carnal pleasure many horrid and odious sins These are a perpetual terror to my conscience an amazing prospect continually outfacing and tormenting me 4. Against thee only have I sinned and done this evil in thy sight that thou mightest be justified when thou speakest and be clear when thou judgest Paraphrase 4. And though the dignity and office wherein thou hast placed me over thy people leave me not liable to any humane process or judicature among men yet am I most sadly culpable and liable to vengeance from thee the pure God of heaven the transcendent Ruler over all the Kings of the earth Thou mayest most justly proceed against me as against the most criminous rebel indite me and arraign me of adultery drunkenness and murther also and whatever suit thou wagest against me thou art sure to cast me whatsoever vengeance thou exactest to be inflicted on me I must most deservedly and inevitably fall under it 5. Behold I was shapen in iniquity and in sin did my mother conceive me 6. Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdom Paraphrase 5 6. Lord I am a most polluted creature the corruption of my nature the bare inclinations of my will to any unlawful object ought in any reason to be strictly watched and industriously rejected by me and thy grace continually sollicited to inable me to overcome them and not in the least degree favoured or indulged or yielded to when I so well know that thou requirest purity of the heart and affections and forbiddest the very first thoughts of any unlawful injoyment and beside this revelation of thy will that I should thus keep my self pure art pleased to grant me thy grace to make me inwardly sensible of this part of my duty and this is a great inhauncing of my sin committed against all these obligations 7. Purge me with hyssop and I shall be clean wash me and I shall be whiter than snow Paraphrase 7. Lord be thou pleased to absolve me and solemnly to declare and seal to me thy reconciliation after the same manner as the priest is wont to do when upon the unclean thing he sprinkles water mixed with the ashes of an heifer and of cedar wood and of hyssop and of scarlet Lev. 14.6 7. Num. 19.6 the solemn ceremony for the purification of sin v. 9. and whereby the blood of the lamb of God the death of the Messias was praefigured and then I shall again be restored to that blessed state from which I have so sadly fallen by my outragious miscarriages 8. Make me to hear joy and gladness that the bones which thou hast broken may rejoyce Paraphrase 8. I am in a most sad and wretched condition thy just displeasure and wrath for my sins as long as it continues over me is the setting my soul upon the torture my own conscience being the executioner under thee O be thou pacified and reconciled toward me and it shall be the joyfullest news that ever came to any poor tortured suppliants ears when he is taken off from the rack and all his bones set and restored to ease again 9. Hide thy face from my sins and blot out all mine iniquities Paraphrase 9. Lord pardon my sins and return to thy wonted favour toward me 10. Create in me a clean heart O God and renew a right spirit within me Paraphrase 10. I have sadly fallen from my wonted purity and sincerity Lord by the good work of thy grace upon my heart restore me to it again and renew me inwardly and throughly my very thoughts as well as my actions that I never fall into the least beginning of any such pollution again 11. Cast me not away from thy presence and take not thy holy spirit from me Paraphrase 11. Lord it is just with thee to reject me from all spiritual commerce and communication with thee who have resisted thy spirit and wasted my soul by so many wilful commissions against thee just that thou shouldest withdraw thy grace to which I have done such despite O do not thou thus severely punish me by withdrawing that which now more than ever I stand in need of 12. Restore unto me the joy of thy salvation and uphold me with thy free spirit Paraphrase 12. Without thy help and aids I am utterly unable to get out of this broken condition the free and voluntary assistances of thy spirit are so perfectly necessary to me that I can never think a good thought make the least attempt toward recovering the purity from whence I am fallen without them O be thou pleased to restore them to me and thereby to support and establish me 13. Then will I teach transgressors thy ways and sinners shall be converted unto thee Paraphrase 13. And this thy exceeding mercy to a sinner so sadly laps'd may be a means to bring wicked livers home to repentance I shall be able to incourage them to return by proclaiming mine own success who have fallen as sadly as any of them can have done And being thus incouraged by my example and experience many I doubt not by the assistance of thy grace shall be brought home to thy service and the practice of the duties of new life 14. Deliver me from blood-guiltiness O God thou God of my salvation and my tongue shall sing aloud of thy righteousness Paraphrase 14. Oh that sin of murther is an horrid and crying sin of a black and deep dy and though mine own hands have not been polluted with it yet my conscience assures me the guilt of the murther of Uriah lies on me who projected and contrived it by others O thou blessed Lord from whom all my deliverance must come be thou pleased to deliver me from this one as from those other foul Commissions and it will be most joyful news to me and with the greatest exultation of heart shall I proclaim thy abundant mercies to me 15. O Lord open thou my lips and my mouth shall shew forth thy praise Paraphrase 15. This work of grace from thee shall set my lips wide open in praising and magnifying thee 16. For thou desirest not sacrifice else would I give it thou delightest not in burnt-offerings Paraphrase 16. 'T is not any the richest hecatombe or most chargable oblation for my sin that thou expectest
his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conception and birth his mother committed no sin in conceiving him so neither the child it self being conceived committed any fault Thirdly that neither doth any child of Adam by the bare pollution of birth fall into that accursed state wherein the Encratites thought Adam to be involved and all that were propagated from him by generation and thereupon profest to detest generation and marriage For this was one special part of the heresy of these Encratites that Adam was certainly damn'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they resist Adams salvation saith Irenaeus l. 1. c. 30 31. and consequent to that that his sin being imputed as they had learnt from the Orthodox to all his posterity the same damnation devolved upon all and that all that were thus born had not only some sinful corruption born with them but were themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sin i. e. either guilty of some actual sin by being begotten as his question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports or else were spread all over with nothing but sin in a sense somewhat proportionable to that of the Pharisees of him that was born blind Joh. 9.34 Thou wert altogether born in sins and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 themselves sin in the abstract and nothing but sin Now none of these would that learned Father allow to be conclusible from these texts but on the contrary he thinks it most ridiculous that either the child should be said to sin or that every child should be said to be thus wholly immerst in sin as to be himself sin and nothing else when yet he hath committed no sin or that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the curse of Adam not in Origens sense Contra Cels. l.iv. where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the curse of Adam is the common curse of all but in the notion of the Encratites as that was in their opinion certain damnation to Adam who commited it should fall on all that ever were born from him The falseness and ridiculousness of which in all the parts may well be granted and yet the doctrine of Original sin as it was believed by the Antients remain true and this text of this Psalm be one testimony of it viz. that though Adam sinned and thereby lost the image of God in which he was created deforming it into Satans image whose temptations he hearkened to and though this he did as a common Father and representative of all mankind and so in him all his posterity were concluded under the breach and penalty of the first Covenant and all being begotten after the Image of laps'd Adam were begotten in a corrupt polluted sinful state and had many sad effects of Adams fall connatural and born with them yet Christ was given for all and by that gift first Adam himself was redeemed from so much of the curse belonging to sin as concerned his eternal state and so also all others of his posterity that did not by their own actual and habitual sins and impenitence their redemption notwithstanding bring down that curse upon them That this doctrine of Original sin as it was maintained against Pelagius is very remote from the Doctrine of the Encratites is most certain and visible and cannot be doubted by any The Encratites thought generation could not be without sin that Adam was damned and all were born heirs apparent to that curse and so detested generation and marriage but the doctrine of Original sin supposes marriage to be honourable and that the conjugal bed may be kept pure and undefiled and that neither is sin committed by the parents in begetting nor by the child which is begotten and though the child be born in sin after 〈◊〉 the image of laps'd and sinful parents yet allows a medicine as universal as the disease and so acknowledges this corruption of our nature not only reconcileable with but useful and contributive to our eternal good And this Clemens in that place seems to acknowledge and to make another part of his answer to those Hereticks for having mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first incitations which proceed from our natural corrupt state and those as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impieties or aversions from God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of which we are ignorant of God which shews him to be no enemy to the doctrine of Original sin he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if any man in this respect calls nativity ill let him in that other respect acknowledge it good because thereby we come to the knowledge of the truth In which words he seems to refer to the following verse in this Psalm Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdom which by the way as it is an aggravation of every wilful actual sin committed by any child of Adam because though it be committed in compliance with natural corruption yet 't is in opposition to grace and the both outward and inward directions of Gods Spirit which were given to mortifie our natural corruption and to beget us to a new spiritual life so it is full matter of conviction to the Encratites that generation and marriage is good and not evil because it brings forth children to the grace and mercies of Christ to Baptism that foederal rite of receiving every the tenderest Infant into the Covenant of grace whereby the original stain or corruption shall be disabled from bringing any eternal misery upon them that do not call it on themselves by those wilful acts of sin that might have been resisted by them if they had not been foully wanting to themselves Which consideration being so much more proper to the point which Clemens had in hand the refuting of the Encratites than the insisting on the doctrines and aggravations of original corruption we cannot reasonably wonder that he should there confine his discourse to that which was only pertinent and so he goes on to shew grounds of mercy and pardon from the very nature of our temptations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the way to contend and overcome in our Christian agonies by St. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he reads it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subduing and bringing under the flesh and not absteining wholly but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperately using those things which we judge fit for us and so atteining the incorruptible crown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but so as not to be crowned without fighting and not inlarge to that which was more than granted by his adversaries with whom he had then to do even improved into dangerous heretical doctrine for so Tatianus having learnt from Scripture and the doctrine of the Church and of his teacher Justin Martyr that by Adam's fall all mankind were ingaged in sin and death he thinking the act of generation was the committing the same fault that lay so heavy on Adam and by not considering well the benefits of the Second Adam
making known instructing in it and by secretly the inward work of Gods grace added to the outward of his law upon the heart by which he 1. assureth him of this being his will 2. incites him to the practice of it and 3. instructs him in the advantages of this obedience of this purity of the heart rejecting the first motions of lust the entertaining of which had brought this sad ruine on Davids soul ingaged him in so many sins The Fifty Second PSALM TO the chief Musitian Maschil A Psalm of David when Doeg the Edomite came and told Saul and said unto him David is come to the house of Ahimelech Paraphrase The fifty second Psalm was composed by David on occasion of the wicked fact of Doeg first in accusing then in slaying Ahimelech the High Priest with all his family destroying the whole City of the Priests called Nob. for no other crime but for a respect and charity performed by Ahimelech to David see 1 Sam. 22. It was set to the tune called Maschil and committed to the Praefect of his Musick 1. Why boastest thou thy self in mischief O mighty man the goodness of God endureth continually Paraphrase 1. It is a strange matter of pleasure and joy and boasting to a person in power to be able to mischief those that deserve it least There is not any sort of pride more irrational than that of a Doeg to have killed those whom no body else would kill 1 Sam. 22.17 This is most diametrally opposite to that which alone is just matter of joy or boasting to any being like unto God for he is most eminently good and bountiful and so continues even to those that provoke him and sin against him 2. Thy tongue deviseth mischief like a sharp rasor working deceitfully Paraphrase 2. That relation of his to Saul of Ahimelech's civility to me was most malitiously designed and the effect of it as bloody as if the tongue that spake it had been a rasor sharpened on purpose to cut the throats of a multitude of most innocent persons 3. Thou lovest evil more than good and lying rather than to speak righteousness Selah Paraphrase 3. Had it not been as easie for thee to have said somewhat that might have asswaged the Kings displeasure against his own son and me his son in law But some men are never pleased with those things which alone yield true and durable pleasure such are all acts of justice and charity and obliging those who deserve it but on the contrary are transported with any opportunity of calumniating or supplanting any be they never so innocent 4. Thou lovest all devouring words O thou deceitful tongue Paraphrase 4. And such is Doeg No such pleasure to him as to be able by one speech as by a poisonous vapor to blast a whole multitude and bring ruine to the whole family and city of the pious high Priest of God 5. God shall likewise destroy thee for ever he shall take thee away and pluck thee out of thy dwelling-place and root thee out of the land of the living Selah Paraphrase 5. As thou hast dealt with the Priests of God so shall God their just avenger deal with thee Thou hast calumniated Ahimelech then fetcht him and his from their place of abode then destroyed them from serving in the Tabernacle swept away the Priests whole family none but Abiathar escaping thy bloody hands and that much against thy will also and let none of them return to their house and not only so but hast fallen upon the whole city of Nob without any pretence of fault of theirs and put them all to the sword And God shall undoubtedly plead the cause of his innocent Priests exclude thee from the priviledge of serving God in the Tabernacle of receiving benefit by the Priestly Office first excommunicate thee then bring the same bloody desolation upon thee and all thy family and people which thou hast executed upon those 6. The righteous also shall see and fear and shall laugh at him Paraphrase 6. And all that truly fear God shall take notice of this as a judgment most just for what he hath now done to the Priests and as they shall make use of it to impress a due reverence of God and all goodness on themselves and others and a dread of offending so shall they make him a name of reproach to all posterity by that also deterring all from the like practises saying 7. Loe this is the man that made not God his strength but trusted in the abundance of his riches and strengthened himself in his wickedness Paraphrase 7. Behold the just vengeance of God upon a man that never thought of securing his greatness by Gods protections never applied himself to duties of piety or justice never imagined that they would be useful to his present security to which only he had an eye but resolved by wealth and by wicked enterprises to establish and perpetuate his greatness And now God hath refuted all his vain and false hopes and brought utter destruction upon him 8. But I am like a green Olive-tree in the house of God I trust in the mercy of God for ever and ever Paraphrase 8. Whereas I to whom his mischief was originally designed 1 Sam. 22.9 have been preserved from suffering any hurt by his malice from that time to this I have prospered and increased in strength and have not fallen into Sauls hands when he is cast out v. 5. and shall I doubt not enjoy very happily the presence of my God in the Sanctuary which prediction was eminently fulfilled when the Ark was brought into the City of David the place of his abode My condition hath been like that of the Olive-tree which is full of green leaves all the year long and so have I continued in a flourishing state whilst he is withered and cut down and eradicated out of the land of the living I am fast setled and flourish by the good providence of God over me and so through the same mercy I trust I shall do to my lives end 9. I will praise thee for ever because thou hast done it and I will wait on thy name for it is good before thy Saints Paraphrase 9. This just vengeance of God I am obliged to remember and celebrate as long as I live and what ever my distresses or dangers shall prove repose my full trust and confidence in God wait and depend on him for deliverance in his good time And indeed thus to live by faith and not by sense to keep close to this one guard and secure our tenure in Gods protections by never attempting or admitting ought which may betray and forfeit that hold but for ever constantly to depend on God in his own way is that which all pious men have experimented to be the wisest and safest course and that which will stand in more stead than all the power assisted also by all the wickedness of men Annotations on Psal LII V. 1.
Idumaeans appears by the next verse And he put garrisons in Edom c. which must be founded in a victory over the Idumaeans and not only of the Syrians foregoing Some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syria to be there a mistake for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Edom and accordingly the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idumaea But there is no need of that conjecture The words duly rendred and pointed are And David gat him a name when he returned from smiting of the Syrians in the valley of salt eighteen thousand men i. e. as the Latine supply the Ellipsis caesis decem octo millibus killing eighteen thousand men This being premised of 2 Sam. 8. the place in the Chronicles agrees with it exactly viz. that Abishai Davids general slew in the valley of salt eighteen thousand men And then this in the title of the Psalm being still so different not Abishai but Joab and not eighteen but twelve thousand men there is no reconciling them but by distinguishing the times viz. that Abishai killed at first eighteen thousand and afterward they rebelling Joab came upon them and slew twelve thousand which being the Edumaeans last defeat is here mentioned in this Psalm most particularly And thus Jarchi and R. Obadiah reconcile the difficulty V. 4. Truth For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Chaldee paraphrases by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the truth of Abraham the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bow reading it seems 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bow And then to fit the verse for that sense they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the lifting up or displaying the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insigne precedent by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fly from in a sense wherein that word is not found and yet in all this the Latine and Syriack c. and some latter learned Interpreters have chosen to follow them as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the truer reading The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth here surely relate to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the preceding verse to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath so near a literal affinity as in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alludes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poesie consisting in such analogies and allusions as every where is observable and particularly in the next verse where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy beloved secretly alludes to Davids name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilectus V. 6. Divide Sechem Of Sechem and the valley of Succoth or booths so called from Jacobs making booths and feeding his cattel there see Gen. 33.17 18. By these are meant Samaria and Davids dividing or meting them out is a phrase to express his dominion over them it being part of the regal power to distribute his Province into cities and regions and place Judges and Magistrates over them To these the addition of Gilead which conteins the whole region of Bashan c. on the other side of Jordan and then the mention of Manasseh and Ephraim are designed as by so many parts to denote the Kingdom of Israel or ten tribes and their being his and the strength of his head notes him to be the Lord over them and to make use of their strength in his wars for the defending or inlarging his dominions And then Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is my law-giver as it refers to Jacobs prophecy of the sceptre and law-giver not departing from Judah denoting that to be the royal tribe so by it is signified the Kingdom of Judah under which Benjamin is comprehended that David is possest of that also After which follows Moab is my wash pot the Moabites are subjected to me The wash-pot we know is a mean part of household-stuff for the use of the feet so the Syriack read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my feet the lowest part of the body and so is a fit title for the Moabites 2 Sam. 8.2 where 't is said he smote Moab and measured them with a line casting them down to the ground even with two lines measured he to put to death and with one full line to keep alive i. e. he divided them into three parts two of which he destroyed and the third he kept alive to be his subjects and tribâ—taâ—ies as there it follows the Moabites became Davids servants and brought him gifts Then Over Edom will I cast my shoe the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extend my shoe and so the Latine extendam as when the Master â—â—aches put his shoe to 〈◊〉 meanest servant to be untyed and taken off by him from whence the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will loose or unty unless perhaps their truer reading were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniâ—ciam I will castâ— for so sure the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred I will cast my shoe as that is an emblem of subjugating or bringing down under the feet So of the Edumaeans we find 2 Sam. 8.14 He put garisons in Edom throughout all Edom put he garrisons and all they of Edom became Davids servants Abu Walid would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to signifie a fetter I will cast my fetter or chain on him and so Kimchi in his roots though in his Comment here he interpret it in the notion of a shoe Lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Over Philistia give a shout for so from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sound a trumpet or give a shout is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hithpael in the Imperative mood and being in the faeminine gender must refer either to his soul shout O my soul or as the Chaldee paraphrase it to the congregation of Israel and so is but a form of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or celebrating a victory such as he had over them 2 Sam. 8.1 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be rendred over me but simply over and so joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over Philistia so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the Philistims and the LXXII paraphrase it to this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Philistims are subjected to me the Syriack more literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Over Palestine will I shout And so Psal 108.9 where the latter part of this Psalm is again met with 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will shout over Philistia V. 9. Who will bring This Psalm is made up of two parts The former part of it for the three first verses is the recounting of their own weakness when for their sins they were by God left to themselves And the latter in the five next verses is the commemorating of their great successes and victories by means of Gods favour and aids And these two next verses are as it were the recapitulating of both and so contain
shews that it was a very sad and considerable slaughter and the greatness of it Kimchi collects probably by comparing the sum of the Ephraimites Num. 2.19 when they came out of Egypt with that of them in the plains of Moab Num. 26.37 In the former the host of the Ephraimites was 40500 in the latter but 32500 eight thousand short whereas in that space the other tribes were considerably encreased And to this flight and defeat and slaughter an effect of their cowardise and unbelief and want of dependance on God the Psalmist here refers most probably V. 12. Zoan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 13.22 though it be not set down in the story in Exodus is twice specified by the writer of this Psalm here and v. 43. as the scene wherein the wondrous works were wrought on Pharaoh by Moses either because really the first and principal of the miracles were shewed Pharaoh there this city being the seat of the King and a most antient city as appears by the expression used of Hebron Num. 13.22 where to set out the antiquity of that city where Abraham the tenth from Noah dwelt 't is said that it was built seven years before Zoan in Egypt or perhaps only in poetical style as the field or country of Zoan is all one with the land of Egypt foregoing Thus in other prophetick writings when judgments are threatned in stead of Egypt sometimes we find Zoan alone Isa 19.11 where the Princes of Zoan are all one with the wise Counsellors of Pharaoh sometimes the Princes of Zoan with the addition of some other city as v. 13. the Princes of Zoan the Princes of Noph i. e. again the Counsellors of that Kingdom which as it there follows have seduced Egypt brought the whole nation to ruine So Isai 30.4 where they send to Egypt for releif 't is said their Princes were at Zoan their Embassadors at Hanes But elsewhere Ezek. 30.13 c. we have a larger enumeration of many cities of Egypt Noph Pathros Zoan No Sin Aven Phibeseth Tehaphnehes all to express the same thing the land of Egypt after the manner of the Hebrews by some one or two or more cities of it For Zoan the Chaldee and LXXII and Latine read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tanis which certainly is but a light change from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the צ as 't is ordinary being turned into T and the ע left out Of this saith Stephanus Byzant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the name of a great city of Egypt V. 18. Lust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul is generally set to signifie the sensitive or animal faculty as that is distinguished from the spirit the upper or rational faculty And so here when their wants were abundantly supplied and yet they remained unsatisfied and querulous it is fitly said that they demanded meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their souls i. e. not for their real wants which they might rationally desire to have supplied but for their phansies their sensitive and carnal appetites not restrained by reason Thus the Jewish Arab took it rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without need And this in the story Num. 11.4 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lusted a lust and so here v. 29 30. and accordingly in sense it is not unfitly here rendred by our English meat for their lust V. 25. Angels The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong or robustuous is applyable to any creature that is such oxen horses souldiers and may here not improbably refer to the Israelites groundless complaint against the Manna as thin light food assuring us that it was meat for the healthiest appetite noble food saith the Jewish Arab and accordingly they were sed with it as athletae to saturity as it follows in this verse and v. 31. the wrath of God fell on the fattest of them their murmurings being most unexcusable But besides this the word being used first of God may be here secundarily applyed either to heaven or therein to the Angels and so it is taken by all the antient Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bread of Angels say the LXXII and all the rest accord the bread of heaven saith Abu Walid and Kimchi As for the meaning of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread of Angels who we know neither eat nor drink the Chaldee gives a full account of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the food that descends from the dwelling of Angels and so it signifies no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheat or corn of heaven v. 24. only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corn relates only to the matter of it whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adds the dressing of it which without question is the importance of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeparavit and accordingly is rendred by the author of the book of Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 16.20 bread prepared from heaven as an explication of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the food of Angels preceding there Of this 't is here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is capable of a double interpretation either that man eat that food which was brought by Angels as a special dignity to the murmuring Israelites to be so royally attended or else that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies quilibet every one and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 36.16 so here every one did eat in reference to the great abundance of this manna as it follows he sent them meat to the full V. 34. When he slew them The full and clear importance of these 6. verses from the beginning of verse 34. to the end of verse 39. will be best fetcht from the various acception of the particle י which is sometimes copulative and then must be rendred and sometimes is the note of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 introducing the latter part of a disjunctive or comparative speech and then is sometimes best rendred yet sometimes than If the period begin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when or if then ו that introduceth the latter part must be rendred then If the period being begun thus consist of many members one involved in the other by way of parenthesis and ו be still continued as the means of connecting them then they will best be rendred by though and yet And so it is most probably here For there being very many parts of this period each of them begun with ו the context directs to carry the sense suspended for the four former verses 34 35 36 37. and to begin the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 38. after this manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If or when he killed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they sought him and returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and remembred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though they flattered him with their mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with their tongues lyed unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their heart was not right with
TO the chief Musitian A Psalm for the sons of Korah Paraphrase The eighty fifth Psalm is a thankful acknowledgment of Gods mercy in returning their captivity and an humble importunate prayer for the confirming continuing and perfecting this mercy to them It hath some degree of propriety to Davids return to Jerusalem after his flight from Absolom but much more to the days of Ezra and Nehemiah after the captivity It was committed to the Praefect of the Musick to be sung by the posterity of Coreh 1. Lord thou hast been favourable to thy Land thou hast brought back the captivity of Jacob. 2. Thou hast forgiven the iniquity of thy people thou hast covered all their sin Selah 3. Thou hast taken away all thy wrath thou hast turned thy self from the fierceness of thy anger Paraphrase 1 2 3. It is thy special mercy and compassion to us O Lord that we that were chased and carried captive from our countrey are now restored to it again Our sins that brought these sad effects of thy displeasure upon us thou hast now been pleased to pardon and so being reconciled to us of thine own abundant free grace and mercy to release us from those severe punishments which have most justly lain upon us for our provoking offences 4. Turn us O God of our salvation and cause thine anger toward us to cease Paraphrase 4. From thee O blessed Lord all our deliverance proceeds be thou pleased to interpose thy hand to perfect this work of mercy and reconciliation and restauration which thou hast so gratiously begun for us and pardon the deviations that since our return we have most unexcusably been guilty of 5. Wilt thou be angry with us for ever wilt thou draw out thy anger to all generations 6. Wilt thou not revive us again that thy people may rejoyce in thee Paraphrase 5 6. We have long been exercised under thy sharp hand of punishments and allmost been tempted to despair of any release either to our selves or our posterities and since thou hast brought us back to our countrey our new fresh provocations have again withheld thy loving kindness from us cast back the work of rebuilding thy Temple O be thou now pleased as thou hast begun to give us some essay of thy mercy to perfect and complete it to us to restore unto us that life and pleasure and joy which we were wont to enjoy in approaching to and attending on thee in thy Sanctuary 7. Shew us thy mercy O Lord and grant us thy salvation Paraphrase 7. This is a divine work of mercy and deliverance O Lord be thou gratiously pleased to afford it us 8. I will hear what God the Lord will speak for he will speak peace unto his people and to his saints but let them not turn again to folly Paraphrase 8. And this I am confident thou wilt now do in return to our prayers if we be but duly qualified to receive so great a mercy sincerely penitent for our former sins faithfully resolved on a new and holy life and continue constant in these vows of never relapsing to our former provoking sins All which we shall after such correction certainly be careful to performe if we be not the most stupid Tools in the world 9. Surely his salvation is nigh them that fear him that glory may dwell in our land Paraphrase 9. God certainly on his part will be most ready to perfect this mercy to us that thy Temple may be rebuilt and the glorious majestatick presence or inhabitation of God may return and be resetled in Jerusalem if we only be on our parts careful to qualifie our selves for the receiving it by sincere reformation and persevering obedience to his divine precepts 10. Mercy and truth are met together righteousness and peace have kissed each other Paraphrase 10. Let us be careful to approve the sincerity of our obedience to God and he will certainly crown that with his mercies all felicity and prosperity 11. Truth shall spring out of the earth and righteousness shall look down from heaven Paraphrase 11. Let our hearts fructifie in good works and God will cherish and reward them 12. Yea the Lord shall give that which is good and our land shall yield her increase Paraphrase 12. These two things shall never be separated our bringing forth fruits of righteousness and Gods heaping all manner of good upon us 13. Righteousness shall go before him and shall set us in the way of his steps Paraphrase 13. Our duty it is to walk obediently before him and then he will follow in performing his part of the Covenant of mercy bring us to all that is desirable or valuable to us Annotations on Psal LXXXV V. 2. Forgiven the iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally thou hast born or taken away iniquity is by the Chaldee rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardoned and so by the Syriack by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitted And this with all that follows of covering their sin taking away his wrath c. a lively expression of what went before v. 1. the bringing back their captivity It is a maxim among the Jewish Doctors that Captivity is one way of expiation and so to return from thence was a sure indication that the sin for which it was inflicted was remitted or done away This saith Abarbanel was obumbrated in the Azazel or scape-goat which as the other that was slain was a sin-offering as appears Lev. 16. v. 5. He shall take two kids for a sin-offering And then the confessing the sins over him mentioned v. 21. Aaron shall lay both his hands on the head of the live goat and confess over him all the iniquities of the children of Israel c. putting them on the head of the goat And the goat shall bear upon him all their iniquities into a land of separation v. 22. shews that they were to carry their sins with them into the land of their captivity meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of separation that land whatsoever it was whither the divine providence had designed their deportation From whence therefore being now returned their sins for which they were thus punished are supposed to be left behind them no more to be laid to their charge if their return to their former sins do not cause them to be called to remembrance Thus indeed they did as appears by the books of Ezra chap. 9.1 and Nehem. chap. 5. and chap. 13. and that gave sufficient occasion as for the Fast Ezra 9.3 and Nehem. 9.1 so for the earnest deprecations here following in this Psalm v. 4. V. 8. Not turn to folly For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall not or and let them not return to folly which the Chaldee and Syriack render to that sense the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to them that turn their heart to him and the Latine ad eos qui convertuntur ad eor and to them
to instant fading and withering but if the sythe or sickle come the emblem of thy judgments on sinners then it falls in the prime of its verdure In the morning it is fresh and prosperous and in its growth and the very same day it is cut down and then immediately fadeth loseth all its verdure and beauty before the night 7. For we are consumed by thine anger and by thy wrath are we troubled 8. For thou hast set our iniquities before thee our secret sins in the light of thy countenance Paraphrase 7 8. And just thus it is with us Our sins have provoked thee to cut us off in the prime and most flourishing part of our age our open and crying sins these as the Rector of the Universe thou thinkest fit to punish with excision and beside these many more secret sins there are unknown to men but most clearly discernible by thee our secret apostasies and in our hearts returning to Egypt our dislike of thy methods thy presiding and governing us and preferring the satisfaction of our lusts before the observance of thy commands and these also provoke thy wrath call forth thy vengeance against us and by this means as with a torrent v. 5. we are swept away and consumed in a visible formidable manner 9. For all our days are passed away in thy wrath we spend our years a tale that is told Paraphrase 9. Thou hast been incensed by our Atheistical murmurings thy displeasure is gone out against us and so the years that were allowed us here and might otherwise have been prolonged for some time are now suddenly cut off our race is ended in a trice we are seised on with a swift destruction 10. The days of our years are threescore years and ten and if by reason of strength they be fourscore years yet is their strength labour and sorrow for it is soon cut off and we flee away Paraphrase 10. The vast numbers of 603550. that were fit for war and so were listed at our coming out of Egypt do all drop away one after another thy oath being gone out against them that but two of that whole number shall enter into Canaan all the rest leaving their carcasses in the Wilderness By this means it comes to pass that great multitudes die before they advance to more than the seventieth year of their age viz. all that were but thirty years old at their coming out of Egypt Others that were then in their prime about forty years old are sure not to out-live eighty And for the youth that were not numbred those that were to enter into Canaan and so out-live the rest they have yet little joy in their life nothing but wearisome journeys and turmoils see Psal 78.33 and so our complaint is most just as to a vast multitude of us that our age is even as nothing in respect of true duration but a thought or breath v. 9. our most vigorous men being cut off in their prime and so there is an end of them 11. Who knoweth the power of thine anger even according to thy fear so is thy wrath 12. So teach us to number our days that we may apply our hearts unto wisdom Paraphrase 11 12. Whilst thus we daily cut off the great unhappiness of it is that no man is careful to lay to heart these terrible effects of Gods heavy wrath upon us no man is so far instructed by what he sees daily befal multitudes of other men as to be sensible of his own danger and the shortness of his life so as to live well while he is permitted to live Lord be thou pleased to give us this grace so to instruct us and convince us of the shortness of our lives that we may be brought to pay that constant reverence and obedience that is due to thee and wherein true wisdom consists there being nothing so unwise as our provoking of thee and adventuring to be cut off in our sins 13. Return O Lord how long and let it repent thee concerning thy servants Paraphrase 13. And if it may be thy good pleasure O Lord reverse that sentence of excision which is gone out against us let it suffice that thy displeasure hath flamed to the devouring so great numbers of us and at length vouchsafe to be pacified and reconciled with us 14. O satisfie us early with thy mercy that we may rejoyce and be glad all our days Paraphrase 14. We have layn very long under thy wrath O Lord O delay not to afford us the full streams of thy mercy which we have thus long wanted and impatiently thirsted after that so for the remainder of our time we may have some matter of ovation and rejoycing after so much sadness 15. Make us glad according to the days wherein thou hast afflicted us and the years wherein we have seen evil Paraphrase 15. Our afflictions and miseries have lasted long O let us have some proportion of joy to so much of sorrow 16. Let thy work appear unto thy servants and thy glory unto their children Paraphrase 16. O magnifie thy glorious work of grace and mercy to us and our posterity which is most properly thine thy acts of punishments being thy strange works Isai 28.21 17. And let the beauty of the Lord our God be upon us and establish thou the work of our hands upon us yea the work of our hands establish thou it Paraphrase 17. Shew forth thy loving kindness and light of thy countenance toward us look graciously and favourably upon us give us thy grace to direct us in all our ways work thou in us both to will and to do and then by thy good providence prosper our designs and undertakings Annotations on Psalm XC V. 1. Dwelling From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dwell the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily signifies habitation and so the Syriack understands it here rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 house But the Arabick usage of the verb in another notion for aiding or protecting is a sign that thus the word antiently signified and so Deut. 33.27 the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thy refuge we render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall cover thee say the LXXII and so indeed every house being a covert the notions of house and refuge will well agree and Aben Ezra that resolves this Psalm was written by Moses proves it among other reasons by this word being there used by Moses in Deuteronomy And then from that signification of it there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here best be rendred protector or helper and so the Chaldee seem to have understood it who having paraphrased the word Lord with some reflexion on that notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their dialect wherein it signified the Temple O Lord whose habitation of the house of thy Schechina or Majestatick presence is in heaven add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast been to us a helper The Jewish
Arab which looks to the former notion and renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a place of abode yet gives a reason of his version in a note to this purpose The meaning is Thou hast born or supported as much and held our hands or held us by the hand and been to us as a place to bear us in our reliance on thee To the same purpose Abu Walid having interpreted the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an habitation place or place of abode makes mention afterwards of this verse and some others in which the word might seem not so exactly to bear that signification and saith that it is attributed as an Epithet to God from the notion of a place which remaining bears or sustains him that is in it Though God be the Creator both of place and time and the destroyer of them yet figuratively it is attributed to him so that according to their understanding of it it should be literally a place but in signification a support to us Kimchi mentions another interpretation of his Fathers who would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eye as if it were our respect or whom we respect on whom our eyes are set but he himself puts for explication of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place and refuge The LXXII both here and Psal 91.9 render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refuge which being applied to a person as 't is here to God must needs signifie one from whom he that flies to him expects help and so helper will be the best rendring of it V. 2. Thou hast formed the earth The phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will best be rendred and thou earth wert in travail or taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the third person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being most usual in the faeminine gender and the earth was in travail so the Syriack sets it more plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the earth fell in travail By this phrase is poetically meant the the earths bringing forth the mountains when from the first round or globular form of it some parts were lifted up above the rest the high rising whereof became the mountains which therefore may be called the issue of the earth and then as they are said to be brought forth in the former part of the verse so by analogy the earth must be said to travail and bring them forth And this to express the very first minute that there was time to compute from and so as far as our expessions can go the infinity of God The Jewish Arab version hath respect to another notion of the word for beginning and renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before thou broughtest forth the mountains and begannest or first createdst the habitable with the rest of the earth or else as being without vowels it may be read before the mountains grew up or were brought forth and the habitable with the rest of the earth began V. 3. Turnest man The LXXII begin this v. 3. with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not either taking the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God from the end of v. 2. and converting it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not and prefixing it to this v. 3. or else reading the Hebrew by way of interrogation which they therefore think fit to interpret by the negative wilt thou turn man c. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turn thou not Which the Latine follow in the form of a prayer Ne avertas Turn not man to humility The word which they render humilitatem from the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bruise or beat to pieces By this destruction or dissolution of parts in death and the resolution of the body to dust may be fitly exprest and accordingly the Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to death and to that the insuing part of the Psalm may seem to apply it treating of short life and speedy death and if so then to this sense we must also with the learned Schindler understand the immediate consequents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sayest Return ye sons of Adam i. e. return to the earth from whence Adam had his name and from whence he first came according to that of Gen. 3.19 Out of the ground wast thou â—uken for dust thou art and unto dust shalt thou return So Psal 146.4 His breath goeth forth he returneth to his earth And Eccles 12.7 then shall the dust return to the earth as it was But it is possible that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie no more than bringing low by punishment and that in order to amendment according to the importance of Psal 51.17 and Isai 57.15 and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 return ye sons of men must be meant of returning by repentance and thus indeed generally the Imperative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken by it self signifies To this those words of the Chaldee which are inserted in the beginning of the second verse but somewhat out of their place seem to refer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. When it was revealed before thee that thy people would sin thou preparedst repentance according to that tradition of the Jews that repentance was one of the seven things created before the world And thus the Arabick reads it more expresly in the LXXII their form of deprecation Bring not men back to destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 since thou hast said Come back ye children of men he that hath promised to forgive upon repentance defeats his own act of grace if he cut off the transgressor in his sin Thus Jarchi interprets the bringing to destruction to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near to death and the returning to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from evil ways But still the context seems to authorize the former interpretation of destruction and speedy returning to the earth which is evidently the subject of the fifth and sixth verses And for verse the fourth it seems to be the preventing of an objection ready to offer it self from the long lives of the Patriarchs who lived near a thousand years but those saith the Psalmist are in Gods sight or in respect of his infinity but a very unconsiderable time The number saith Jarchi hath a peculiar respect to Adam to whom God had said thou shalt die in the day that thou eatest and yet he lived nine hundred and thirty years V. 5. Carriest them away To set down the shortness of mans life the comparison is here made between God and us A thousand years which is longer than Adam or Methuselah lived and since those days as long as many ages of men bears not the least proportion with Gods eternity v. 4. whereas here v. 5. mens years are presently at an end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to overflow and sweep and carry away thou i.
Rev. 1.6 and then shall good men have all kind of incouragements to follow and adhere to goodness hereby the profession of Christianity shall be propagated over all the world as that which though with some mixture of persecutions hath the promise and is sure to be rewarded even in this life Matth. 19.29 and 1 Tim. 4.8 and not only in that which is to come 16. Who will rise up for me against the evil doers or who will stand up for me against the workers of iniquity 17. Unless the Lord had been my help my soul had almost dwelt in silence Paraphrase 16 17. But this is to be wrought not by any humane aids or means by armies raised to defend piety against impiety when these are wanting and impiety is backt with the greatest visible strength then shall God himself by his own ways and means in his due time interpose and rescue his faithful people from the utmost imminent destruction 18. When I said My foot slippeth thy mercy O Lord held me up Paraphrase 18. If at any time the danger appear greater than ordinary that the pious man is ready to think himself lost then is Gods special season to interpose his hand for his relief 19. In the multitude of my thoughts within me thy comforts delight my soul Paraphrase 19. When he is in the greatest anxiety and sollicitude incompast with apparent hazards on every side and from thence disquieted and troubled God then chooseth most seasonably to interpose to deal with him as a tender parent with a querulous child provides for him whatsoever may be most grateful and satisfactory in this condition 20. Shall the throne of iniquity have fellowship with thee which frameth mischief by a law Paraphrase 20. Let men sin never so confidently make laws for impiety as Nebuchadnezar did for the worshipping his golden image Dan. 3.4 and set up wickedness on the throne or tribunal confound all justice and substitute oppression and rapine in stead of it the comfort is God will never be drawn to take part with them to favour or countenance their impiety 21. They gather themselves together against the soul of the righteous and condemn the innocent blood 22. But the Lord is my defence and my God is the rock of my refuge Paraphrase 21 22. Be they never so violent and unanimous in their pursuit of the life of blameless pious men and their forms of process never so solemn and legal there is yet an appeal behind to the unerring supreme tribunal and my resort to that shall never fail to bring me a rescue from their bloudiest sentence God shall reverse that and protect me and all that chearfully depend on him 23. And he shall bring upon them their own iniquity and shall cut them off in their own wickedness yea the Lord our God shall cut them off Paraphrase 23. And he shall most certainly requite and punish the wicked oppressors return that mischief on them which they designed to bring on others and by making their sins their own scourges and certain ruine manifest his fatherly care and providence over his obedient faithful servants Annotations on Psalm XCIV V. 10. He that chastiseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to instruct and institute as well as to correct is in all reason so to be understood and rendred here he that instructs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the nations all the people in the world The LXXII duly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that instructs the nations but the Chaldee more fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that gives the law to his people This is here said of God as in the end of the verse to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that teacheth Adam or man all the men in the world knowledge the first man saith the Chaldee referring to those precepts which were given in the Creation called the precepts of the sons of Adam as after of Noah Now these two being the attributes of God as well as that of planting and forming the eye and ear in the Creation and ever since in Procreation v. 9. that which is in the midst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not he rebuke or punish from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 increpavit corripuit must in all reason belong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to both those and to that purpose be best rendred in the end after both He that instructeth and he that teacheth shall not he rebuke or punish Is it possible saith the Chaldee that God shall have given law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when they have sinned shall they not be rebuked or punished what is added by the English translation in the end of the verse shall not he know is not in the Hebrew but was added as a supply to a supposed Ellipsis But the right rendring of the verse hath no need of that aid the sense is much more perspicuous without it V. 11. Vanity From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which first signifies to vanish or come to nought Jer. 2.5 they walked after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vanisht or came to nought is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and if in that notion then it must signifie vanishing transient that soon comes to nothing and so the Syriack renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vapour as they do Jam. 4.14 where our life is called a vapour and thus we have it Psal 144.4 man is like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a vanishing transitory thing for as it follows his days are as a shadow that passeth away But there is another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by metaphor lightly varied from hence for stultescere growing foolish so Psal 62.11 it is best rendred from the Hebrew trust not in oppression and rapine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 become not vain i. e. fools to signifie that those that so trust that depend on unlawful means for the enriching themselves will certainly be deceived find this the most perfect folly in the event And this of folly being that by which the Atheist is most frequently exprest in Scripture will be most agreeable to this place where the Atheists cogitations are described v. 7. confident of Gods not seeing not regarding which thoughts of his as they are Atheistical and so false and so foolish in one sense as folly is ignorance so are they most impudent which is practical and the greatest folly will never secure his wicked actions of impunity but on the contrary will betray him to all the ruine in the world And to this sense it is that verse 8. we find in the like style Vnderstand O ye bruitish and ye fools when will ye be wise and so this is the adaequate notion of the word here V. 13. Vntil The rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until in this place may much disturb the sense and make it believed that the rest 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 and the Latin salvavit sibi hath saved for him the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Chaldee hath relieved or redeemed him This being here applied to God that his right hand and holy arm hath relieved him helped him brought him salvation or deliverance though by some figure it may be interpreted of God's relieving his people and setting forth himself victorious in the eyes of men yet most literally it belongs to the prophetick sense accomplisht in the resurrection of Christ for then in an eminent manner did the divine power called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his i. e. God's right hand and God's fidelity in making good his promised relief he will not leave my soul in hades fitly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his holy arm bring him i. e. Christ relief in raising his dead body out of the grave and exalting him personally to God's right hand in heaven and this peculiarly seems to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wonderfull things the complication of miracles which are here mentioned in the beginning and are the matter of the solemn thansgiving in the ensuing Psalm V. 8. Clap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall clap the hands is here applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rivers as an expression of great joy The whole heathen world are here exprest by the several parts of this visible globe Sea and World and Rivers and Hills as before by Earth and Sea and Field and Trees Psal 96. see Note d. and so the joy that is here attributed to each of these being the joy of men in the world is fitly described by those expressions of joy which are frequent among men yet so as may have some propriety to those inanimate parts of which they are literally spoken In triumphs and ovations it is ordinary among men to make a loud and vehement noise and the roaring of the sea is not very unlike that and so likewise the mugitus which hath sometimes been heard to break out from hills in an earthquake and accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a loud noise is here applied to the sea v. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cry vehemently to the hills v. 8. And so the clapping of the hands being a token of delight and approbation and the striking or dashing of the water in a river being for the noise of it a resemblance of that the rivers are here said to clap their hands The Chaldee saith Schindler explain it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall strike or play on the timbrels with the hand but sure that is a false reading of the Chaldee the more emendate Copies reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let the rivers clap their hands together c. and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall clap the hand The same phrase is used of trees Isa 55.12 and there both Chaldee and LXXII agree in the rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall clap the hand or applaud with the boughs the clashing of boughs together in the tree being a like sound to that of clapping of hands The Jewish Arab reads And let the people of the rivers strike or clap their hands and the people of the mountains all of them cry aloud or shout The Ninety Ninth PSALM The ninety ninth Psalm anciently attributed to David seems first to refer to his quiet establishment in that Throne to which God had chosen him but prophetically also as the former to the kingdom of the Messias 1. THE Lord reigneth let the people tremble he sitteth between the Cherubims let the earth be moved Paraphrase 1. The omnipotent God of heaven that God that hath promised to be present in his sanctuary and appointed the Cherubims to be placed covering the propitiatory thereby to denote his presence there to all that seek him and pray to him hath at length been pleased to shew forth his power in behalf of his servant David hath discomfited the Canaanites and Jebusites and other his heathen enemies and now quietly seated him in his throne a lively image of his erecting the Messias's kingdom in mens hearts and so shall firmly continue in despite of all commotion or opposition whatsoever The gates of hell shall not prevail against the Church the spiritual kingdom of Christ here 2. The Lord is great in Zion and he is high above all people Paraphrase 2. And herein hath God magnified himself in the â—ight of all the people round about the God that is worshipt and presentiates himself in the Ark now placed in Zion is discerned even by heathen men to be far too strong for any nation to resist or oppose 3. Let them praise thy great and terrible name for it is holy Paraphrase 3. This they now are forced to acknowledge to dread his power and vengeance and confess that it is most justly evidenced on them to the subduing of them and magnifying his people This was more eminently fulfilled in the conversion of the Gentiles to Christ 4. The King's strength also loveth judgment thou doest establish equity thou executest judgment and righteousness in Jacob. Paraphrase 4. All the strength and ability that David hath had to bring him to this height and peace and stability he hath received wholly from God and that God which hath thus holpen him hath done it to this great end to punish sin and set up all manner of vertue casting out and destroying the detestable idolaters severely visiting their unnatural sins upon them and by excellent Laws and Rulers after his own heart indeavouring to advance the practice of all purity and justice and charity among the Jews 5. Exalt ye the Lord our God and worship at his footstool for he is holy Paraphrase 5. O let us all make our humblest united approaches unto him and as they that petition a Prince on earth use to cast themselves prostrate at his feet so let us be prostrate in his sanctuary see v. 9. that place of his peculiar residence where we are appointed to assemble and let us there uniformly adore and praise and magnifie him for this signal act of his glorious goodness and mercy toward us and offer up our prayers and supplications unto him as to one that never fails to make good his promise of hearing and answering the prayers of his faithfull servants which are ardently addrest to him 6. Moses and Aaron among his priests and Samuel among them that call upon his name they called upon the Lord and he answered them Paraphrase 6. Thus hath he constantly dispensed his mercies to his people at the prayer of those holy men whom he hath set over them Three eminent instances there are of it recorded One Exod. 32.11 when at the prayer of Moses God was propitiated after the great provocation of the golden calf A second Numb 16.46 when upon Aaron's making the atonement for the people in the business of Coreh the plague was stayed A third 1 Sam.
of him that sent me i. e. he follows that task incumbent on him from his Father and his doing so supplies the place of eating he doth this instead of that and so Psal 80.5 Thou feedest them with the bread of tears givest them tears to drink i. e. they weep and fast or eat nothing And so that is the utmost importance of this whole verse mourning and fasting accompanied with ashes the ceremony and tears a natural consequent of both these V. 10. Lifted up What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast lifted me up c. is to be judged by the immediate antecedents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indignation and wrath by those is meant a vehement displeasure and anger and in God in whom anger is not found effects that bear analogy with those which proceed from angry men To such it is ordinary to cast to the ground any thing that they are displeased with and when the displeasure is vehement to lift it up first as high as they can that they may cast it down with more violence and dash it in pieces by the fall And this is the meaning of the phrase here and so is a pathetical expression of his present affliction heightned by the dignity of the publick Office wherein Nehemiah was at the time of writing this mournfull Psalm Nehem. 1.1 and 2.1 The greater his place was at Shushan the deeper this sorrow for his countrey-men and for Jerusalem Nehem. 1.3 pierced him whereupon he complains that God by way of indignation hath dealt with him as those that take an earthen vessel and throw it against the pavement and that they may beat it to pieces the more certainly lift it up first as high as they can to throw it down with more violence This the LXXII have fitly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin elevans illisisti me having lifted me up thou hast dasht me to pieces The Jewish Arab reads as if thou hadst carried me and then cast me to them V. 14. Take pleasure in her stones The fullest meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be fetched from the promise of God to the Jews Lev. 26.41 that when they are carried captive by the heathens and there pine in the enemies land if they shall confess their iniquity and if their uncircumcised heart be humbled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we reade and accept of the punishment of their iniquity then will God remember his Covenant with Jacob c. and remember the land In those words it is certain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as we render it the punishment of iniquity see 1 Sam. 28.10 and such surely was the demolishing of the Temple the ruine of that fabrick which is here exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her stones i. e. rubbish or heaps of the ruinated stones of the Temple So that in what sense soever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in Leviticus applyed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment of iniquity in the same it must be taken here where 't is applied to the stones or ruines of the Temple and that is sure a passionate resentment with humble melting sorrow to look upon the judgments inflicted assenting to the equity of them In this sense I suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be taken in the thirty fourth verse of that 26. of Levit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then shall the land resent we misrender enjoy her sabbaths speaking of the desolate countrey lamenting and bewailing the loss of those precious opportunities which they formerly had and made not use of And thus in Vespasian's coyn in memory of the conquest of Palaestine there was on one side a woman sitting weeping under a Palm-tree and Judaea Capta Jury taken in the reverse And so of this Captivity the Psalmist tells us Psal 137.1 By the waters of Babylon we sat down and wept when we remembred thee O Sion To which kind of melting resentment seeing the promise is made in that place of Levit. that God will then remember the covenant and the land the Psalmist here fitly endeavours to prove that the time is come in which God should have mercy upon Sion v. 13. by this argument for or because thy servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passionately resent her stones c. referring in all likelihood to that promise of God of which that resentment was the express condition As for that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will best be rendred as it is in the future tense they will or shall favour or deal kindly with her dust or rubbish i. e. they now promise most affectionately to repair her ruines according to that of Zorobabel Zach. 4.7 he shall bring forth the head-stone thereof with shoutings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace grace to it or favour favour in accord with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall favour the dust of it here they that now passionately bewail and lament those ruines and their own and their fathers sins as the causes of them shall hereafter joyfully joyn in the repairing thereof and celebrate their finisht work with the same tender though more gratefull or pleasing passion The Jewish Arab thus renders the verse For now thy servants are pleased with the stones thereof contented or contentedly and are tenderly affected towards its dust in honour or honouring it and he explains himself in a note that whereas formerly they set light by the Sanctuary and sinned against it they now sought after it vestigium post oculum an Arabick phrase proverbially signifying the seeking after that which one hath let go magnifying or honouring the dust thereof how much more the building thereof if it might be built V. 23. Weakned From the different acceptions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for answering and afflicting and by reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII have much deformed this ver 22. rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath afflicted or humbled my strength in the way by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he answered him in the way of his strength and the Latin take it from them respondit ei in viâ virtutis suae but the Syriack depart from them and reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They have humbled my strength on earth Then to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath shortned my days the LXXII connect the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will say following and render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin likewise paucitatem dierum meorum nuncia mihi declare to me the paucity of my days And herein the Syriack also agree with them onely the Chaldee divide them and render them aright My strength is afflicted through the labour of the journey of my exile my days are shortned I will say before the Lord. And this is surely the full rendring of the verse The Jewish Arab reads He hath weakned in this way my strength and shortned my age from it i. e. saith
he the way of patience or enduring and calling out on thee and we being in captivity our strength is weakned from or by it or from bearing it by reason of the length of it The Hundred and Third PSALM A Psalm of David Paraphrase The hundred and third Psalm is a solemn acknowledgment of the great and abundant mercies and deliverances of God especially that of pardoning of his sin and not exacting the punishments due to it which must interweave in every mercy or deliverance which is bestowed on sinfull men whose demerits have so much provoked the contrary It was composed by David as 't is thought on a recovery from sickness and is also a prophetick description of the state of Christians under the Gospel 1. Bless the Lord O my soul and all that is within me bless his holy name 2. Bless the Lord O my soul and forget not all his benefits Paraphrase 1 2. When I behold God in himself and his glorious divine attributes but especially in his works of mercy toward me I am obliged with my whole heart and all my most ardent affections of devotion to bless and praise his name for all the mercies and favours which in great bounty he hath afforded me 3. Who forgiveth all thine iniquities who healeth all thy diseases 4. Who redeemeth thy life from destruction who crowneth thee with loving kindness and tender mercies 5. Who satisfieth thy mouth with good things so that thy youth is renewed like the Eagles 6. The Lord executeth righteousness and judgment for all that are oppressed Paraphrase 3 4 5 6. Particularly that for some time having corrected me for my good to bring me to repentance he hath now returned to me in mercy pardoned my sins which most justly deserved this his wrath and withdrawn his punishments from me and not onely rescued me from the greatest dangers hanging over my life out of the bowels of his compassion to his distressed creature but restored me to a perfect health and to a most prosperous condition a confluence of all mercies to surround me and satisfie all my desires and so made my old age like that of the Eagle when she hath moulted the old and comes out furnished and adorned with new young plumes as fresh and flourishing as in youth it ever had been hereby exercising that signal property of his to vindicate the cause of all those that suffer injuries to punish the oppressor and relieve those that are not able to defend themselves 7. He made known his ways unto Moses his acts unto the children of Israel 8. The Lord is mercifull and gracious slow to anger and plenteous in mercy Paraphrase 7 8. Thus did he once proclaim his name to Moses and the Israelites Exod. 34. and therein his glorious nature and the manner of his dealing with men all exactly according to the rules of the most abundant mercy in giving and forgiving and sparing long and never sending out his thunderbolts or destructions till our provocations continued in impenitently extort and force them from him 9. He will not always chide neither will he keep his anger for ever 10. He hath not dealt with us after our sins nor rewarded us according to our iniquities Paraphrase 9 10. And this is God's constant course though he rebuke and express his just displeasure and punish us for our sins yet upon our reformation and serious return to him he takes off his punishing hand again and will not proceed with us according to that measure that our sins might justly expect from him 11. For as the heaven is high above the earth so great is his mercy toward them that fear him Paraphrase 11. On the contrary to them that love and fear and serve him faithfully his mercy is most abundantly poured out as much above the proportion of their services as heaven is above the earth nay infinitely more there being indeed no proportion between them 12. As far as the East is from the West so far hath he removed our transgressions from us Paraphrase 12. And by that mercy of his it is that at this time he hath so perfectly reconciled himself to us and freed us from the punishments due to our sins 13. Like as a father pitieth his children so the Lord pitieth them that fear him Paraphrase 13. And so he constantly will deal with all that sincerely return from their sins to new obedience having the bowels of a father to all such which will never permit him to be wrath with penitents to scourge but rather compassionate that child that reforms that for which the punishment was sent 14. For he knows our frame he remembreth that we are dust Paraphrase 14. For he knows and considers the frailness and fickleness and great infirmities of our lapsed sinfull nature our first original out of the dust of the earth an emblem of our meanness and vileness to which the corruption introduced by Adam's first sin see note on Psal 51.3 and hereditarily derived to us hath added wicked inclinations which oft betray us to actual sin if we do not strictly watch and guard our selves and such is our weakness in this lapst state that the most perfect being not able to keep always upon so diligent and strict a watch do oft slip and fall All which God is graciously pleased to weigh and not to deal in rigour with us to punish us or to cast us out of his favour or withdraw his grace from us for every sin that we commit through this weakness but in all his proceedings with us to make an allowance for such sins as are committed through infirmity sudden surreption continual incursion of temptations c. and for these to afford his mercy in Christ to all that sincerely endeavour his service and do not indulge themselves to any deliberate sin 15. As for man his days are as grass as a flour of the field so he flourisheth 16. For the wind passeth over it and it is gone and the place thereof shall know it no more 17. But the mercy of the Lord is from everlasting to everlasting upon them that fear him and his righteousness unto childrens children 18. To such as keep his covenant to those that remember his commandments to doe them Paraphrase 15 16 17 18. Man is a pitifull weak feeble frail creature fit to be compared with the most short-lived herb or flour which in its height of flourishing is suddenly blasted and destroyed and gone never to return again And herein is the infinite mercy of God toward his servants to be seen that it is much more durable than their lives If they adhere faithfully to him in constant loyalty to his precepts perform their part of the Covenant made with him that of uniform sincere though not of never-sinning obedience his mercies shall continue to them even after death and then what matter is it how short their present life is to their persons in eternal
locusts Exod. 10.4 came and swept utterly away v. 5. 36. He smote also the first-born in their land the chief of all their strength Paraphrase 36. In the last place he sent his destroying Angels in the depth of the night to kill every first-born the prime and stoutest and most valued both of man and beast through all the land from Pharaoh to the meanest person in Aegypt ch 11.5 and 12.29 37. He brought them forth also with silver and gold and there was not one feeble person among their tribes Paraphrase 37. And upon this last judgment they were urgent and importunate to have them gone Exod. 12.31 33. And the children of Israel took all the houshold-stuff that they had and God gave them favour in the sight of the Aegyptians Exod. 11.3 and 12.36 so that they lent them many rich jewels and denied them nothing that they required Exod. 12.35 36. And one circumstance more there was very considerable that at this time of their going out in this haste there was not one sick or weak person among all the people of Israel not one by impotence or sickness disabled for the march but all together and in one host or army went out from the land of Aegypt which strange remark of Gods providence though it be not exprest in the story is yet intimated Exod. 12.41 38. Aegypt was glad when they departed for the fear of them fell upon them Paraphrase 38. And now the Aegyptians were instructed by their plagues not onely to be content to lose these their so profitable servants but even rejoyced and lookt upon it as a deliverance to themselves that they were thus rid of them and so as they hoped of the sufferings which the deteining them against Gods command had brought upon them So terribly were they amated at the death of their first-born that they cryed out they were all but dead men if they did not presently atone God by dismissing them Exod. 12.33 39. He spread a cloud for a covering and fire to give light in the night Paraphrase 39. In their march God conducted them in a most eminent manner by his Angels in a cloud encompassing their hosts and that cloud so bright and shining that in the dark of the night it lighted them and gave them an easie passage Exod. 13.21 22. 40. The people asked and he brought quails and satisfied them with the bread of heaven Paraphrase 40. As they past through the wilderness of Sin and wanted food and murmured God pardoned their murmuring and furnished them with quails a most delicious sort of flesh and instead of corn for bread he sent them down in a showre from heaven bread ready drest or prepared and thence called Manna and that in such plenty that every man had enough Exod. 16.16 41. He opened the rock and the waters gushed out they ran in the dry places like a river Paraphrase 41. At Rephidim when they murmured for water Exod. 17. God appointed Moses to strike the rock in Horeb v. 6. and there came out water in such plenty that it ran along see Psal 78.20 and as the Jews relate attended them in a current or stream through the drought of the desart so that we hear no more of their want of water till they came to Cadesh see note on Cor. 10. b. and then took a contrary way in their journeying 42. For he remembred his holy promise and Abraham his servant Paraphrase 42. And all this an effect of his own free mercy in discharge of his promise made to Abraham whose fidelity to him God was pleased thus to reward upon his posterity 43. And he brought forth his people with joy and his chosen with gladness 44. And gave them the lands of the heathen and they inherited the labour of the people Paraphrase 43 44. And so at length having brought out his people with so much glory victorious and triumphant out of Aegypt he possest them of the promised Canaan cast out the old inhabitants before them for their pollutions and idolatries and planted this his peculiar people in their stead 45. That they might observe his statutes and keep his laws Praise ye the Lord. Paraphrase 45. And all this not that they should indulge to riot and imploy their plenty in lusts and pleasures or grow fat and wanton but that being thus richly supplied wanting no manner of thing that is good having nothing of encumbrance or diversion but on the contrary all kinds of encouragements to piety they should therein constantly exercise themselves according to the ingagements and obligations incumbent on those that had received such a succession of miracles of mercies from God a type of that duty now incumbent on us Christians upon far greater and more considerable obligations that especially of our redemption by Christ from the power as well as the guilt of sin and return him the tribute of sincere obedience for ever after approve themselves an holy peculiar people to him zealous of good works And in so doing let us all indeavour uniformly to praise and magnifie and glorifie the name of God Hallelujah Annotations on Psal CV V. 3. Glory ye That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the reciprocal conjugation is yet to be here rendred in the active sense is agreed on both by the Chaldee and Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the former praise in his name and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praise to his name where as ב in so ל to is certainly a Pleonasme as v. 15. both ב and ל are in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his anointed and his prophets and the whole phrase signifies no more than the Latin of the Syriack expresses Laudate nomen sanctitatis ejus praise the name of his holiness just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 believing God and in God are all one the preposition being abundant very frequently The LXXII indeed and the Latin reade it in the passive sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laudamini in nomine sancto be ye praised in his holy name but this certainly without any propriety of expression the praises of God and not of our selves being the duty to which we are invited in this Psalm V. 4. His strength For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength the LXXII seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strengthened and accordingly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin confirmamini be confirmed and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be strengthened and so the sense would well bear seek the Lord and be confirmed let all your strength be sought from him so the Jewish Arab Seek the Lord and seek that he would strengthen you or strength from him or you shall certainly be strengthened if by prayer you diligently seek him But we need not change the reading for the gaining this sense This Psalm was composed for the constant use of the Sanctuary and then 〈◊〉 〈◊〉
provoked his spirit so that he spake unadvisedly with his lips Paraphrase 32 33. Before this is set down Num. 20. another murmuring of our Fathers against God occasioned by some want of water at Meribah a place so called from their chiding and contending with Moses where in their rage they wished they had died in that former plague Numb 11.13 And this their peevishness was a provocation to Moses who though he were a meek man brake out into a passionate speech v. 10. Hear ye now ye rebels shall we fetch you water out of this rock Wherein as he spake with some diffidence as if it were impossible to fetch water out of the rock when God had assured him v. 8. that at his speaking to the rock it should bring forth water sufficient for them all and is accordingly challenged of unbelief v. 12. so he seems to have assumed somewhat to themselves shall we and so did not sanctifie God in the eyes of the people of Israel v. 12. did not endeavour as he ought to set forth God's power and glory and attribute all to him And this passionate speech cost Moses very dear and was punished with his exclusion out of Canaan v. 12. Deut. 1.35 and 3.26 and 4.21 and 34.4 34. They did not destroy the nations concerning whom the Lord commanded them 35. But were mingled among the heathen and learned their works 36. And they served their idols which were a snare to them 37. Yea they sacrificed their sons and daughters unto devils 38. And shed innocent blood even the blood of their sons and of their daughters whom they sacrificed to the idols of Canaan and the land was polluted with blood 39. Thus were they defiled with their own works and went a whoring with their own inventions Paraphrase 34 35 36 37 38 39. After all this when at length they were come into the promised land and had received particular command Deut. 7.2 that they should utterly destroy all the idolatrous inhabitants thereof for fear they should be inveigled by them and drawn away to their idol-worship and those abominable pollutions they were infamously guilty of yet contrary to this express command of God's they did not execute this severity they spared them and drave them not out but permitted them to live amongst them Jud. 1.21 and so 't is oft mentioned through that book and by this means they were corrupted and brought into their heathen sins see Jud. 3.6.7 worshipt their Idols and false Gods and observed those abominable rites which infernal spirits had exacted of their worshippers the slaying and sacrificing of men innocent persons yea their own dearest children and so to idolatry and worship of the Devil they added blood-guiltiness of the highest degree the deepest dye even the most barbarous and unnatural and to all these yet farther adding fornication and those abominable sins that those nations were guilty of and for which the land spued them out Lev. 18.28 40. Therefore was the wrath of God kindled against his people in so much that he abhorred his own inheritance Paraphrase 40. This great sin adding to all the former provocations most justly inflamed the vehement anger and displeasure of God against this people of which he had before resolved and promised Abraham that he would own them for ever as his peculiar and so a long while he did and bare with them very indulgently but they growing still worse and worse 't was but reasonable and according to the contents of his not absolute but conditionate covenant at length to reject and cast them off or withdraw his protection from them 41. And he gave them into the hands of the heathen and they that hated them ruled over them 42. Their enemies also oppressed them and they were brought in subjection under their hand Paraphrase 41 42. And accordingly so he did he suffered the heathen nations about them to invade and overcome them the King of Mesopotamia Jud. 3.8 who had dominion over them eight years the Midianites and Amalekites Jud. 6.3 the Philistims and Amorites Jud. 10.6 the Philistims Jud. 13.1 43. Many times did he deliver them but they provoked him with their counsel and were brought low for their iniquity Paraphrase 43. In each of these destitutions and oppressions God still reteined his wonted respect to them so far as from time to time to raise them up Captains to undertake their battels and to rescue them out of their oppressors hands but then still again they fell to their sinfull idolatrous courses and again forfeited and devested themselves of God's protection and were again subdued by the same or some other of their heathen neighbours 44. Nevertheless he regarded their affliction when he heard their cry 45. And he remembred for them his Covenant and repented according to the multitude of his mercies 46. He made them also to be pitied of all those that carried them captives Paraphrase 44 45 46. And yet then also he did not utterly destitute them but in their times of distress and flying to him for succour he looked upon them with pity again remembred the covenant made with their Fathers and in infinite mercy returned from his fierce wrath and so inclined the hearts of those that had conquered them that instead of increasing they compassionated their miseries 47. Save us O Lord our God and gather us from among the heathen to give thanks to thy holy name and to triumph in thy praise Paraphrase 47. O blessed Lord be thou now pleased to return our captivity to reduce us from the hands of our heathen enemies that we may live to enjoy those blessed opportunities of making our most solemn acknowledgments to thee and blessing and magnifying thy holy name in this or the like form 48. Blessed be the Lord God of Israel from everlasting to everlasting and let all the people say Amen Praise ye the Lord. Paraphrase 48. To the almighty Lord of heaven and earth that hath made good his covenant of mercy to all his faithfull servants be all honour and glory from all and to all eternity And let all the world join in this joyfull acclamation adding every one his most affectionate Amen and Hallelujah Annotations on Psal CVI. Tit. Praise the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here no part but onely the title of this Psalm This appears by two competent evidences 1. By the joint suffrage of all the ancient Translators of which the Syriack renders it not at all but in stead of it gives as their use is a large syllabus or contents of the Psalm but the Chaldee retein it as a title and the LXXII and Latin retein the Hebrew words putting them into one in the direct form of a title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alleluja and the Arabick more expresly such a Psalm noted with the title of Alleluja 2. By express testimony of Scripture 1 Chron. 16. There we reade v. 7. On that day David delivered first not this Psalm as we
Then they cried unto the Lord in their trouble and he saved them out of their distress 14. He brought them out of darkness and the shadow of death and brake their bands in sunder Paraphrase 10 11 12 13 14. In like manner is he pleased to deal for those that are in prison and expectation of present death when in this valley of Achor they fly to him for rescue 'T is most just and so most ordinary with God to deliver men up to be chastised for their sins when they are so proud and stout as to resist or neglect the commands of God 't is but seasonable discipline to exercise them with afflictions to bring distresses upon them persecution imprisonment c. thereby to teach them that necessary lesson of humility And if then they shall speedily return to him that strikes and with obedient penitent hearts and fervent devotions indeavour to attone him he will certainly be propitiated by them and deliver them out of their distresses be they never so sharp and in the eye of man irremediable 15. O that men would praise the Lord for his goodness and for his wonderfull works to the children of men 16. For he hath broken the gates of brass and cut the bars of iron in sunder Paraphrase 15 16. This certainly is another act of his special and undeserved bounty and withall an instance of his omnipotence thus to rid them of those gyves that none else can loose to preserve those that in humane judgment are most desperately lost and abundantly deserves to be acknowledged and commemorated by us 17. Fools because of their transgression and because of their iniquity are afflicted 18. Their soul abhorreth all manner of meat and they draw near unto the gates of death 19. Then they cry unto the Lord in their trouble he saveth them out of their distresses 20. He sent his word and healed them and delivered them out of their destructions Paraphrase 17 18 19 20. So again when the follies and stupidities of men betray them to wilfull sins and God punisheth those with sickness and weakness brings them so low that nature is almost wholly exhausted in them and present death is expected if from their languishing bed they shall apply themselves to the great and sovereign Physician forsake the sins that brought this infliction upon them and thus timely make their solid peace with heaven and then pray themselves and others see Jam. 5.14 15 16. Ecclus 38.9 imploring his gracious hand for their recovery there is nothing more frequently experimented than that when all other means fail the immediate blessing of God interposeth for them and restores them to life and health again 21. O that men would praise the Lord for his goodness and for his wonderfull works to the children of men 22. And let them sacrifice the sacrifice of thanksgiving and declare his works with rejoycing Paraphrase 21 22. And this certainly is a third instance of God's infinite power and goodness this of unhoped unexpected cures of the feeblest patients which exacts the most solemn gratefull acknowledgments from those that have received them from his hand 23. They that go down to the sea in ships and doe business in great waters 24. These see the works of the Lord and his wonders in the deep 25. For he commandeth and raiseth the stormy wind which lifteth up the waves thereof 26. They mount up to the heaven they goe down again to the depths their soul is melted because of trouble 27. They reel to and fro they stagger like a drunken man and are at their wits end 28. Then they cry unto the Lord in their trouble and he bringeth them out of their distress 29. He maketh the storms a calm so that the waves thereof are still 30. Then are they glad because they be quiet so he bringeth them unto their desired haven Paraphrase 23 24 25 26 27 28 29 30. So again the great navigators traffickers and merchants of the world when in their voyages by sea they meet with terrible amazing tempests wayes that toss their ships with that violence as if they would mount them into the air and at another turn douse them deep into the vast Ocean as if they would presently overwhelm them and the passengers are hereby stricken into sad trembling fits of consternation and amazement and expectation of present drowning in this point of their greatest danger they oft experiment the sovereign mercy and power of God and receive such seasonable returns to their devout prayers that they find the storm presently turned into the perfectest calm and by the friendliest gales are safely wafted to that port which they designed to sail to 31. O that men would praise the Lord for his goodness and for his wonderfull works toward the children of men Paraphrase 31. And this certainly is a fourth most eminent instance of God's infinite power and goodness which exacts our most fervent offerings of praise and thanksgiving 32. Let them exalt him also in the congregation of the people and praise him in the assembly of the Elders Paraphrase 32. And not onely such as are sent up to God from our single breasts or closets but it deserves the most solemn publick commemorations in the Temple in the united laâ—ds of the whole congregation Elders and people answering one the other 33. He turneth rivers into a wilderness and the water-springs into dry ground Paraphrase 33. The same act of his power and providence it is to convert the greatest abundance of waters into perfect drought 34. A fruitfull land into barrenness for the wickedness of them that dwell therein Paraphrase 34. Thereby to punish those with utter sterility and fruitlesness after the manner of his judgments on Sodom whose plenty had been infamously abused and mispent on their lusts 35. He turneth the wilderness into a standing water and dry ground into water-springs 36. And there he maketh the hungry to dwell that they may prepare a city for habitation 37. And sow the fields and plant vineyards which may yield fruits of increase 38. He blesseth them also so that they are multiplied greatly and suffereth not their cattel to decrease Paraphrase 35 36 37 38. And the same act again it is of his bounty and power together to improve the barrennest desart into the fruitfullest pastures most commodious for habitation and plantations and thither to bring those who had formerly lived in the greatest penury and by his auspicious providence onely without any other observable means to advance them to the greatest height of wealth and prosperity of all kinds making them a numerous and powerfull nation remarkable for the blessings of God upon them 39. Again they are minished and brought low through oppression affliction and sorrow 40. He poureth contempt upon Princes and causeth them to wander in the wilderness where there is no way 41. Yet setteth he the poor on high from affliction and
pleasure in such meditations than in all other the most sensual divertisements and receive great profit and advantage by it 3. His work is honourable and glorious and his righteousness endureth for ever Paraphrase 3. All that he doth is infinitely magnificent and beautifull the works of his creation most admirable and stupendious and so the works of his preservation and providence full of omnipotent greatness and wisedom But above all his justice and purity his detestation of all sin and exact fidelity in all his promises is infinitely to be magnified as that which goes through all his other works 4. He hath made his wonderfull works to be remembred The Lord is gracious and full of compassion Paraphrase 4. The great miraculous works of his providence among us have made such impressions on men as will never be forgotten but recorded and reported for ever and indeed God hath made special ordinances the Passeover c. to that purpose Yea they have given him a title whereby he is known by all the same that he once proclaimed of himself to Moses when he desired to know and discern his nature more perfectly The Lord gracious i. e. a most gracious and mercifull Lord not forward to punish every sin that out of frailty is committed against him but abundant in mercy and loving kindness to all that faithfully adhere to him 5. He hath given meat unto them that fear him he will ever be mindfull of his Covenant Paraphrase 5. He never fails to provide for them that serve and obey him all things that they stand in need of he hath promised never to leave nor forsake such and whatsoever he hath thus by Covenant obliged himself to he will be certain duly to perform Thus did he promise Abraham concerning his posterity in Aegypt Gen. 15.13 and accordingly it was signally performed 6. He hath shewed his people the power of his works that he may give them the heritage of the heathen Paraphrase 6. His providence hath most effectually and eminently been discernible in his dealing with his people the Jews before whom he hath cast out the Canaanites and other inhabitants of seven very fruitfull nations who had exceedingly provoked him with their unnatural sins and given to this his people the quiet possession of them to which they had not the least right or title but from his immediate donation 7. The works of his hands are verity and judgment all his commandments are sure Paraphrase 7. And herein as in all things else his actions have been most just and righteous just vengeance to obdurate sinners as perfect fidelity and performance of his promise to Abraham his servant And so all his appointments both for the rooting out and planting in his menaces and promises are most assuredly performed there is no frustrating of any of them 8. They stand fast for ever and ever and are done in truth and righteousness Paraphrase 8. Being once ratified and confirmed by him they are sure to have that exact uprightness in them that they remain steady and immutable 9. He sent redemption to his people he hath commanded his covenant for ever holy and reverend is his name Paraphrase 9. And the like wonderfull act of power and mercy and fidelity was it in God that he rescued and brought out the seed of Abraham to whom his promises were made from the slavery of Aegypt an emblem of our greater redemption from the bondage of Sin and Satan wrought by his own Son and by a mighty hand made good his promises to them of bringing them into Canaan Thus firm and inviolable are all God's pacts and agreements made with his people to whom as his mercies are most admirably firm and for ever to be acknowledged with thanksgiving so his judgments are most dreadfull and formidable to all that provoke them to fall upon them 10. The fear of the Lord is the beginning of wisedom a good understanding have all they that doe his commandments his praise endureth for ever Paraphrase 10. There is therefore no such excellent prudential course as the preserving in our breasts a just and due reverence of God an awe to his laws and a dread to his judgments and when all is considered this will be found the prime wisedom And the reason is clear The Law of God is the declaration of those things which are most our concernments to know his commandments bring all profitable knowledge and judgment to them that carefully set themselves to and are daily exercised in the practising of them They that constantly guide their lives according to those divine directions will soon discern experimentally what others at a distance never dream of that the practice of his precepts is of all other things most for their turns most agreeable to all their interests both in this and another world And so for that most eminent mercy of such his divine and most excellent precepts as well as for other parts of his Covenant his grace and mercies all possible praise is for ever due to his most holy name Annotations on Psal CXI V. 1. Praise ye the Lord What was observed and competently proved note on Psal 106. that Hallelujah was no part but onely the Title of the Psalm is applicable to this also and more that follow and is here most clearly demonstrable For this Psalm as also the next is one of those that are composed with exact respect to the order of the letters of the Alphabet And it is S. Hierom's true observation that this Psalm is the first which is purely Alphabetical the 25th and others which are well-nigh such failing or abounding in some Letter whereas this leaving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Title begins with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the 112. doth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in very short metre goes on exactly according to the letters of the Alphabet which it could not be imagined to do if it began with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallelujah V. 1. Vright Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upright 't is Kimchi's observation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is an appellative of Israel as Numb 23.10 Let me die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death of the upright And so they are called by a name of much affinity with this Jesurun in the notion and by analogy as in the New Testament the Christians are called Saints V. 2. Sought out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seek investigate search is used for meditating studying and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a school or place for study of the Law and in Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Academy or Vniversity and accordingly 1 Cor. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inquirer is the student he that spends his time in searching and finding out difficulties see Notef. on that place and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here applied to the great works of God may be rendred are studied or meditated on 〈◊〉
patient that which opens or which is opened If we take it in the latter sense then the opening of God's words is the explaining them so the Jewish Arab renders Because the opening of thy word inlighteneth O thou that makest the simple to understand And so the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood both by the Latin and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 open thy word and illuminate saith the one and declaratio verborum tuorum illuminat the declaring of thy words doth illuminate saith the other But if it be in the sense of thy word being the agent then 't is the opening our eyes wrought by thy word and that seems to be the more genuine meaning of it that God's word by opening our minds gives light to them teacheth them those things which naturally they did not could not know till they were thus illuminated And the Chaldee favours who renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sculpture or impression of thy word illuminates which evidently refers to the Vrim whose name is derived from light and therefore will with full propriety be said to enlighten which surely the LXXII likewise reflected on when they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word by them used constantly to translate Vrim V. 139. Consumed me The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as it signifies to consume and so is here rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath melted me or by melting consumed me and by the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cruciated me so it signifies also to bind press constrain in the notion wherein 't is said of Paul Act. 18.5 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was constrained or prest in spirit Thus the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath constrained me And this is the most probable acception of it zeal having that faculty of pressing and forcing expressions from one either of grief or indignation or the like as the occasion requires V. 148. Night-watches The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep guard watch signifies indifferently any of the three watches into which the night was divided the evening watch or beginning of the watches or first watch Lam. 2.19 the middle or night watch Jud. 7.19 and the last or morning watch Exod. 14.24 And to the last of these the context here inclines it so as it may agree with the dawning of the morning v. 147. and be fitly joyned with preventing which sure in both verses signifies rising betimes so it is proper to the morning not evening watch The Chaldee indeed gives it a greater latitude and reads the watches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the morning and evening both but the LXXII reade expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 early in the morning V. 165. Offend them The Hebrew here reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as the LXXII literally reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no scandal to them by scandal meaning any thing that may wound or hurt or cause them to fall in their journey in the threefold notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXXII here use and is perfectly parallel to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a stumbling-block and a snare and a gall-trap The meaning of it will be best understood by comparing it with the like phrase 1 Joh. 2.10 He that loveth his brother abideth in light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is no scandal in him or to him the light wherein he abides will so assist him in every part of his march that he shall be free from those dangers which are parallel to the snares and stumbling-blocks and gall-traps which they that travail in the dark are subject to There the scandals are means of betraying the soul into sin temptations and no scandal to them signifies their security from those temptations that others so frequently are overcome by And so here as the great peace in the beginning of the verse according to the Hebrew notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes all manner of prosperity and felicity that especially wherein the soul is concerned so the no scandal to them is the immunity from temptations and snares i. e. from sins to which temptations are designed to bring men and this is the security which the love of God's commandments will give men when nothing else will The Chaldee here reade there is no scandal to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world to come meaning no mischief punishment of sin but the Syriack there is to them no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infirmity sickness disease the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sickness either of body or minde and so is most applicable to sin the disease of the soul V. 168. Before thee What is the meaning of a man's ways being before God will best be judged by other parallel phrases such are walking before God or in his sight and that signifies to live piously and so as is accepted by him And then here though it is certain all men's actions are seen by God and done in his sight yet his ways being before him will best be interpreted walking or living piously The Hundred and Twentieth PSALM A Song of Degrees The hundred and twentieth is a Prayer against calumniators and malicious persons and a complaint of the infelicity of such companions It seems to have been first formed by David in relation to Doeg 1 Sam. 22. and to have been after made use of in relation to the Captivity and is called a Psalm of Ascents because it was appointed to be sung by the Levites on some place of advantage with elevation of voice 1. IN my distress I cried unto the Lord and he heard me Paraphrase 1. Blessed be the name of the Lord God for all his mercies vouchsafed unto me I was in great distress and accordingly addrest my self to God for his relief and he was pleased to give ear unto me 2. Deliver my soul O Lord from lying lips and from a deceitfull tongue Paraphrase 2. And this was the summ of my prayer O blessed Lord I am fallen into the midst of calumniators and malicious false persons who by treachery and deceit are resolved to destroy me if thou Lord be not graciously pleased to deliver me out of their hands 3. What shall be given unto thee or what shall be done unto thee thou false tongue Paraphrase 3. All the good that is to be had by such company is to be wounded incurably and mischieved by them 4. Sharp arrows of the mighty with coals of juniper Paraphrase 4. Their tongues are as piercing as darts red hot in a stout souldiers hands no armour of innocence is fence against them 5. Woe is me that I sojourn in Mesech that I dwell in the tents of Kedar 6. My soul hath long dwelt with him that hateth peace Paraphrase 5 6. O what an infelicity
we reade of the Ark of the testimony 't is in relation to the Decalogue which was kept in the Ark Exod. 25.16 thou shalt put into the Ark the testimony which I shall give thee And so here the testimony to Israel is the command given to that people of going up from all parts of the land to Jerusalem three times a year to the Feasts That is meant in the beginning of the verse Thither the tribes go up not to but by or according to the testimony to Israel the law given to that purpose The preposition indeed is wanting and so must of necessity be supplied rather than to make the testimony the notation of the place viz. the Ark the sense being thus most current Whither i. e. to Jerusalem the tribes go up i. e. all the Jews wheresoever inhabiting according to the testimony or law given to Israel so ל imports to give thanks unto the name of the Lord which was the end of their going up and of the command which required it at the festivals the solemn times of thanksgiving The Chaldee have another notion of it and render it God's testifying to Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that his majestatick presence shall abide among them when they come to confess unto the name of the Lord. But the former rendring is more proper and agreeable And accordingly the learned Castellio reads it ex edito Israelitis oraculo from or by the oracle delivered to the Israelites The Jewish Arab reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is the place of convention to or for Israel taking it in the notion that the words derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have V. 5. Thrones of judgment That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seats for judgment here signifie the Sanhedrim or highest Court of Judicature there can be no question These are said to sit so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally imports at Jerusalem as being the Metropolis of Judea and so the seat of that greatest Council as lesser cities are of the consistories or lesser consessus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgments Matt. 5.22 The onely difficulty is whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thrones for the house of David be but another phrase to express the same thing If it be then the expression is poetical to set down the grandeur of that supreme Sanhedrim that it is a royal judicature and so as it were the seat of the King himself as among us the King's Bench is the title of our great court of judicature where in the King's name judgment is given to the people But 't is more probable that it is added as a third argument of the glory of Jerusalem that there is the regal throne where now David as after him his successours should reside The Chaldee reade it to this sense for interpreting the latter part of the house of the sanctuary they say that there are seats prepared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. for the Kings of the house of David V. 8. Within thee The suffix ב is best rendred with or of or concerning The Chaldee retein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Syriack reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thee or on thee the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or concerning thee all of them joyning it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will speak peace on thee or of thee i. e. bless thee and pray for all God's blessings and felicities upon thee The Jewish Arab I will speak of thy peace or safety The Hundred and Twenty Third PSALM A Song of Degrees The hundred twenty third is a prayer for deliverance from proud insulting enemies and an act of full affiance and dependence on God for it 1. UNto thee lift I up mine eyes O thou that dwellest in the heavens Paraphrase 1. O thou supreme God of heaven to thee I address my prayers on thee I wholly depend for a gracious answer to them in this time of distress and calamity 2. Behold as the eyes of servants look unto the hand of their Masters and as the eyes of a maiden unto the hand of her Mistress so our eyes wait upon the Lord our God untill that he have mercy upon us Paraphrase 2. Whatsoever misery is now upon us comes certainly from thy just chastening hand to that we look and wait and begg and beseech As servants or handmaids when they are chastened by their Lords or Mistresses bear it with all meekness without murmuring or repining onely look to the hand that smiteth them and beseech and importune for release and patiently expect that good time when the offended Lord shall say that it is enough and so withdraw his scourge and return to mercy so have we under all the inflictions that our sins have justly brought upon us from thee behaved our selves under the discipline of thy rod acknowledging the most just original and authour of all our miseries our selves the original and thy justice provoked by our sins the authour of them not looking so much to the instruments or executioners of thy wrath as to that supreme divine hand that smiteth and accordingly applying our selves onely to thee in our prayers and petitions for release when thou shalt see it most expedient for us 3. Have mercy upon us O Lord have mercy upon us for we are exceedingly filled with contempt 4. Our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud Paraphrase 3 4. Be thou therefore now pleased if it may be thy will at length to withdraw thy chastening hand from us to consider the weight of the calamity and tyranny that lies upon us from contumelious and insolent oppressours and now seasonably to send us relief and deliver us out of their hands Annotations on Psal CXXIII V. 2. Look unto the hand What sort of looking it is which is here meant must be judged by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the hand For indeed the original style is elliptical and the word look is not there to be found but is supplied by the sense the eyes of servants to the hand of their lords or masters Now of such lords it is certain as also of the mistress of a family over the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferiour maid-servant that they had power not onely of commanding but of chastising and the latter of these is more frequently expressed by the hand the former more significantly by the eye or tongue the one directing the other commanding And so the eyes of the servant or handmaid to the hand of the lord or mistress may very fitly note the servant under chastisement turning the eyes and looking to the hand that striketh and beseeching importuning mercy And this as an argument of a meek patient and reforming disposition So Isa 9.13 it is objected unto the people that they turned not to him that smiteth them neither do they seek the Lord of hosts And to this sense the
none that requireth or avengeth for my soul none that defends or vindicates it V. 7. That I may praise The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad laudandum to praising may indifferently be rendred either in the first person that I or in the third plural that they may praise i. e. the just in the next words And to that latter sense the following words seem to incline it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in me shall the righteous come about in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for my cause saith the Chaldee shall they come about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just shall make thee a crown of praise say they not come about me or as the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they watch for me in the notion wherein they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expect wait for Job 36.11 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that signifies for me or for my cause on occasion of me come about incompass God believe in him praise his name when so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred they see how graciously God hath dealt with me The Jewish Arab reads And the righteous shall take me for a crown to them The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies so to incompass or come about as when a multitude of people assemble on any occasion so Prov. 14.18 the simple inherit folly but the prudent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall incompass knowledge i. e. seek it and follow it with all diligence and so to incompass God is to frequent his sanctuary devoutly and diligently to make addresses to him The word also in Arabick dialect signifies â—o be multiplied and so it will commodiously be rendred on occasion of me the righteous shall be multiplied when they see thy mercifull returns or dealings toward me The Hundred and Forty Third PSALM A Psalm of David The hundred forty third is a mournfull supplication for deliverance from powerfull enemies and was composed by David as some think at the time of Absalom's rebellion as others more probably and in harmony with the two former at the time of his being pursued by Saul in the Cave of Engedi 1. HEar my prayer O Lord give ear to my supplications in thy faithfulness answer me and in thy righteousness Paraphrase 1. O Lord I beseech thee to hear and answer my requests which my present distresses force me to present to thee and thy abundant grace and promises of never-failing mercy give me confidence that thou wilt favourably receive and perform unto me 2. And enter not into judgment with thy servant for in thy sight shall no man living be justified Paraphrase 2. I know my sins have justly provoked and brought down these pressures on me but thou art graciously pleased to be reconciled with humbled penitent sinners thou hast promised by a covenant of mercy not to charge on such with severity all the sins of which they have been guilty and were it not for that covenant 't were impossible for any frail imperfect sinfull creature such as every meer man is to appear with hope or comfort before thine exact tribunal To this thy promised mercy mine onely appeal lies and having sincerely vow'd to perform unto thee all faithfull be it never so mean and imperfect obedience I can put in my claim founded on thy faithfull promise v. 1. and hope and beg for this seasonable mercy and deliverance from thee 3. For the enemy hath persecuted my soul he hath smitten my life down to the ground he hath made me to dwell in darkness as those that have been long dead Paraphrase 3. For my malicious enemies have calumniated first then persecuted me and now at length brought me to a very sad and dejected estate forced me to hide my self under ground to fly from one cave to another from the cave of Adullam 1 Sam. 22. to the cave of Engedi ch 24. 4. Therefore is my spirit overwhelmed within me my heart within me is desolate 5. I remember the days of old I meditate on all thy works I muse on the work of thy hands Paraphrase 4 5. This hath cast me into great perplexity see Psal 142.3 filled me with a most anxious horrour wherein yet I have been able to support my self by reflecting on thy former mercies and deliverances which thy acts of power have been signally interposed to work for me 6. I stretch forth my hands unto thee my soul thirsteth after thee as a thirsty land Selah Paraphrase 6. To thee therefore I address my prayers with all the earnestness which my distresses can infuse into me The ground that is parcht with heat and drought and gaspes for some showre from the clouds to refresh it is an emblem of me at this time who pant and gasp and call importunately for some refreshment and relief from thee having no other means in the world to which I can apply my self 7. Hear me speedily O Lord my spirit faileth hide not thy face from me lest I be like unto them that go down into the pit Paraphrase 7. O Lord I beseech thee hasten to my relief my present exigences challenge and importune it from thee If thou do not interpose in my behalf I shall suddenly be overwhelmed by mine enemies and destroyed 8. Cause me to hear thy loving kindness in the morning for in thee do I trust cause me to know the way wherein I should walk for I lift up my soul unto thee Paraphrase 8. O be thou graciously pleased to shew forth thy pity and thy bounty timely and speedily to me who have no other refuge to resort to but that of thine overruling sovereign aid in this is my confidence for this I offer up the humblest devotions of my soul O be thou my guide to direct me to that course whatever it is which thou shalt chuse and wilt prosper to me 9. Deliver me O Lord from mine enemies I flee unto thee to hide me Paraphrase 9. Lord to thee do I betake my self as to mine onely refuge under the safeguard of thy protection I desire to secure my self O be thou graciously pleased to afford me that mercy and thereby to rescue me out of mine enemies hands 10. Teach me to doe thy will for thou art my God thy spirit is good lead me into the land of uprightness Paraphrase 10. Above all by thy paternal goodness I beseech thee be thou pleased so to conduct me in all my ways that I may doe nothing but what is perfectly good and acceptable in thy fight To which end Lord let thy gracious and sanctifying spirit the onely fountain and author of all goodness and holiness direct and assist me in every turn and motion of my life and bring me into a steady constant course of all strict and righteous living that antepast or first part of heaven on earth which thou wilt be sure to crown with a state of â—â—â—fect purity and impeccability
fear neither of the desolation of the wicked when it cometh 26. For the Lord shall be thy confidence and shall keep thy foot from being taken Paraphrase 25 26. Being thus safely lodged within the compass of God's providence and protectâ—oâ— thou shalt have no cause to dread the assaults or malice of men the wicked will be ready to malign and invade and so terrifie thee break in upon thee on a sudden and unexpectedly but thou hast a sure guard that will never fail thee as long as thou keepest close to God he will undoubtedly keep close to thee and defend thee from all mischief 27. Withhold not good from h them to whom it is due when it is in the power of thine hand to doe it 28. Say not to thy neighbour go and come again and to morrow I will give when thou hast it by thee Paraphrase 27 28. One duty before intimated v. 13. I shall especially recommend to thee for the securing the foregoing promises of God's safeguard to thee that of charity and mercy to those that stand in need of it and the readiness and chearfulness of performing this when thou art furnisht with ability for it If thou hast plenty and another poor brother wants it is but justice and reason that thou relieve him the law of doing as we would be done to requires it and God hath so unequally dispersed the riches of the world that the rich should account himself God's steward to distribute to the supply of the poor man's wants What therefore is by this tenure from heaven the indigent man's right do not thou defraud him of nor detein it any time from him when his needs exact it It is the part of a covetous-minded man when he is at present very able to give to delay or procrastinate Beware of this when thou art any way tempted to it be as ready and chearfull to give presently as he can be to receive it from thee 29. Devise not evil against thy neighbour seeing he dwelleth securely by thee Paraphrase 29. But be sure thou never so much as entertain any clancular design of hurting any man especially thy neighbour or friend that hath confidence of thy kindness There is nothing more base and odious in the sight of God or man and which shall more provoke the divine protection v. 26. to destitute thee than this falseness and treachery and unprovoked malice 30. Strive not with a man without cause if he have done thee no harm Paraphrase 30. Be thou carefull never to break friendship or fall out with any man or so much as enter disputes of unkindness or quarrels with him unless he have done somewhat unreconcileable with friendship repaid thee injury for thy kindness 31. Envy thou not the oppressour and choose none of his ways Paraphrase 31. Thou hast little reason to look with envy or emulation on the felicities or prosperities of wicked men of those particularly which invade and oppress others and design and sometimes bring in great advantages and encrease to their own heap by the rifling and plundering of others Believe it there is nothing more contrary to a durable prosperity The least or the greatest injustice or rapine whatsoever sin it be of that kind that promiseth most advantage will in fine be found the most blasting and inauspicious very unfit to be the object of thy envy or choice 32. For the froward is abomination to the Lord but his secret is with the righteous Paraphrase 32. And the reason is clear for as all prosperity even of this world is in the hand of God to dispose of so it is certain none have less pretence to his favour the fountain of all good things than these Such transgressors and prevaricators that violate all laws of God and nature and common humanity are most detestable in the sight of God as he withdraws his grace from such so it is to be expected that instead of blessing he shall pursue and curse them blast all their former felicities The just and upright that will doe good to all but injure none the exact conscientious dealers are the men to whom his favour and presence and so blessing belongs and none else have any right or pretence to it 33. The curse of the Lord is in the house of the wicked but he blesseth the habitation of the just Paraphrase 33. Nay not onely the withdrawing of his auspicious influences but the heaping all maledictions and curses upon whole families of the wicked and all their posterity that continue in the ways or make no restitution and satisfaction for the violences of their ancestours is with great reason to be expected from an holy and just Judge all his blessings being meanwhile entailed on just and mercifull men and their progeny 34. Surely he scorneth the scorner but he giveth grace to the lowly Paraphrase 34. For the rule is of eternal truth concerning all God's dispensations both spiritual and temporal which tend to the felicities of this or another life God withholdeth them from all those which presumptuously contemn and violate his law and setteth himself as an enemy profestly against them Onely his humble pliable docible obedient servants have the promise of his continued favour and all the gracious effects of that and the continual supplies and encrease of all good that they can stand in need of in answer to their prayers in all lowliness of heart addrest unto God they being thus qualified to receive and make use of it 35. The wise shall inherit glory but shame shall be the promotion of fools Paraphrase 35. The conclusion then of these premises is that good men shall meet with a sure reward though not as a stipend due to their works yet as an inheritance by a mercifull Father made over to them all comforts and advantages here and eternal glory hereafter but wicked irrational men that despise all laws of piety and justice shall get nothing by all their artifices oppressions c. but reproach and ignominy in this world and eternal confusion of face rejection from the presence of God in another world Annotations on Chap. III. V. 4. Good understanding The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to understand signifies prudence or intelligence but in that sense seems not to fit this place or with any propriety to be joyned with favour which is the favour or kindness of others nor will it easily be resolved in this sense what should be meant by finding good understanding whether with God or man unless the understanding be taken in the passive sense for that whereby God or man considers or esteems or understands him that finds it which is a mere Anglicism and hath nothing of Hebrew propriety in it To avoid this inconvenience it would not be unreasonable to take notice of another notion of the Verb in Hiphil for being happy or prosperous or successfull So Isa 52.13 Behold my servant
forsake it cease from it pass not in it not as we reade pass not by it the Chaldee expresses the מ by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them in their company the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whatsoever place they shall encamp enter not there by way of plain paraphrase but withall probably looking on some other notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as that of otiosum esse for that is resting setting up their station in any place so the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and in the place where they inhabit or dwell pass you not V. 16. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they scandalize not or cause not some body to fall they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sleep not or lie not down to sleep setting that as an usefull explication of what immediately preceded their sleep is taken away not that others take it away but that they take it from themselves they apply not themselves to sleep and thinking this of except they cause to fall sufficiently express'd before by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless they doe some mischief V. 21. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them not depart from thine eyes they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the fountains destitute thee not probably reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the preposition פ and so taking it in another notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for an eye but a fountain And thus the sense is very good and agrees well with the next verse for if the wise man's admonitions are life and health to them that receive them i. e. if they cause both these to them then are they fitly to be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy fountains from whence all good springs out to thee but the Chaldee and all other Interpreters save the Arabick that constantly follow the LXXII reade as we doe with the preposition and so it must signifie eyes After the end of this Chapter the LXXII have a large addition wherein they are followed by the Latin which generally in this book of Proverbs doth not adhere to them in their variations from the Hebrew It is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for God knows the right paths on the right hand but those on the left hand are perverted but he shall make thy paths straight and advance thy steps in peace But neither Chaldee nor Syriack have a word of this And so it is to be looked on as a Scholion though very ancient which some reader had affixt to the Greek Copy pertinent to the business of the verses precedent and as a descant on them CHAP. V. 1. MY son attend unto my wisedom and bow thine ear to my understanding 2. That thou mayst regard discretion and that thy lips may keep knowledge Paraphrase 1 2. Among all the acts of paternal and tender charity to the souls of men there is none more precious and truly valuable than that of communicating saving wisedom and wholsome instruction to them To that end this book is designed and an humble docible heart is required to qualifie any man for the reaping the benefits and fruits of it and if that may be found infinite are the advantages of it for the regulating the affections and the actions and especially the words He that hath throughly imbibed the directions of it will have more savour and taste of good things than ever he had will think that to be the onely true wisedom and affect and regard it as such which is here recommended to him the practice of all duty toward God and man and himself and accordingly his discourse will be savoury and pious professing the joy he tasts in these exercises and desiring to recommend and propagate them to other men 3. For the lips of a strange woman drop as an hony comb and her mouth is smoother than oyl Paraphrase 3. Of this sort is that necessary advice to beware of the flattery and deceits of ill women whose beauty and discourse and conversation and the many allectives which that sex is furnished with are very winning and efficacious promising the greatest pleasures and satisfactions imaginable 4. But her end is bitter as wormwood sharp as a two-edged sword Paraphrase 4. Which if they be believed or hearkened to will in the event prove most contrary to what they promise bring all the sadness and bitterness the most painfull and noxious effects infinitely more sharp and dolorous than the so short enjoyments were apprehended pleasurable 5. Her feet go down to death her steps take hold on hell Paraphrase 5. And beyond the temporal miseries which attend this sin inseparably and indispensably the eternal destruction is most formidable which is the just reward of it and will be sure to overtake it 6. Lest thou shouldst ponder the path of life her ways are moveable that thou canst not know them Paraphrase 6. Nor can any better event be rationally hoped to the temptations which are tendred from such an hand A whore being the most vile and miserable creature in the world engaging her self in a course most diametrically contrary as to all vertue so to all felicity the joys and comforts of this or a better life and prostituting her self to all the dismal uncertainties and ill consequences of an endless insatiate lust which carry her headlong none knows whither into a gulph of endless woe 7. Hear ye me therefore O ye children and depart not from the words of my mouth 8. Remove thy way far from her and come not nigh the door of her house Paraphrase 7 8. This makes it a seasonable and necessary advice to all that fear God or expect good from him in this or another life to all the children of wisedom professours of piety that they be most exactly cautious in this matter that they yield not themselves the least liberty or indulge to the beginnings of this sin that they keep as circumspectly as is possible from entring into the confines of this temptation and on the contrary remove to the greatest distance from all occasions and opportunities thereof 9. Lest thou give thy honour unto others and thy years unto the cruel 10. Lest strangers be filled with thy wealth thy labours be in the house of a stranger Paraphrase 9 10. If this advice be not timely obeyed it will be hard if not impossible to keep out of the snare and in that not onely thy soul but all that is precious to any man is sure to be most ruinously engaged thy reputation utterly destroyed by so base and scandalous and sottish a sin thy body and life it self the one as sure to be decayed the other shortened by this course as it could by falling into the power of the most implacable enemy And for thy wealth and fruit of thy labours and industry and the divine blessing this sin is the certain blasting and consuming of all she that enticeth thee to her unlawfull bed will be sure to lay hold on
saith the Interlinear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are not easie to be known say the LXXII and so the Latin and the Syriack investigabiles secret and investigable or rather she knows not i. e. she wanders she knows not whither so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and she knows not which the learned Castalio well expresses errantibus nescio quo ejus itineribus her goings wandring I know not whither i. e. to all the ill imaginable This sixth verse seems designed as the character of a naughty woman to enforce the former exhortation of not yielding to her most flattering and promising temptations V. 14. In all evil The question here is whether all evil signifie all sin or all misery The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is common to both but the context seems to respect the latter rather the misery being that v. 11. that brings the unclean person to his sad complaints of himself and the foresight of which is used as an argument to deter all men from falling into sin And thus the ancient Interpreters seem to have understood it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all shames i. e. in a most reproachfull ridiculous condition the scorn and laughing-stock of the people and so the Syriack also The Arabick into all misery of which also the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin's in omni malo may fitly be interpreted Were it understood of sin it were then an expression of godly sorrow and a rescue from the power of this sin by repentance But the intention of the writer looks not that way but rather to the sad condition that at last the adulterer finds himself reduced to for want of timely care and therefore that is more probably to be pitched on V. 16. Let thy fountains c. The Hebrew here and v. 17 and 18. reads in the future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be dispersed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be then in the latter part of v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rejoyce c. And thus the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy fountains shall abound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall be and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be Yet the LXXII and the Latin reade in the imperative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them be poured out abundantly as for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not which the ordinary Copies prefix it is visibly an errour in the Scribe which the Alexandrian Copy hath mended and the Arabick appears not to have read V. 19. The loving hind The Hebrew reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hind of loves which the Chaldee and Syriack render literally as the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hind of love as the following phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fole of thy favours the Latin fitly render the sense charissima cerva gratissimus hinnulus the most dear and most acceptable This therefore is to be preferred before our reading in the active the loving hind The onely difficulty is whether this do not refer to the custom of Princes and great persons to have such creatures tame to accompany them wherein they took pleasure And thus sure the LXXII and Latin understood it who for the roe reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hinnulus in the masculine But the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the feminine and then the most obvious interpretation may be best that his wife shall be to him the continual most delightfull companion of life of whom he is never weary as the stag or other such male creature of the field is always pleased and never weary of the company of his belovedâ—mate some female with which he hath long associated V. 2. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let thy lips preserve knowledge the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the understanding of my lips is commanded thee or as other copies have it which the Arabick also follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I command or appoint thee the understanding of my lips It seems they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my lips for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy lips and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I command was but expressive of the imperative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them keep V. 3. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and smooth above oyle is her palate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Symmachus they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a time she fattens thy palate But I make no doubt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for favour or by way of flattery should be the reading though the Arabick reading for a short time shew that the other was read at the time of that translation For as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies smoothing and flattering and so is used Prov. 7.5 as here concerning the strange woman so the LXXII there render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if she set upon thee with words for favour i. e. flattering speeches so chap. 28.23 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that flattereth with his lips they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that hath grace i. e. flattery in his tongue so Ezek. chap. 12.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophecying things for favour or flattering divines And then this being the reading their interpretation is no unfit paraphrase of the passage though it be not a literal rendring of it she fattens thy palate for favour i. e. she flatters thee extremely which is all one with her mouth is smoother than oyle V. 5. For Her feet go down to death c. they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the feet of folly by which word sins of that kind viz. uncleanness are frequently meant lead those that use it after death to hades but the footsteps thereof are not susteined merely by way of paraphrase wherein yet the double signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is respected which as it signifies to apprehend or lay hold of so it signifies also to sustein or support V. 18. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessed they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee alone perhaps reading as v. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee alone perhaps onely by way of paraphrase accounting that wife onely the happy fountain which was kept proper to the husband So v. 19. instead of let her breasts satisfie thee at all times they reade by way of paraphrase clearly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let her company with thee let her be accounted thy peculiar let her associate with thee at every season In the end of that verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ravisht always they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being carried about with her love thou shalt be long-liv'd rendring the adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continually by carried about and reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it had been from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to multiply or encrease so v. 20. they render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thou much whereby they do
the trouble to mortifie his own unruly appetites is soon overrun and laid waste by them All these sorts of misery though he expects them not but in confidence of safety goes on in his idle slothfull course will when he little thinks of it knock at his door as a traveller or way-goer to an host that knows nothing of his coming and when it comes it comes with a vengeance there is no way of resisting and as little of supporting it This traveller is stout and armed and will force his entrance and lay all waste where he enters 12. A naughty person a wicked man walketh with a froward mouth Paraphrase 12. Among other most noxious effects of idleness and unprofitableness one deserves to be taken notice of and most carefully avoided that of whispering and backbiting calumniating and detracting labouring nothing so much as to deprave and defame the actions of other men This is an eminent fruit of sloth and wickedness combin'd together and a most diabolical sin 13. He winketh with his eyes he speaketh with his feet and teacheth with his fingers Paraphrase 13. Such an one when he hath nothing of weight to say against a man will by significative gestures of all sorts give intimations of some grand matters and so perswade others without laying any particular to his charge that he is a most pestilent fellow 14. Frowardness is in his heart he deviseth mischief continually he soweth discord Paraphrase 14. His thoughts which have no good business to take them up are continually imployed in projecting what mischief he may doe and are never more gratefully busied than when he is a causing debate among neighbours One such person in a City is enough to embroil the whole and put it into a tumult 15. Therefore shall his calamity come suddenly suddenly shall he be broken without remedy Paraphrase 15. And as to idle persons v. 11. so to this above all a proportionable vengeance is to be expected He that is of this temper seldom fails to be met with in his kind to fall unexpectedly by some secret hand parallel to the secrecy of his detracting whispering humour and when he falls he can never be recovered again he perishes unpitied unregarded 16. These six things doth the Lord hate yea seven are an abomination to him 17. A proud look a lying tongue and hands that shed innocent blood 18. An heart that deviseth wicked imaginations feet that be swift in running to mischief 19. A false witness that speaketh lies and him that soweth discord among brethren Paraphrase 16 17 18 19. And there is all reason for this for as there be seven sins which be very hatefull to God so this is a compound of five if not of all seven of them The seven are these 1. pride or haughtiness 2. lying or fraudulence 3. guilt of blood 4. malice or projecting of evil 5. a pleasure in mischieving any 6. false witness or calumny 7. causing of discord or debates among those that live friendly together Of these the second the fourth the fifth the sixth and seventh are evidently in this of the detractour or calumniatour see v. 12 14. And that pride is the root of it and blood-guiltiness the effect of it cannot be doubted the pride and high opinion of our selves and desire to be esteemed above all constantly inciting us to defame others and the debates and discord which are caused by back-biting ending generally in feuds and the bloodiest murthers And this is a competent indication how odious this sin is and how punishable in the sight of God 20. My son keep thy father's commandment and forsake not the law of thy mother 21. Bind them continually upon thy heart and tie them about thy neck 22. When thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee 23. For the commandment is a lamp and the law is light and reproofs of instruction are the way of life 24. To keep thee from the evil woman from the flattery of the tongue of a strange woman Paraphrase 20 21 22 23 24. In the next place a principal caution there is for all young men of which they are to take an extraordinary care 'T is that which all parents timely warn their children of and it concerns them to lay it up and never forget it to carry it continually about with them as the Jews do their Phylacteries that it may be a perpetual memorative never out of their sight If they doe so they will have the comfort and benefit of it at home and abroad sleeping and waking in all the varieties of their life they will see and discern that timely which they that discern not run into all the most noxious and ruinous courses And what is this so important a caution thus pompously introduced Why onely this that thou be sure to keep thee from that horrible sin of fornication or adultery and not suffer thy self by whatsoever flatteries and deceits by soft and fair speeches the common address of whores to be seduced and ensnared in it 25. Lust not after her beauty in thine heart neither let her take thee with her eye-lids 26. For by means of a whorish woman a man is brought to a piece of bread and the adulteress will hunt for the precious life Paraphrase 25 26. Whatever allurement is in her beauty that may warm and attract thy love whatever invitation in her behaviour and amiableness of her looks or address thou art most nearly concerned to guard and fortifie thy self that thou beest not captivated thereby that thou permit not any unclean desire to kindle so much as in thine heart for as that is adultery in the eyes of that God that requires purity of the heart as well as actions see Matt. 5.8 28. so most sad and dismall are the effects of this passion as by many thousand examples hath been evidenced both in relation to mens estates and also their lives Many great estates have been utterly ruin'd and brought to the smallest pittance by that sin and many bodies have been exhausted and brought to noisome diseases and untimely death the very life and soul and whatsoever is most precious is the prey that this vulture gorges herself on 27. Can a man take fire in his bosome and his clothes not be burnt 28. Can one go on hot coals and his feet not be burnt 29. So he that goeth in to his neighbour's wife whosoever toucheth her shall not be innocent Paraphrase 27 28 29. It is as imaginable that a man shall put fire in his bosome or walk upon live coals and receive no harm from them either to his garments or his flesh as that a man shall adventure on this sin of adultery and not exhaust and ruine himself by that course A fire in his bones and a wasting to his estate are the regular natural inevitable attendants of this sin But that is not all The wrath
righteous man is a well of life but violence covereth the mouth of the wicked Paraphrase 11. A good man makes excellent use of his tongue in the calling upon God blessing him deprecating his judgments interceding for his mercies on all and again in kindness and civility nay exhorting and reproving counselling his brethren composing of differences between them and by so doing his mouth is like a rich vein or spring Jam. 3.11 perpetually producing to himself and others and to the honour of God Jam. 3.9 Whereas the tongue of wicked men is a most mischievous instrument most sadly imployed in blaspheming murmuring repining at God's providence prophaning his name and word in reviling whispering scoffing and calumniating men in impure noisome discourse in perswading and enticing to evil in causing and fomenting debates and so by this one engine they bring a world of mischief on themselves and others to the great dishonour and provoking of God Jam. 3.6 c. 12. Hatred stirreth up strifes but love covereth all sins Paraphrase 12. Where there is animosity and hatred on either or both sides there every thing that is done becomes matter of quarrel even suspiciousness and jealousie is sufficient to cause continual endless contentions But where kindness or charity hath gotten possession of the heart the love of God expressing it self by a chearfull obedience to his precepts and the love of our brethren for God's sake there no place is left for jealousies suspiciousness enhaunsing the faults of others but on the contrary whatsoever omission or trespass fall out this engages the good man to forget and forgive and never to charge that as a fault which is capable of any more favourable interpretation and enclines him to pardon and not avenge it when it is not capable Such petty things as trespasses are weigh nothing among charitable minded men which set the contentious world in such fearfull flames 13. In the lips of him that hath understanding wisedom is found but a rod is for the back of him that is void of understanding Paraphrase 13. Whosoever hath any true wisedom i. e. piety in him will certainly discover it in his speech not by making vain ostentations reflexious on himself boasting that he is not like other men but in all humble and charitable and pious discourse acknowledging and blessing God abasing himself and labouring the benefit of others from his discourse and conversation and communicativeness any man that is enclined to learn may receive great benefits and therefore in all reason this use is to be made of such men every one taking care to draw from this flowing spring v. 11. And he that is so negligent of his own welfare as to neglect such opportunities as these for them nothing is more proper and agreeable than stripes and chastisements which if any thing may work good upon him He that neglects to seek or receive instructions where they are to be had will pay dear for this contempt or negligence The sins which this want of culture will engage him in are one degree of punishment and the vengeance that attends those another 14. Wise men lay up knowledge but the mouth of the foolish is near destruction Paraphrase 14. The more judgment and knowledge men have generally the more backward they are to discover it they look upon it as a treasure that must be laid up for use and not drawn forth but in time of need But indiscreet ignorant persons cannot contain or keep any thing secret but out of loquacity and inconsideration pour out any thing by which they are sure to make no other acquisition than to bring mischief upon themselves 15. The rich man's wealth is a strong city the destruction of the poor is their poverty Paraphrase 15. Though riches are great temptations and hazards yet one eminent advantage there is in the wealth of the world that it fortifies and secures a man against many oppressions and affronts and he that is so provided may with more courage and confidence engage himself in the service of God as having all the outward advantages he can wish whereas poverty of estate brings many obstructions and impediments and hath as far an influence on mens minds as to deject and discourage and deter them from any heroical enterprises of piety As the Israelites were crest fallen by their bondage in Aegypt and so had not the heart to think of getting out of it or partaking of the delivery God had sent to them by Moses Exod. 5.21 16. The labour of the righteous tendeth to life the fruit of the wicked to sin Paraphrase 16. This therefore may excite men to labour and diligence to free themselves from those encumbrances and to acquire so much of wealth as may secure them of these advantages And indeed what is acquired by honest labour and means perfectly just is ordinarily made use of to pious ends and so tends to mens benefit here all comforts and accomplishments of life and to the enhaunsing of their crown hereafter and therefore is to be looked on as a singular blessing of God But what comes in by indirect unlawfull means by circumventing or oppressing outwitting or overpowering our brethren is generally made use of to evil ends becomes the instrument of our sin and woe and that is all we gain by it 17. He is in the way of life that keepeth instruction but he that refuseth reproof erreth Paraphrase 17. There is not a surer and directer path to all vertue and withall to the felicities and comforts of this life and the eternal joys of a better than a patient willing receiving and making use of reproofs and admonitions whatsoever such a man may erre through weakness and humane frailty he will by this means be most likely to amend and for any known or grosser sin he will never allow himself to go on when he is minded of it Whereas on the contrary an uncounsellable person that hath no patience of reprehensions is owned to all the foulest and most dangerous errours and is out of all hope of cure being thus armed against the regular means of it 18. He that hideth hatred with lying lips and he that uttereth a slander is a fool Paraphrase 18. An enemy if he have but common understanding and care of his own good will be carefull to conceal his malice and with fair words varnish it over lest by professing or discovering it he teach the other to beware of him and perhaps to be before hand with him in expressions of hatred And though there be no truth or sincerity yet there is some prudence and worldly wisedom in this But on the contrary he that is transported by his envy or malice to the reproaching another he that speaks evil or appears to be the promoter of any contumelious defamatory libel against any is guilty not onely of a gross injustice to that other but even of the greatest folly and madness against himself
gains nothing but a short satisfaction to a diabolical malicious humour and invites and calls down all the mischiefs that provoked and injured enemies can bring upon him 19. In the multitude of words there wanteth not sin but he that refraineth his lips is wise Paraphrase 19. Men that give themselves liberty to talk much shall be sure to multiply sins There be so many ways of offending against God or man or our selves by oaths and perjuries and prophanations by false speaking by slander by rage by unseemly jesting by vain-glory and the like that there cannot be a more necessary ingredient either in secular or moral wisedom and wherein the exercise of true piety is more concerned than is the art of ruling and restraining the tongue keeping himself within strict bounds of that kind 20. The tongue of the just is as choice silver the heart of the wicked is little worth Paraphrase 20. As silver which hath been throughly refined in the fire is purged from all dross and mixture and is now able to bear any test so a good man's tongue is most carefully cleansed and purged from all sort of corrupt discourse and by sober considerations so fortified that it will not by any temptation be induced to offend against the rules of piety justice or charity The tongue 't is true is most apt if it be not warily managed to break out into all kind of enormities but a good man will be sure solicitously to restrain it Whereas a wicked man hath nothing of weight or steadiness in him his will as well as his tongue his choices as well as his speech are perpetually vain and precipicious and neither what he thinks nor what he speaks worth any man's regarding 21. The lips of the righteous feed many but fools die for want of wisedom Paraphrase 21. And 't is but a small thing for a wise and pious man to secure his tongue from the scandalous sins which that part is subject to The tongue was certainly designed for the most honourable employments to bring in glory to God by instructing and guiding those that stand in need of it And thus every pious man will be sure to employ that part for the benefit of many whereas the wicked is so far from doing good to others that he practiseth all that is mischievous to himself so far from feeding others that he famishes himself despises piety and instruction the regular means to bring him to it and so goes on from one degree of sin and so of death unto another and hath never so much consideration as to stop in so ruinous a course 22. The blessing of the Lord it maketh rich and he addeth no sorrow with it Paraphrase 22. Many are the engines and artifices of the world to gather and encrease wealth and most of them are found very improper for that purpose fail and prove successless and when they bring in wealth bring in such appendant burthens and troubles with it that when it is had it is not worth the having There is but one true means that can surely be depended on toward the acquiring the wealth and possessions of this life and that is the benign auspicious influence of heaven the blessing of God's prospering hand entail'd on those methods which are most distant from the crafts of the world prayer for daily bread justice obedience meekness charity trust in God and the use of none but plain honest arts industry and contentedness and the like in opposition to sacrilege perjuries worldly cares and fears and solicitudes covetousness griping oppression fraud sedition enmity to the Cross and the like And if this be relied on and men thus labour duly to qualifie themselves for it it will questionless bring them a competency if not affluence of worldly felicities Matth. 6.33 1 Tim. 4.8 and that is really the greatest wealth having all the advantages of wealth and none of the burthens and disquiets that attend it to worldly-minded men 1 Tim. 6.10 23. It is a sport to a fool to doe mischief but a man of understanding hath wisedom Paraphrase 23. As the wicked man's sole pleasure and delight is placed in the doing some hurt he is never pleased or gratefully employed but when he is on some such pursuit and herein his folly and madness consists that he can take joy in that which is most truly lamentable and is sure to bring on him the utmost in this and another life So on the contrary to him that hath any true knowledge or consideration of things which judges by his mind and immortal soul and not by his senses or phancy the practice of all kind of vertues piety justice charity sobriety contentedness c. is matter of all true joy and exultation a continual feast most transportingly pleasant and delectable 24. The fear of the wicked it shall come upon him but the desire of the righteous shall be granted Paraphrase 24. Those things that wicked men most fear and dread shall never miss to fall upon them It is the part of natural conscience to torment them with direfull aboads and expectations In their greatest prosperities they have sad presages about them though they put the thought of God as far as they can from them yet his judgments are their constant terrour and that not without great cause the divine vengeance awaits them and will at length certainly find them out On the contrary the good man is always hoping and waiting for good things from the divine providence hungring and thirsting for righteousness evangelical grace and mercy and is secured never to fail of receiving it And seeking first the Kingdom of God and his righteousness all other external felicities as far as they are truely such shall undoubtedly be superadded to him 25. As the whirlwind passeth so is the wicked no more but the righteous is an everlasting foundation Paraphrase 25. And as for the felicities of this life so for the durableness and stability also The joys and even life it self of a wicked man are very transitory In the midst of his pride and lustre and jollity he is oft surprised and hurried away in a moment he is gone as if a whirlwind had caught and carried him hence and then all his glory is at an end no footstep of it remaining And what can be so dismal and hideous as this when it is considered what vengeance expects such a man in another world Whereas on the contrary the joys of a good man are most durable and firm no foundation of the strongest pile design'd to perpetuity is more deeply laid and consequently more unmoveable death it self doth not disturb or interrupt these but consigns them to immortality 26. As vinegar to the teeth and smoak to the eyes so is the sluggard to them that send him Paraphrase 26. He that is employed in any office or ministry such especially as are the Embassadours for the reducing and reconciling of the world 2 Cor. 5.20 must think
himself under the strictest obligation of diligence and expedition It is certain the Lord that employs such instruments expecteth fidelity and dispatch from them and as nothing is more gratefull to him than the chearfull and speedy execution and account of his commands so nothing is more provoking and grievous than the negligences of a slothfull servant which undertakes and deceives the expectation 27. The fear of the Lord prolongeth days but the years of the wicked shall be shortned Paraphrase 27. The promises of length of days and joys of this as well as another life are made to piety particularly and no medicament can be so sovereign to prolong or continue either as an humble diligent dependance on God and conscientious obedience And as long as there is a providence over us and God hath the governing of the world it is thus in all reason to be expected On the contrary all wicked men put themselves out of the reach of his divine protection are not qualified to receive these special donatives from heaven but on the contrary are obliged to expect swift and sudden vengeance to be cut off in the midst of their days either by the hand of civil justice here below or from God's just displeasure against such 28. The hope of the righteous shall be gladness but the expectation of the wicked shall perish Paraphrase 28. It is common to good and bad men that both entertain themselves with hopes each hath his designed felicity which he proposeth to himself as the end of his endeavours But as in the kind so in the success and issue of them there is a vast difference The good man places his chief end in approving himself to God by uniform obedience to his commandments and waiting and depending on him for all the advantages of this and another life and this very dependance and chearfull expectation of reward from God and the comfort of a good conscience in the discharge of this and all other parts of duty is at the present matter of the greatest joy to him and this sure to continue without danger of frustration to all eternity what he now professeth before hand in hope he shall triumphantly receive with all exultation and so never meet with any cause of sorrow from the defeat of his hopes Whereas on the other side the expectations of the wicked being all placed on the pleasures or profits or honours of this life are sure to be sadly frustrated that which they take for pleasure is far from such and so they 'l find if they ever compass the enjoying of it And so for riches and honour also they seldom are gotten by those that most impatiently thirst after them and when they are they prove empty unsatisfactory and vexatious matter of far more trouble and disquiet than of joy and at the end of such sad pursuits there remains an arrear of endless woes and this is all that his eager thirsts and hopes come to 29. The way of the Lord is strength to the upright but destruction shall be to the workers of iniquity Paraphrase 29. Many unspeakable advantages there are to us from the law of God but especially this that it is matter of unshaken courage to him that preserves his obedience to it entire Such a man fears nothing the anger of God he is secure from and cannot reasonably fear that and against the threats of men he is impregnable they cannot doe him any real hurt and so the righteous man is bold as a lion the conscience of his integrity is a foundation of all confidence to him and besides the providence and mercy of God is a compleat armature and ammunition to such will defend him from all possible evil Whereas on the contrary this law of the Lord is matter of all terrour and amazement to all wicked men there is a secret dread and consternation of mind to those that go on in an evil course that hunts them and pursues them for ever the gripes of an accusing and condemning conscience which cannot look on God's law without just cause of horrour and evil aboads against themselves and at last drags them to God's Tribunal and there endites witnesses and condemns them 30. The righteous shall never be removed but the wicked shall not inhabit the earth Paraphrase 30. The blessing of God shall be sure to support and defend all good men and secure a durable felicity to them But a curse from him is to be expected on all impenitent wicked men which shall root out them and their posterities bringing signal punishments and judgments on them in this world beside that sad arrear in another 31. The mouth of the just bringeth forth wisedom but the froward tongue shall be cut out Paraphrase 31. And the reason of it is clear The good man lives to the honour and service of God he is usefull for the attracting of many to the ways of piety and instructing them therein He lives not to himself but as a fountain of common good propagates all vertue to other men labours to bring piety in fashion and to people the world with holy men whenas the wicked are not onely an unprofitable burthen of the earth but withall by their example and counsel by their actions and words propagate sin corrupt and poison the world with a pestilential conversation and so provoke and call down God's speedy and utmost vengeance upon them 32. The lips of the righteous know what is acceptable but the mouth of the wicked speaketh frowardness Paraphrase 32. The good man maketh use of his tongue to pacifie and reconcile intercedes with God for mercy to sinners and with returns of mildness and sweetness to the injuries and provocations of men preserves concord and amity among them and so his life is prolonged to some benefit But wicked men make no other use of their tongues but to provoke and dishonour God and to cause debates and enmities among men to enhaunse differences by exasperations and provocations but never to lessen or remove them and so as noxious weeds they are very fit to be rooted up Annotations on Chap. X. V. 3. The substance What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies must be somewhat doubtfull From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit was it may signifie substance estate possessions and so Psal 52.7 we render it riches and have the Chaldees authority for it who there reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his mammon or wealth and so they reade here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possessionem for which the LXXII have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life in the notion of riches which support life see Note on 1 Pet. 3. c. so we know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oft used for possessions and so Luk. 12.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the comforts or advantages of life that come in to him from his possessions And if this be the notion of the word here then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may best be rendred disperseth
t'other Calvary the place for the crucifying of Reputations turning men upon any upon no occasion out of the communion of their charity when they cannot out of bliss and no doubt rejecting many whom the Angels entertain more hospitably Lastly on mens Souls whether by terrors or by invitations by the sharp or by the soft weapon working ruine and destruction on them By the sharp forcing them to violate their consciences in hope to get their bodies or estates off from the torture as the Englishman is observed through impatience of any present pressure to venture the vastest future danger that will pretend to ease or rescue him at the instant and therefore they say the use of the Rack was superseded in this Nation And they that can be Instruments in this savage enterprise that can thus operate under the great Abaddon in this profession of assaulting and wounding of Souls for which Christ was content to die are sure some of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of blouds in the plural as the Hebrews call them And so he also that is so skill'd at the soft weapon that by the fair insinuating carriage by the help of the winning address the Syrene-mode or meen can inspire poison whisper in destruction to the Soul as the Poetick Present that had secret Chains in it fettering and inslaving of him that was pleased with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Orator the delight brought shackles the beauty bands along with it but no man to loose him that was presently insnared by them he that can tole on the tame well-natur'd easily seducible into all the luxury and the hell the sin and the damnation imaginable he is one of the fair-spoken sword-men that David speaks of whose words are softer than butter and yet are they very swords You have had a view of the Artillery in the Text the interpretation of the hostile weapons the swords and spears the furniture of the Heathens Armory before Christ's coming Good God! that in their travel round about the world they were not at length all transported hither and like the Teeth of old sowed and sprung up a whole harvest of swords and spears of animosities and uncharitablenesses in this our land I hasten to the more innocent tools the weapons of the Husband-man's warfare against his enemies barrenness and unprofitableness the plough-shares and the pruning-hooks on the other side my second particular The signification of these Emblems or Hieroglyphicks you will soon discern when you but consider them first in the general notion wherein both of them agree instruments of husbandry and then in their several particular proprieties In the first they both accord to express unto us the spiritual industry and skill the office and the craft of dressing and cultivating of Souls we are God's Husbandry his beloved Plantation intrusted ministerially under him to our own to our Brethrens diligence 1. Every man to take the care of his own field his own Soul to help it to all the dressing and improving to water it with his tears when 't is a dry soil drain it with action and business yea and mix it with new mould affiance and comfort in Christ when it is too moist the dissolving or weeping earth and when 't is too beggerly and lean to inrich it with all the whole mine of fatness that lies treasur'd up to that purpose in the Word of God to ply it through each season from the seed time of Repentance that sowing in tears to the harvest in joy and chearfulness the bringing our sheaves with us these worthy meet fruits of that Repentance This earth of ours I say is thus to practise upon it self or when it can do nothing else the driest parched unregenerate Soul yet still with that to cleave and open and gasp toward Heaven to be ready to receive and suck in those showres those influences which that is ready to afford us and after all the planting and watering to acknowledge all to be God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fructifying or giving of increase And not only thus every man to be his own Husband-man under God but 2. Every man again to help in his Brother's field to make his art and trade of husbandry as communicative and gainful as he can not as the manner is of the covetous Worldling to inclose his skills for fear any man else should be as prosperous as he but to diffuse our charity and not only as the Ancients did write Books of Husbandry our spiritual Georgicks and Geoponicks but go bodily and labour in the Vineyards by our aid and by our example encourage all the neighbourhood into this Trade of thriving set to that glorious work of civilizing Desarts banishing Briars and Thorns to which the Laps'd Adam was condemn'd quite out of the Country weed out all the Ferity and Barbarity out of mens minds bring the whole Region from the neglected Waste to the trim fruitful Inclosure from the Wilderness to the Garden and as far as 't is possible to some degree of return towards Eden towards Paradise again I mean towards the Innocence and Fertility of that And if ever there was a time when the Province was large I would I could say the Harvest great and need to pray to the Lord God of the Harvest to send a whole Army of Labourers not with their military but their husbandly Instruments for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grand charitable acts which Cyrus in Xenophon preferr'd before the military to dress a wild People and plant some seeds of Christianity shall I say nay of honest civil nature amongst Christians to make men ingenuous Heathens one pitch above Salvage or Cannibal to give a little Europe-breed instead of a whole Africk of wilder Creatures and so in some measure to take away Christ's reproach which the most unchristian lives of the generality of Christians have cast upon him this certainly were a season for such prayers in Christendom and all the Plough-shares and Pruning-hooks in a Country would be little enough for that purpose But then somewhat is here noted by the particular proprieties of the Plough-shares and the Pruning-hooks The Plough-shares they are for the breaking up our fallow grounds wounding and tearing asunder our firm fast-hardned habits of sins that Quarry of Earth and Stone with the fair green even surface over it fetching up the root of the Weeds and Thorns our corrupt Customs of Atheism and Profaneness that grew so voluntarily and so fast nay the very green-swart as we call it the more innocent blameless face of unregenerate Morality which though it have no great hurt in it must yet give place to this seed of Christ furrowing and turning it up all that there may be the bare earth as it were the solum subactum the broken humble contrite heart ready for this new Sower for the infusions of Grace which will never thrive if there be any thing left to encumber or resist to over-top or
of the Gentiles give our selves up an early and voluntary sacrifice to Christ first to be slain before him then brought forth like Antinous in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there lies the sin laid out a spotted Corps that hath brought all the misery upon us and then offered up upon his Altars so many devoted mortified new creatures that have the addition of Fire to that of Air and Water in the mixture the active vital as well as the sighing weeping penitentiaries the imitation of the Sacrifices of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gold pour'd about the horns of the Sacrifice not only the Ox or bestial part slain but righteousness and mercy to the poor used as the Ceremonies of breaking off our sins of slaying that sacrifice as in the Primitive times no Penitent was re-admitted to the Church without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or alms-deeds and for him that was in the Church there was yet no coming to the Sacrament without an Offertory then still after all this passionate variety hath God's message not yet had audience from us and till God may be heard by us there is small hope that we shall ever be heard by God for Repentance is not only the only Use of the denunciation but withal the only preservative or phylactery the only way of averting the Judgment which is now at hand my last particular Repent for it is at hand And here I shall be able but only to draw you a Scheme of what I had design'd you a rude draught of dead lines and not venture to importune your patience with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only tell you that I had purposed 1. To explain to you that mystery of Scripture The distribution of God's Judgments into reversible and irreversible And 2. to give you the mark or character in Scripture discriminating the one from the other the reversible under God's word only the Nineveh shall be destroyed and yet Nineveh repents and Nineveh is not destroyed The irreversible under God's Oath also Though these three men were in it Noah Daniel and Job as I live saith the Lord they shall deliver neither sons nor daughters c. 3. The commonness and frequency of the motion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or proficiency of one of these states into the other the change that some addition of judgments and years and sins and intercalary mercies may make in God's decrees their improvement into irreversible Thus is it very possible that upon the first breaking out of these Judgments upon this Land the beginning of this rouzing Sermon the fate and state of this Kingdom might be a reversible mutable state like the Souls of men in Maximus Tyrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a pendulous middle posture But since the prodigious unkindly working of these medicinal inflictions as of the bitter water in the trial of Jealousie making the thigh to rot and the belly to swell since to all the sins that before we had borrowed from our Neighbours we have added so many more from the Fiends and Furies to the rifling and impoverishing as it were of Hell it self since those Armies of high uncleannesses of lies of crafts of multiplied oaths a strange discordant grating harmony in the ears of God of sacrilegious rapines and prophanations of I beseech you save me the pains of confessing them for you that sin might be exceeding sinful and destruction exceeding destructive and after some intermission of Judgments but none of provocations since a Dove-like embleme of peace hath been hovering over our heads but not permitted to rest upon us disclaim'd and driven out of our Region as a Vulture or Scriech-owl the most ominous hated enemy since the concurrence of all these I say 't is also as possible we may be now improv'd and advanc'd to our full measure But then 4. I should have shew'd you also the indiscernibleness to the eye of man of the difference of these distant states till God by his promulgate Sentence have made the separation we have not such skill in Palmestry as to interpret the lines and strokes in God's hand which hath been long upon us nor in Symptoms as to judge whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be infallibly mortal or no and from thence the possibility yet that it may not be too late for us to return and live to set God a Copy of repenting But then 5. Till this be done every minute we breathe we suck our poison we run upon all the Spears and Cannons in the World nay if God should hear us before we have answered him if Mercy should interpose before Repentance and Reformation make us capable of it that very Mercy were to be deprecated as the greatest Judgment in the world a kind of Hell of desertion a why should ye be smitten any more a not vouchsafing us the medicinal stripes a delivering us up to our selves as to the fatallest revengefullest enemies the most merciless bloodiest executioners God may spare us in wrath relieve us in fury give us a treacherous settlement a palliate peace the saddest presage and fore-runner imaginable and such it is sure to be if the surface of the flesh be healed before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the depth of the wound in the heart be search'd and mollified if God repent before we repent and against such mercies we have more reason to pray than against all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and intestine flames all the Tophets and Purgatories and Hells that the fury of men or devils can kindle within our coasts The same motive that made St. Basil call for his Fever again to wit if the recovering of his Health were the re-flourishing of his Pride may move us to pray for the continuance of this State-fever till our impenitent hearts be humbled I will make you my Confessors till this Kingdom be really and visibly the better for stripes I cannot without some regrets some fears of uncharitableness pray absolutely for peace for it Lord purge us Lord cleanse us with thy sharp infusions cure and heal our Souls by these Causticks of thine and then thou mayest spare that charge pour in thy Wine and thine Oil instead of them but till then Domine nolumus indulgentiam hanc Lord we are afraid of thy indulgence we are undone if thou be too merciful we tremble to think of our condition if thou should'st give over thy Cure too early if thou should'st tear off our plaisters and our flesh together restore our flourishing before thou hast humbled and chang'd our Souls I have done with my last particular also Please you now but to spell these Elements together the sad threats of a direful Kingdom the but one word between us and that only Repentance to sanctifie it to us and avert it from us the Baptist miraculously born to preach it to them and the same Voice now crying in the Wilderness to this Nation in the midst of a whole Africk of Monsters a Desart of
〈◊〉 〈◊〉 〈◊〉 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
wizard flesh within us that hath thus bewitch'd us to its false pleasures first and then its fallacious hopes the fatall'st horrid'st condition in the world you may excuse the Preacher and the Apostle if it carry them both into a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an out-cry of love and pity and desire to prevent this unremediable ruine to which thou art posting to catch thee when thou art nodding thus dangerously with a most affectionate compassionate compellation of a dearly beloved let us cleanse Which brings me to the second General the Address adding somewhat of earnestness and somewhat of sweetness to the Exhortation Having therefore these Promises dearly beloved The Exhortation to purifying reforming mortifying of sins is an effect and expression of the greatest kindness sincerest love and tenderest affection imaginable You shall see this exemplified by the most earnest Lover that ever was in the world Will you believe the holy Ghost Greater love than this hath no man shewed than to lay down his life for his friend Now our Saviour you know laid down his life somewhat more than the life of a mere man the life of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that divine celestial Person on purpose to fetch back this divine but scorn'd Purity into the world again He gave himself for us saith St. Paul that he might redeem us from all iniquity and purifie unto himself a peculiar people Tit. 2. laid down his life for that only prize to which the Apostle here exhorts this of purifying You shall see it again Act. 3. ult God having raised up his Son Jesus sent him to bless us in-turning every one from his iniquities This turning from iniquities the purifying in the Text was the prime end and design of Christ's coming into the world of all his glorious Offices and the exercises of them and that the most blessed work of mercy that could ever be meant to polluted Souls this turning is there the interpretation of his blessing of us to bless us in turning c. 'T were superfluous farther to assist this truth in shewing you what an act of benefaction and mercy of charity and real blessing it is to contribute in any the smallest manner to the mortifying of any sin in any 't is the rescuing him from the most noisome miserable putrefied piteous condition in the world The plagues of Aegypt the Frogs and Flies and Lice and Locusts of Aegypt and the Murren and Death of the first-born were but the imperfect emblems of these unclean hated Vermin in the Soul that devour all the fruit and corn of the land all the Christian vertues and graces despoil and depopulate all that is precious or valuable in it and then what proud Pharaoh would not fall on his knees to Moses to make use of his power with Heaven to deliver him from such plagues as these And yet to see how quite contrary 't is order'd in the world God is fain to send suppliants to us that we will but be content to part with an impurity that we will but endure so huge a blessedness You know we are Embassadors for Christ and what 's the nature of an Embassage why setting up this impure unmortifi'd sinner in a throne to have an Embassie address'd to him is an argument of a Prince and not only men but God himself as it were prostrate before his foot-stool the King of Heaven to this proud reigning sinner on earth to beseech him but to part with these weapons of his hostility against God these provoking impurities as though God did beseech you by us God himself becomes the suppliant and then we Ministers may very well be content with the imployment we pray you in Christ's stead be ye reconciled unto God Thus through the whole Book of Canticles is the beloved Husband of his Church most passionately a wooing her to this duty to this opening to him giving him an admission all upon this score that he might come in to bless and purifie and O what Rhetorick is bestowed on her far beyond the dearly beloved in this Text Open to me my love my dove my undefiled my fair one he calls her fair and undefiled on purpose that he may make her such and O that we had but that Saviour-like passion that blessing kindness to our own poor perishing Souls some of those bowels of love to our own bowels That we have not is the greatest defect of self-love the most contrary sin against our grand fundamental principle that of Self-preservation which can combine with the devil for the undermining and ruining and subverting of whole Kingdoms on that one commanding design of getting off the cross from off our one shoulders on whomsoever it be laid but cannot think fit to assist Heaven in purging out one refuse impurity out of the Soul Yet shall I not on such discouragements give it over as a forlorn impossible hope but proceed one Stage farther on this errand to the last General the Exhortation it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let us cleanse our selves 1. Cleanse 2. our selves 3. us our selves the verb is active the pronoun reciprocal and the verb and pronoun both plural And so beside the duty it self of cleansing two Circumstances of this duty we must learn from hence namely 2. That it is the Christian's task upon himself this of purifying then 3. That it ought to be the common united design of all Christians the Apostle and people together to assist one another in this work this of purifying For the first the duty it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleanse This is not the actual acquiring but the motion and proficiency and tendency toward Purity And so there again you have two things 1. What this Purity is 2. What this motion toward Purity The Purity is of two sorts the first opposed to filth the second to mixture as the Wine is pure both when 't is fetch'd off from the lees and dregs and when 't is not mingled with water In the first notion the purifying here is the purging out of carnality in the second of hypocrisie the first is the clean heart in David the second the right or sincere single or simple spirit the first from the filthiness of the flesh the second of the spirit and you will never be prosperous Alchymists never get the Philosopher's stone never acquire the grand Christian hope if you miscarry in either of these The first kind of Purity again that of the flesh is two-fold proportionable to the two fountains and sources of carnality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lust and rage that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infernal pair that hath so undermined the peace of Souls and Kingdoms Lust the common parent both to all fleshly and all worldly desire to the lust of the flesh and the lust of the eye the lust of the flesh again either the warm or the moist carnality the burnings of the incontinent or the thirsts of the
shall I defile them with grace pollute them with chastity defame or profane them with any thoughts of holiness thus doth the swine wash her self in the mire and he that comes to cleanse defiles her the linner never so well pleased as when he is given up to all vile affections the offers of Christ the importunities of grace go for the only oppression and usurpation and tyranny in the world and so non hunc not this man not Christ as Christ signifies grace that inchoation of sanctity that he came to bring among us And non hunc again as that signifies the promises which Christ brought with him though those promises be of all that is valuable to immortal souls of nothing but Heaven and bliss non hunc none of Christ when he comes but a Herald of these For even against this we have two dislikes 1. This bliss is of a new spiritual making and that is one reason why we despise the Promises consists in the vision of God contemplation of heavenly excellencies nothing of the Turkish carnal Paradise in it nothing that this flesh and bloud the habitual sinner can tell what to make of I remember Philoponus his conceit that to have a right apprehension of God 't was necessary to study the Mathematicks Men naturally cannot understand any thing but by phantasms and those still mixing in the contemplation of God make men phansie God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with matter and corpulency and the Mathematicks are a necessary means to help us to abstract from that I would to God we had some such engine or crane or pully to elevate our fansies to make it possible to think any thing pleasure which is not corpulent and carnal A madness believe it that we wrong the Epicureans to think any of that ancient Sect was ever guilty of it No they could please themselves with spiritual beauty as far as they apprehended there was any witness Epicurus himself who though he were under those pains of Strangury and Dysentery that were not capable of increase of which it seems by Laertius he died yet saith he in his Will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the joy of his Soul was able to hold out against all these Only the Mahometan and the carnal Christian is the true Epicurean swine that Horace prophesied of that can find no pleasure but in the mire and dunghill and that 's one main reason of the non hunc as he refers to promises because they are celestial invisible felicities that he cannot find any juice or taste in But besides that there is another reason of it another objection the carnal Jew-Christian hath to those promises because indeed they are but promises because of the futurity of them he is a man of sense and not of faith filius hujus seculi all for present possessions nothing for advouzons and reversions Ephraim is like the Heifer saith the Prophet that loveth to tread out the corn the reason of that love was because of that law that the mouth of the Ox or Heifer must not be muzzel'd at that time she is allow'd to eat at the instant that she doth the work is not put off to so long a date so tedious an expectation of sweating here and being fed and rewarded in another life and that made Ephraim love to toyle so well A little present payment will go further with her than the richest most glorious futurity Poor short-sighted creatures who cannot see a hand-breadth before us like Socinus huge enemies of Prescience will not allow it possible for God himself to see any future farther than he hath decreed and determin'd it For God to know or us to believe any thing but what is before us is a prodigy that carnal reason cannot consent to and so you see the grounds of the non hunc the no Christ absolutely at a venture because there is nothing in him to be esteemed neither form nor comeliness no carnal or present beauty that we should desire him Isa 53.2 and therefore it follows he is despised and rejected of men non hunc not this man But then this is not all The disaffection to Christ is so great that rather than have him the Barabbas shall be releas'd this you are mistaken if you think any large expression to Barabbas they could value their own lives better than to desire impunity for murtherers The short is they are so bent against Christ that seeing there is a necessity of chusing one for release of sacrificing some part of their malice and revenge to their present festivity they will part with any the most reasonable part of it rather than that was pitch'd on Christ Barabbas was a notorious Prisoner one that had troubled the whole City and every mans appetite was up to have Barabbas crucified and yet rather than Jesus shall live Barabbas shall not be crucified more insurrections more bloud more seditions more any thing rather than be in danger to have Christ for their King You may see it in Saint Peters meditation upon that part of the story Acts 3.14 But ye denied the holy One and the just and desired a Murtherer to be given unto you and killed the Prince of life the holy One the just the Prince of life holiness justice life it self are things not to be endured to be hunted pursued driven out of the world and in comparison with them the Murtherer turns Saint the most abhorr'd sins shall pass for most desireable rarities Apollyon the only friend and Hell it self the vastest preferment You see from hence that we may draw toward a conclusion what hath help'd Barabbas to his favour what 't is that hath brought most of the sins of the world into fashion among men not any things esteemable or desireable in themselves no not so much as to flesh and bloud till a habit and custom hath smoothed them to our throats sweetened them to our palats disguised their horrour and given us some tolerable pleasure in them Believe it there are few sins but ingenuous nature when once the fury of youth is over hath sufficient dislikes unto that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of natural conscience that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hierocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Arrians style that oath or promise that sacrament in the mothers womb that every man takes to God when he hath first leave to become a man can help us to hate them perfectly Extemplo quodcunque malum committitur ipsi displicet that one auxiliary in our breasts is abundantly able to fortifie against them so far that the man shall say really and in sobriety he hath no pleasure in them but then in many others there is a keen tooth a stinging tail over and above the no pleasure many tormina and twinges superadded the Drunkard that follows that trade of Bestiality most close finds it a very painful joyless calling I will reveal this secret of his confession though he fall into it oft
〈◊〉 〈◊〉 the venerable and the pure but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovely and commendable Phil. 4. Embraced by men of quality upon the same motives on which now all the contrary vices are taken up in adoration to that great Idol Civility and Reputation Vertue was then the more splendid title the more courtly name And 't is none of the meanest sins and plagues provocations and vengeances of this Kingdom that the measure of honour and gallantry among us is taken from fools and mad-men and by that means shame so prodigiously transplanted The chast man is the only leper to be separated and thrust out from the Camp Modesty the only scandalous thing the three degrees of the new-fashion'd Excommunication are denounced and executed like the Athenian Ostracism upon the several gradations of that vertue The purity of the body the Tongue the Eye have a kind of Nidui Cherem and Scamatha proportioned to them no man is civil enough for ordinary converse till he hath renounced such pusillanimous innocencies and brought forth fruits worthy of that repentance a whole Knight errantry in that sin confession with the mouth glorying of their masculine enterprizes enough to fill a Romance and even martyrdom it self and many sad encounters and real hellish sufferings in that service and all this penance of the least to expiate the crime of bashfulness to reconcile the modest Puny to make him fit for society with men I remember a conceit of Herodotus when the Greeks besieged Troy he believes Helena was in Aegypt because otherwise had she been in the City they would certainly have deliver'd her up and saved themselves so strange did it seem to him and irrational that men should chuse rather to die than part with a lust And yet to the shame of us Christians when Gods judgments make such direful approaches to us on this great quarrel for our vile and reproachful lusts when a black grim cloud â—ngs just over our heads gather'd from the vapours which this one dung-hill hath exhaled as Rome they say and others as well as that is enabled to oppress Countries by the pensions it receives from them when the voice is come flashing out of that cloud and the business driven to a close issue repent or perish irreversibly the kingdom used by God at this time as Antiochus of old by the Roman Ambassadors put into a circle as it were and not suffered to come out till we shall give our answer we desert and renounce estates and lives honours and souls and all rather than retrench or abate ought of this accursed superfluity And to this unsavoury humour and custom of the world one Use may be brought home from St. Pauls Sermon though taken in cypher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of continence I beseech you save me the pains resume and enlarge it to your selves 3. For judgment to come 1. That there is such a thing 2. That it descends to such mean particulars as justice and continence I cannot but in passing be your Remembrancer 1. That there is such a thing Injustice and incontinence are two main supplanters of all belief of the judgment to come when a man hath once set up that infamous trade of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 6. of resolving to be rich in spight of all those objections and stops and encumbrances of honesty and direct dealing when he is come to a contemning that pedantry of justice of observation of Oaths that shall interpose so uncivilly to resist his thrift and advancement in the world believe it the minae vatum the news of the judgment to come in the Preachers mouth will be under an heavy suspicion of fraud and cheat and in fine pass but for fictions and mormo's too weak to outlook a brave glittering temptation the Taxes on the Ecclesiasticks in Florence which no body else dare collect for fear of the Popes thunderbolts the Jews will exact undauntedly Now the covetous worldling is that Jew whose soul being gone down into the bowels of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Diodorus his phrase to an eternal drudgery in the gold-mineral is out of the reach of sounds from Heaven out of the awe or noise of thunderbolts The Mammonist is in your danger at your mercy to turn Atheist whensoever you bid him whensoever the lure of Gold shall be at leisure to tempt him ready to renounce all hope all fear of another world whensoever your goods are so put within his reach that an easie perjury will bring them into his Inventory And for the lusts of the flesh 't was Aristotles observation that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they debauch and corrupt our principles they send up more heathen fumes into the brain than any other distemper can do Saint Cyril tells us of some Idolaters that would have only a day-God because the night was a time for revelling and to have a God then would destroy their game and therefore they pitcht upon the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might be Atheists all night and then they take it out to purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Basil saith of the Gluttons fasts revenging themselves on their Day-devotions by their Night-revels never acknowledge a God when a lust is to be lost by it and Athenagoras hath given it for a rule that the denying of the Resurrection the resolved concluding the world with this life and believing nothing of another is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only beloved doctrine of the voluptuous He that hath once transformed himself into that swine hath his Optick Nerves so chang'd in his forehead that as Plut. observes of that creature he never sees Heaven again till he be laid on his back And I fear the race of such heathen swine is likely within a while to prove the prime staple commodity of the land We are fallen into peevish times wherein all Gods methods are quite perverted the powerfull'st means that were ever afforded for the casting such Devils out of a Kingdom are debauch'd into matter of improvement and heightning of the humour and even dethroning God if he will not comply with it the very Angels that came to Sodom to visit for villany are once more assaulted and violated by our lusts I mean those judgments from Heaven upon a vitious Generation that would have inspired a Colony of Scythians with some piety by a strange kind of Antiperistasis or contrary working have made men more profane and godless than ever they were before the storm so close over our heads that in other Kingdoms they say sets them a ringing bells shooting guns lifting up voices to break and dissolve the cloud that threatens them hath set us upon the same design by oaths and blasphemies and those accursed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shouts of our Souldiers have broke the cloud indeed brought down not the Dove flying over our heads as Historians tell us a shout in an
out of the special dispensatory of Heaven but as the ordinary diet and portion of mortal mutable Men I wish I could not add that our malady hath most highly thrived and prospered under our Physick more new kinds and varieties of sinning from all the Nations about us nay from Hell it self taken in incorporate and naturaliz'd among us in a few years of Gods sword being drawn his thunderbolts scattered among us a greater progress toward Atheism made generally in this Nation under this preaching of the rod than in many Ages before had been observable among us Let it be considered with some sadness and it will certainly appear to the eternal shame of a provoking people that to every degree of oppression and injustice that this Nation was formerly guilty of the thousand-fold were now a very moderate proportion to every oath that was formerly darted against Heaven there are now whole vollies of perjuries never did so course and sturdy so plain and boisterous a sin so perfect a Camel go down so glib and go over so easily To omit that prodigy of lying and slandering a vapour that came visibly out of Hell assoon as it was there resolved that innocence must suffer some sins as wasting as any in the whole inventory have of late grown so frequent and fashionable in the world that they have quite put off the nature of sin by being our daily food digested and converted into other shapes as if swallowed by a pious man who God knows must answer the dearest for his revolts they should turn into his substance become acts of piety of the highest size one such metamorphos'd transfigured sin is become able to commute and expiate for a hundred more that have not had the luck of that disguise and in a word our revolts are so prodigiously increased improved into such a mountainous vastness such a colony of none but gyantly shapes that though I cannot undertake to foretel our fate or affirm that we are those very men come to that very crisis upon which God by the purport of the doom in my Text will soon give over smiting any more which perhaps some might be so mad as to think an happy news if they could but hear of it and would be content to venture any hazard that this could bring on them yet this I shall from hence be able to pronounce dogmatically that should such a fate befal us either the Nation in general or any of us in particular should there be a respite of the rod before any laying down of the sins that call'd for it a cessation of arms betwixt heaven and earth before a cessation of hostilities between earth and heaven this were as the last so the worst of evils a calm to be dreaded beyond all the loudest tempests which will be the better evidenc'd and demonstrated to you if we proceed to the fourth and last particular the pitiful estate of the sinner when in this case God removes smiting Why c. To discern the sadness and deplorableness of this estate I shall need give you no sharper character of it than only this that 't is a condition that forceth God to forsake us in meer mercy to give over all thoughts of kindness to us and that the only degree of kindness left whereof we are capable In plain terms to that man or people that is the worse for stripes these two most unreconcileable contraries are most sadly true The removing of these stripes is the greatest judgment imaginable And yet 2. That greatest judgment is the only remaining mercy also Consider these two apart and you will see the truth of them 1. The removing the physick before it hath done the work is the greatest judgment even substraction of all grace downright desertion and nothing more fatal than that to him that cannot recover or repent of himself without the assistance of that physick strokes are not sent by God but as a last and necessary reserve when a long peace and prosperity have been tried and not been able to make any impression on sin nay perhaps have gone over to the enemies side taken part with sin prov'd its prime friend furnish'd it with weapons and ammunition enabled it to riot and grow luxurious and to think of being final Conqueror over the Spirit of God which had it been kept low it could not have done and in this case the weight and fortune of the whole battel lies on stripes and if those be commanded away by God if recall'd upon a first or second repulse if all Gods thunderbolts the only remaining hope have the retreat sounded to them what a destitute routed forlorn estate is the Soul then left in Had sin been wounded or worsted in the fight brought to some visible declination yet this withdrawing of those forces that gave this lusty assault would presently restore it to some heart and courage again would give it space to rally and recover strength and so oft it falls out that when afflictions have done their work mortified our excesses and so march home again to God in triumph over the enemy yet within a while after the smart is forgotten the very vanquish'd lust returns and gets strength again and as 't is oft in Thucydides story by that time the trophies are set up the baffled enemy regains the field and victory But when on the other side sin after the combate with Gods rod comes off unwounded and haile and the bruised and batter'd rod is seen to have retired also then this is the greatest fleshing of sin imaginable a perfect bloudless victory over grace over Gods merciful Spirit striving with us and nothing but haughtiness and triumph and obduration is to be lookt for after such successes And this is that sad state of desertion I told you of a leaving the poor soul like him that had fall'n among thieves wounded and half dead and not so much as one good Samaritan near to bind up or pour in the least drop of oyl into the wounds for 't is not imaginable that ease or peace so calm so soft so pusillanimous a creature as affluence or prosperity is should ever come in to the rescue should do such valiant acts when so much stouter sterner instruments have been so utterly repulsed And yet in this sad case the matter is not yet at the highest but which was the second part of the true but doleful Paradox this very desertion is the only tolerable mercy now behind Should God continue stripes and they still make the sinner more Atheistical this I say would but increase the load in hell Every improsperous stroke on the steel'd anvil heart will but add to the tale of oppositions and affronts and resistances and so to the catalogue of guilts and woes that sad arrear which another world will see paid distinctly and so the calling off or intercepting of these strokes i. e. these our unhappy advantages and opportunities of enhansing our score or reckoning is a
kind of mercy still though but a pitiful one and if God do not think fit to afford us this mercy if God do not give over smiting in this case this is then his greater severity yet And so I conceive the impenitents state brought to an extraordsnary issue that whatsoever God deal out to us the consequence is of a nature most exquisitely miserable If he take off his punishments we are in a desperate estate there 's nothing left in any degree probable to do any good on us and if he do not take them off they do but accumulate and heighten our future torments the mercy is a cruel mercy and the severity a cruel severity the first leaves us in a palsie or lethargy a dead stupid mortified state and the second encreases the Feaver adds fuel to the flames If he strike not we lie dead in sin as so many trunks and carkasses before him if he strike on he awakes us into oaths and blasphemies and so still more direful provocations And so as we are wont to say of an erroneous Conscience in case the commands are lawful which that thinks unlawful it sins which way soever it moves by disobedience against the duty of the fifth Commandment and by obedience against the dictate of conscience a sad exigence no way in the world to be avoided but by getting out of the prime fundamental infelicity getting the erroneous Conscience informed and rectified so is it in a manner with God towards this unhappy creature of his that hath not nor is like to edifie under stripes he wounds it mortally whatsoever he designeth toward it his desertion is cruel and his not deserting is cruel too Lay but the scene of this Kingdom at this time of which I may say 't is a stubborn unnurtur'd scholar of Gods a very ill proficient under stripes far worse and more hopeless now than when first it came under this discipline and I shall challenge the prudentest Diviner under Heaven to tell me rationally what 't were but tolerably charitable to wish or pray for it in respect of the removal of Gods judgments should we be respited before we be in any degree reformed thâ—â—â—t out of Gods School now we are at the wildest This were a woful change removing of Canaanites and delivering us up to the beasts of the field breaking down the inclosure and letting us out into the wilderness rescuing us out of purgatory and casting us into hell and never any Orate pro animâ prayer for deliverance out of those Poetick flames was so impious so unkind as this And whilst I have this prospect before me methinks I am obliged in very charity to pray Lord keep us in this Limbo still these but transitory afflictions of this life which in comparison with spiritual desertion or delivering up to our selves is a very chearful and comfortable condition And yet should God thus hearken to that prayer continue us under this discipline longer provide a new stock of Artillery and empty another Heaven another Magazine and Armory upon us and all prove but bruta fulmina still another seven years of judgments thrive no better with us than the last sad apprentiship hath done O what an enhansement would this be of our reckoning What a sad score of aggravations that is of so many mercies and graces so many wrestlings of his spirit with sin all griev'd and repell'd by us and consequently what a pile of guilts toward the accumulating of our flames what is the natural and the only salvo to this intricacy I suppose 't is prone to any man to divine why to reform the fundamental error which can no otherwise be repair'd after to begin if it be but now to edifie and to be the better for stripes to set every man to this one late but necessary resolution and not to be content to have done somewhat at home in private every man in mending one as they say though if that were done uniformly 't would serve the turn but every man whose heart the Lord hath strucken to be a convert-humble-mourner for the iniquity of his people for the provocations of this Church and Kingdom and for the plague of his own heart to go out and call all the idle by-standers in the field to draw as many more as 't is possible into that engagement and in this sense to bring into the service a whole army of Covenanters and Reformers every man vowing hostility against those wasting sins of his that have thus long kept a tortur'd broken Kingdom and Church upon the wheel which can never get off till we come whole sholes of suppliants and auxiliaries to its rescue nay till the sins that first brought it to this execution become the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be delivered up chearfully to suffer in the stead That this work be at length begun in some earnest you will surely give God and his Angels and your friends leave to expect with some impatience and 't were even pity they should any longer be frustrated If they may at last be so favour'd by us our state will be as great a riddle of mercy and of bliss as 't was even now of sadness and horrour Let God do what he please to us for the turning or for the continuing our Captivity 't will be matter of infinite advantage and joy to us If he continue us still upon the cross after the consummatum est after the work is done after it is a reform'd purifi'd Nation O that is a super-angelical state a laying a foundation in that deep for the higher and more glorious superstructure of joy and bliss in another world Nay if he should sweep us away in one akeldama this were to the true Penitent but the richer boon a transplantation only a sending us out a triumphant not captive colony to heaven Or if we be then taken down from the Cross and put into the quiet chambers or dormitories if there be seasons of rest and peace yet behind upon this earth in these our days O they will be rich seasons of opportunity to bring forth glorious proportionable fruits of such repentance a whole harvest of affiance and faithful dependence upon Heaven a daily continual growth in grace in all that is truly Christian In a word of rendring us a kingdom of angelical Christians here and of Saints hereafter Which whether it be by the way of the Wilderness or of the Red-sea by all the sufferings that a Villanous world can design or a gracious Father permit and convert to our greatest good God of his infinite mercy grant us all even for his son Jesus Christ his sake To whom with the Father c. SOME PROFITABLE DIRECTIONS BOTH FOR Priest and People IN TWO SERMONS Preached before these EVIL TIMES THE ONE To the CLERGY THE OTHER To the CITIZENS of LONDON By H. HAMMOND D. D. LONDON Printed MDCLXXXIII These Two following Sermons were subjoyned by the Author to the Review of his Annotations
at once accuser and lyer both If he do not so I am sure 't will be small matter of rejoycing to us small comfort in suffering as a thief saith the Apostle though all joy in suffering as a Christian and so small comfort in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being reproached unless the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falsly be joyned with it And therefore you must add that caution to your comfort that they be your good at least your justifiable deeds that be evil spoken of or else it will not be a sic prophet as the prophets were used like you The Clergy-man that in such a time as this when the mouth of hell is open against us shall think fit to open any other mouth to join in the cry against the Church to give life or tongue to any scandalous sin and set that to its clamans de terra crying from the ground that shall with any one real crime give authority to all the false pretended ones that are laid to the charge of our calling that by drunkenness or incontinence by luxury or sloth by covetousness or griping by insolence or pride by oaths or uncomely jesting by contention or imtemperate language by repaying evil for evil or railing for defamations shall exasperate this raging humour and give it true nourishment to feed on what doth he but turn broiler and boutefeau make new libels against the Church and by that means perswade credulous seducible spectators that all are true that have been made already I know not what climax or aggravation of woes is heavy enough for that man all the lamentations and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Bible Alas my brother will not reach unto it that of the milstone about the neck or the Melius si nunquam natus esset it had been better if he had never been born are the fittest expressions for him S. Paul for the vindicating his ministery from vileness was fain to mention all the good deeds he had ever done among them O let not us bring our evil to remembrance by acting them over afresh but think it most abundantly sufficient that we have already thus contributed to the defaming of our calling He that hath done so formerly that by the guilt of any one scandalous sin and it need not be of the first magnitude to deserve that title in a Minister hath contributed ought to the vilifying of the whole Order 't is now time for him to see what he hath done been a troubler of Israel set the whole kingdome in an animosity against the Clergy and when will he be able to weep enough in secret to wash out this stain incorporate into the very woofe of our robe I shall no farther aggravate the sin upon him than to prepare him to seek out for some remedy and to that end to bear me company to my last particular how far we are concerned in the transcribing S. Pauls pattern how far that practice and that end is imitable by us that are here assembled This practice consists of two parts a positive and a negative The positive part of this practice the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but you hath no case of scruple or difficulty in it The You are the Corinthians souls As in other places the souls signifie the persons so many souls went out of Aegypt i. e. so many men so here by way of exchange or quittance on the other side you i. e. your souls according to that of Pythagoras of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy soul is thou And then add the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I seek to it and it gives you the uncontradicted duty of a Minister to be a seeker of souls the spiritual Nimrod the hunter before the Lord hunter of men hunter of souls and that indeed as wild and untameable subtle a game as any wilderness can yield so unwilling to come into our toyls so wise in their generation to escape our snares so cunning to delude all our stratagems of bringing them to heaven that a man may commonly labour a whole night and catch nothing He that winneth or taketh souls is wise saith the wise man Prov. 11.30 A piece of wisdom 't is not suddenly learned a game wherein all the wisdome of the world the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prudence of the flesh and the cunning of hell are all combin'd in the party against us for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Synesius calls the soul this state betwixt God and devils and the game must be very carefully play'd and dexterously managed on our side if we think ever to win it out of their hands The manner of pastors as of shepherds among us is much changed from what it was in the Eastern parts of the world in Greece and in Jurie The sheep saith the Philosopher in his time would be led by a green bough and follow whithersoever you would have them and so in the Scripture is still mention of leading of sheep and of the people like sheep Psal 77. but now they must be driven and followed yea and sometime by worrying brought into the fold or else there is no getting them into the fairest lovelyest pasture The sheep were then a hearing and a discerning sort of creatures could hear the shepherd and know his voice from all others and when the thief and robber came the sheep did not hear them John 10.8 but now 't is quite contrary either not hearing at all profaneness and dissoluteness hath possess'd our souls with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit of slumber torpor absolute deafness that all our hearing of Sermons is but a slumber of such a continuance or else having no ears for any but the thief and robber if any come on that errand to rob us of our charity of our obedience of our meek and quiet spirits and infuse calumnies animosities railings qualities that ipso facto work metamorphoses in us change sheep into wolves his voice shall be heard and admired and deified like Herods the voice of God and not of man though nothing be so contrary to God or godliness as that voice In this and many other considerations it is that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I seek here is so necessary All our pains and industry diligence and sagacity are little enough to bring men into the true way to heaven so many by-wayes on every side inviting and flattering us out of it so much good company perswading nay so many false leaders directing us into error that a Minister had need fasten himself into the ground like a Mercuries post in this division of waies and never leave hollowing and calling and disabusing of passengers with a This is the way walk in it or in the Apostles words Follow peace with all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursue and follow it and holiness without which no man shall set the Lord Peace and holiness two such strangers such prodigies in the world having taken their leaves so solemnly with Astraea
fooling after Idols which was the Original of the Heathens being given up to vile affections Rom. i. for one that lives in a civil Countrey among people that have the faces and hearts of men and Christians made as it were to upbraid his ways and reprove his thoughts for one that is within the sound of Gods Law and Light of his Gospel by which he may edifie more than ever Heathen did by thunder and lightning for one that cannot chuse but fear and believe and love and hope in God in some measure or kind be he never so unregenerate for him I say that hath all these outward restraints and perhaps some inward twinges of Conscience to curb and moderate him to be yet so stupid under all these helps as never to be able to raise up one thought toward heaven to have yet not the least atome of Soul to move in the ways of godliness but to fall prostrate like a Carkass or a Statue or that Idol Dagon with his feet stricken off not able to stand before the slightest motion of sin or if a lust or a phansie or a devil be he the ugliest in Hell any thing but God appear to him presently to fall down and worship This is such a sottish condition such an either Lethargy or Consumption of the Soul such an extream degree of weakness that neither original sin that Serpent that despoiled Adam nor any one single Devil can be believed to have wrought in us but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Platonicks call it Apopular Government of sin under a multitude of Tyrants which have for so long a while wasted and harassed the Soul so that now it is quite crest-faln as that legion of Devils Mar. v. 3 which dwelt among the Tombs in a liveless cadaverous noisome Soul or more truly that evil spirit Mark i. 23 that made the man disclaim and renounce Christ and his mercies when he came to cure Let us alone what have we to do with thee by which is noted That contentedness and acquiescence in sin that even stubborn wilfulness and resolvedness to die that a long sluggish custom in sin will bring us to and that you may resolve on as the main discernable cause of this weakness of the heart a habit and long service and drudgery in sin But then as a ground of that you may take notice of another a phancy that hath crept into most mens hearts and suffers them not to think of resisting any temptation to sin that all their actions as well evil as good were long ago determined and set down by God and now nothing left to them but a necessity of performing what was then determined I would fain believe that that old heresie of the Stoicks revived indeed among the Turks concerning the inevitable production of all things that fatal necessity even of sins should yet never have gotten any footing or entertainment among Christians but that by a little experience in the practice of the world I find it among many a main piece of their faith and the only point that can yield them any comfort that their sins be they never so many and outragious are but the effects or at least the consequents of Gods decree that all their care and sollicitude and most wary endeavours could not have cut off any one sin from the Catalogue that unless God be pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come down upon the Stage by the irresistable power of his constraining spirit as with a Thunderbolt from Heaven to shake and shiver to pieces the carnal man within them to strike them into a swoon as he did Saul that so he may convert them and in a word to force and ravish them to Heaven unless he will even drive and carry them they are never likely to be able to stir to perform any the least work of reason but fall minutely into the most irrational unnatural sins in the world nay even into the bottom of that pit of Hell without any stop or delay or power of deliberating in this their precipice This is an heresie that in some Philosopher-Christians hath sprouted above ground hath shewed it self in their brains and tongues and that more openly in some bolder Wits but the Seeds of it are sown thick in most of our hearts I sear in every habitual sinner amongst us if we were but at leisure to look into our selves The Lord give us a heart to be forewarned in this behalf To return into the rode Our natural inclinations and propensions to sin are no doubt active and prurient enough within us somewhat of Jehu's constitution and temper they drive very furiously But then to perswade our selves that there is no means on earth besides the very hand of God and that out of our reach able to trash or overslow this furious driver that all the ordinary clogs that God hath provided us our reason and natural conscience as Men our Knowledge as Christians nay his restraining though not sanctifying graces together with the Lungs and Bowels of his Ministers and that energetical powerful instrument the Gospel of Christ Which is the power of God unto salvation even to every Jew nay and Heathen Rom. 1. To resolve that all these are not able to keep us in any compass to quell any the least sin we are inclined to that unless God will by force make Saints of us we must needs presently be Devils and so leave all to Gods omnipotent working and never make use of those powers with which he hath already furnished us This is a monstrous piece of unchristian divinity a way by advancing the Grâ—â—e of God to destroy it and by depending on the Holy Ghost to grieve if not to sin against him to make the corruption of our nature equal to nay surpassing the punishment of the Devils a necessary and irreversible obduration in all kinds and measures of sin This one practical Heresie will bring us through all the prodigies of the old Philosophical Sects from Stoicks to Epicurism and all sensual Libertinism and from thence to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Pythagoreans For unless the soul that is now in one of us had been transplanted from a Swine or some other the most stupid sottish degenerous sort of Beasts it is impossible that it should thus naturally and necessarily and perpetually and irrecoverably delight and wallow in every kind of sensuality without any check or contradiction either of Reason or Christianity If I should tell you that none of you that hath understood and pondered the Will of God wants abilities in some measure to perform it if he would muster up all his forces at time of need that every Christian hath grace enough to smother lusts in the Womb and keep them at least from bringing forth to quell a temptation before it break out into an actual sin you would think perhaps that I flattered you and deceived my self in too good an opinion of your
were Not all the ugliness and poyson of the toad hath so deformed that kind of creatures brought it so low in genere entium as the deformed malignant condition of sin hath brought down the very nature and kind of men making them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the children i. e. the objects of all the wrath and hatred in the World 2. A reproach to our Souls those immortal vital Creatures inspir'd into us by Heaven and now raised higher superinspir'd by the Grace of Christ which are then as Mezentius's invention of punishment bound up close with a Carkase of Sin tormented and poisoned with its stench buried in that noysomest Vault or Carnel-house 'T was an admirable golden saying of the Pythagoreans the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what a restraint of sin it would be if a man would remember the reverence he ought unto himself and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was their own explication of it the Soul within thee is that self to whom all that dread and awe and reverence is due And O what an impudent affront what an irreverential prophaning of that sacred Celestial Beam within thee that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosophers call it is every paultry Oath or Rage or Lust that the secure sinner is so minutely guilty of Every sin say the Schools being in this respect a kind of Idolatry an incurvation and prostitution of that Heavenly Creature ordain'd to have nothing but Divinity in its prospect to the meanest vilest Heathen Worship the Crocodile the Cat the Scarabee the Dii Stercorei the most noysom abominations under Heaven 3. A reproach to God who hath owned such scandalous Creatures hath placed us in a degree of Divinity next unto Angels nay to Christ that by assuming that nature and dying for it hath made it emulate the Angelical Eminence and been in a manner liable to the censure of partiality in so doing in advancing us so unworthily dignifying us so beyond the merit of our behaviours honouring us so unproportionably above what our actions can own Whilst those that are in scarlet embrace the dunghill as it is in the Lamentations those that are honoured by God act so dishonourably 'T was Plato's affirmation of God in respect of men that he was a Father when of all other Creatures he was but a Maker and 't is Arrian's superstruction on that that remembring that we are the Sons of God we should never admit any base degenerous thought any thing reproachful to that stock unworthy of the grandeur of the Family from whence we are extracted If we do it will be more possible for us to prophane and embase Heaven than for the reputation of that Parentage of ours to ennoble us the scandal that such a degenerous disingenuous Progeny will bring on the house from whence we came is a kind of Sacrilege to Heaven a violation to those sacred mansions a proclaiming to the World what colonies of polluted Creatures came down from thence though there be a nulla retrorsum no liberty for any such to return thither Lastly 'T is a reproach to the very Beasts and the rest of the Creation which are designed by God the servants and slaves of sinful Man which may justly take up the language of the slave to his vitious Master in the Satyrist Tune mihi Dominus Art thou my Lord who art so far a viler Bond-slave than those over whom thou tyrannizest a slave to thy Passion thy Lust thy Fiends who hast so far dethroned thy self that the beast becomes more beast when it remembers thee to have any degree of soveraignty over it Put these four Notions together and 't will give you a view of the first intimation of this Text the baseness and reproachfulness of the sinners course and unless he be the most abject wretchless forlorn sot in the whole Creation unless he be turned all into earth or phlegm if he hath in his whole Composition one spark of Ambition of Emulation of ordinary sence of Honour the least warmth of Spirit impatience of being the only degenerous wretch of the Earth now and of Hell to all Eternity if he be not absolutely arriv'd to Arrian's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his practical as well as judicative faculty quite quarr'd and petrifi'd within him to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gospel that direct ferity and brutality in comparison of which the most crest-faln numness palsie or lethargy of Soul were Dignity and Preferment if he be not all that is deplorable already and owned to be so for ever he will certainly give one vital spring one last plunge to recover some part of the Honour and Dignity of his Creation break off that course that hath so debased him precipitated him into such an abyss of filth and shame if it be but in pity to the Nature the Soul the God the whole Creation about him that like the seven importunate Women Isai iv 1 lay hold on this one insensate person in the eager clamorous style of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take away our reproach And let that serve for a first part of the Sinners Character the consideration of his reproachful scandalous offensive state which might in all reason work some degree of good on him in the first place A second Notion of this Phrase and degree of this Character is the giddiness and unadvisedness of the Sinners Course as simplicity ordinarily signifies sencelesness precipitousness as Trismegistus defines it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a species of madness in one place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of drunkenness in another a wild irrational acting and this doth express it self in our furious mischieving our selves in doing all quite contrary unto our own ends our own aims our own principles of action and this you will see most visible in the particulars in every motion every turn of the sinners life As 1. In his malices wherein he breaths forth such Aetna's of flames against others you may generally mark it he hurts neither God nor man but only himself In every such hellish breathing all that malignity of his cannot reach God he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untemptable by evil in this other sence I mean impenetrable by his malice All that was shot up towards God comes down immediately on the sinners own head And for the Man against whom he is enraged whose blood he thirsts after whose ruine he desires he does him the greatest courtesie in the World he is but blest by those curses that honourable blissful estate that belongs to all poor persecuted Saints and consequently the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matter of joy and exultation is hereby become his portion and that is the reason he is advised to do good to him by way of gratitude to make returns of all civility and acknowledgments not as to an Enemy but a benefactor to bless and pray for him by whom he hath been thus obliged Only this raving mad-man's own Soul is
is engaged in such a pile of flames If there be any Charity left in this frozen World any Beam under this cold uninhabitable Zone it will certainly work some meltings on the most obdurate heart it will dissolve and pour out our bowels into a seasonable advice or admonition that excellent Recipe saith Themist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That supplies the place and does the work of the burnings and scarifyings a cry to stop him in his precipitous course a tear at least to solemnize if not to prevent so sad a fate And it were well if all our bowels were thus imployed all our kindness and most passionate love thus converted and laid out on our poor lapsed sinner-brethrens souls to seize upon those fugitives as Christ is said to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. xi 16 to catch hold and bring them back ere it be yet too late rescue them out of the hands of their dearest espoused sins and not suffer the most flattering kind of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gal. de Athl. the Devil in the Angelical disguise the sin that undertakes to be the prime Saint the zeal for the Lord of Hosts any the most venerable impiety to lay hold on them Could I but see such a new fashioned Charity received and entertained in the World every man to become his brothers keeper and every man so tame as to love and interpret aright entertain and embrace this keeper this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Guardian Angel as an Angel indeed as the only valuable friend he hath under Heaven I should think this a lucky omen of the worlds returning to its wits to some degree of piety again And till then there is a very fit place and season for the exercise of the other part of the passion here that of Indignation the last minute of my last particular as the how long is an expression of Indignation Indignation not at the men for however Aristotles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man ought to have indignation at some persons may seem to justifie it Our Saviour calls not for any such stern passion or indeed any but love and bowels of pity and charity toward the person of any the most enormous sinner and St. Paul only for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the restoring setting him in joynt again that is thus overtaken in any fault but Indignation I say at the sin at the simplicity and the folly that refuse reproachful Creature that hath the fate to be beloved so passionately and so long And to this will Aristotles â—eason of indignation belong the seeing favors and kindness so unworthily disâ—eâ—ced the uâ—tarts saith he and new men advanced and gotten into the greatest dignities knowledge to be proâ—estly hated and under that title all the prime i. e. Practical Wisdom and Piety and simplicity i. e. folly and madness and sin to have our whole souls laid out upon it O let this shrill Sarcasm of Wisdoms the How long ye simple ones be for ever a sounding in our ears Let this indignation at our stupid ways of sin transplant it self to that soyl where it is likely to thrive and fructifie best I mean to that of our own instead of other mens breasts where it will appear gloriously in St. Pauls inventory a prime part of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the durable unretracted repentance an effect of that godly sorrow that worketh to Salvation And if it be sincere O what indignation it produceth in us What displeasure and rage at our folly to think how senselesly we have moulted and crumbled away our souls what unthrifty bargains we have made what sots and fools we shall appear to Hell when it shall be known to the wretched tormented Creatures what ambitions we had to be but as miserable as they upon what Gotham errands what Wild-goose chases we are come posting and wearied thither O that a little of this consideration and this passion betimes might ease us of that endless wo and indignation those tears and gnashing of teeth quit us of that sad arrear of horrors that otherwise waits behind for us Lord do thou give us that view of our ways the errors the follies the furies of our extravagant Atheistical lives that may by the 〈◊〉 reproach and shame recover and return us to thee Make our faces ashamed O Lord that we may seek thy Law Give us that pity and that indignation to our poor perishing souls that may at length â—wake and fright us out of our Lethargies and bring us so many confounded humbled contrite â—tentiaries to that beautiful gate of thy temple of mercies where we may retract our follies implore thy pardon deprecate thy wrath and for thy deliverance from so deep an Hell from so infamous a vile condition from so numerous a tale of deaths never leave praising thee and saying Holy holy holy Lord God of Hosts Heaven and Earth are full of thy glory Glory be to thee O God most high To whom with the Son and the Holy Ghost be ascribed c. SERMON IV. MATT. I. 23 Emmanuel which is by interpretation God with us THE different measure and meanâ— of dispensing Divine Knowledg to several ages of the World may sufficiently appear by the Gospels of the New and Prophecies of the Old Testament the sunshine and the clearness of the one and the twilight and dimness of the other but in no point this more importantly concerns us than the Incarnation of Christ This hath been the Study and Theme the Speculation and Sermon of all holy Men and Writers since Adam's Fall yet never plainly disclosed till John Baptist in the third of Matth. and the third Verse and the Angel in the next Verses before my Text undertook the Task and then indeed was it fully performed then were the Writings or rather the Riddles of the obscure stammering whispering Prophets turned into the voice of One crying in the Wilderness Prepare ye the ways of the Lord c. Isa xl 3 Then did the cry yea shouting of the Baptist at once both interpret and perform what it prophesied At the sound of it Every valley was exalted and every hill was brought low the crooked was made straight and the rough places plain v. 4. That is the Hill and Groves of the Prophets were levell'd into the open champain of the Gospel those impediments which hindred God's approach unto mens rebel hearts were carefully removed the abject mind was lifted up the exalted was deprest the intractable and rough was render'd plain and even in the same manner as a way was made unto the Roman Army marching against Jerusalem This I thought profitable to be premised to you both that you might understand the affinity of Prophecies and Gospel as differing not in substance but only in clearness of revelation as the glorious face of the Sun from it self being overcast and mask'd with a cloud and also for the clearing of my Text For this entire passage
makes his crimes his reputation and his abominations his pride and glory 'T is that which we lay to the Devils charge in the times of Heathenism that he strove to bring sin in credit by building Temples and requiring Sacrifices to lust under the name of Venus Priapus and the like that incontinence might seem an act of Religion and all the prophaneness in the world a piece of adoration And it begins now to be revived in the world again when bashfulness is the quality of all others most creditably parted with and the only motive to the commission of some sins is to be in the fashion to be seen of men when men put on affected errors affected vanities affected oaths just as they do gay clothes that they may be the better counted of this indeed is a damnable hypocrisie when men are fain to act parts in sin that they are not naturally inclined to and to force their constitutions and even to offer violence to their own tender dispositions that so they may not be scoffed at for punies or precise persons as Augustus his daughter which being admonished of a sin that beasts would never have committed answer'd that that was the reason they omitted the injoyment of so precious a delight because they were beasts as if innocence were more bestial than lust and ignorance of some sins the only guilt The horror and detestation that this sin strikes into me makes me I confess willing almost to become an advocate of the first kind of hypocrisie whereby men retain so much modesty in their sins I hope of weakness as to be willing to injoy the charitable mens goood opinion though undeserv'd But for the second kind of hypocrisie this cousening of a mans own soul this tiring and personating in the closet this inventing of arts and stratagems to send himself comfortably and believingly to the Devil this civil intestine treachery within and against ones self this is the grand imposture that here the Pharisee is noted for An easiness and cheateableness that costs the bankrupting of many a jolly Christian soul He saith Plutarch that wants health let him go to the Physicians but he that wants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good durable habit of body let him go to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the masters of exercise otherwise he shall never be able to confirm himself into a solid firm constant health call'd thereupon by Hippocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the constitution of wrestlers without which health it self is but a degree of sickness nourishment proves but swellings and not growth but a tympany Both these saith he Philosophy will produce in the soul not only teaching men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where by the way he repeats almost the whole decalogue of Moses though in an heathen dialect to worship the Gods c. which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the health of the soul but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is above all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be overjoyed or immoderately affected in all this This which he attributes to Philosophy in general is saith Aristotle an act of intellectual prudence or sobriety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to vouchsafe higher titles to himself than he is worthy of not to think himself in better health than he is which is not the dialect of a mere heathen but the very language of Canaan Rom. xii 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word in Aristotle which cannot be better exprest than by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have a moderate sober equal opinion of ones own gifts not to overprize Gods graces in our selves not to accept ones own person or give flattering titles to ones self in Jobs phrase This Chrysostom calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word near kin unto the former the meekness or lowliness of heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. when a man having attain'd to a great measure of grace and done great matters by it and knoweth it too yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fancies no great matter of himself for all this As the three Children in Daniel having received a miracle of graces which affected even the enemies of God yet were not affected with it themselves enabled to be Martyrs and yet live Or as the Poet of Callimachus that stood after he was dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is Nebuchadnezzars phrase walking in the midst of the fire and yet they have no hurt Yet in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Song of praise all that they say of themselves is this and now we cannot open our mouths ver 9. for this saith Chrysostom we open our mouths that we may say this only that it is not for us to open our mouths By this low modest interpretation every Christian is to make of his own actions and gifts you may guess somewhat of the Pharisees misconceits For first were he never so holy and pure of never so spiritual Angelical composition yet the very reflecting on these excellencies were enough to make a Devil of him The Angels saith Gerson as the Philosophers intelligences have a double habitude two sorts of imployments natural to them One upwards in an admiration of Gods greatness love of his beauty obedience to his wll moving as it were a circular daily motion about God their Center as Boethius of them Mentemque profundam circumeunt another downward of regiment and power in respect of all below which they govern and move and manage Now if it be questioned saith he which of these two be more honourabe for the credit of the Angelical nature I determine confidently that of subjection pulchriorem perfectiorem esse quam secunda regitivae dominationis 't is more renown to be under God than over all the world besides As the service to a King is the greatest preferment that even a Peer of the Realm is capable of And then if an Angel should make a Song of exultance to set himself out in the greatest pomp he would begin it as Mary doth her Magnificat For he hath regarded the low estate of his servant So that the blessed Virgins mention of her own lowliness was not a piece only of modest Devotion but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of expression and high Metaphysical insinuation of the greatest dignity in the world And then let the Pharisee be as righteous as himself can fancy come to that pitch indeed which the contemptuous opinionative Philosophers feigned to themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Tatianus which is in the Church of Lâ—â—dicaea's phrase I am rich and am increased in spiritual wealth and have need of nothing or the fools in the Gospel I have store laid up for many years nay to St. Pauls pitch wrapt so high that the schools do question whether he were viator or comprehensor a traveller or at his journeyes end yet the very opinion of Gods graces would argue him a Pharisee
proposals most seasonably and suitably to our affections not to enlarge this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the gross nor yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to each particular you may have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or taste of it in the Pharisee To an easie natur'd man whose soul is relax't and has its pores open to receive any infection or taint the Devil presents a multitude of adulterers drunkards c. Thereby to distill the poyson softly into him to sweeten the sin and secure him in the commission of it by store of companions But to a Pharisee rugged singular supercilious person he proposeth the same object under another colour The many adulterers c. that are in the world not to intice but to incense him the more against the sin not to his imitation but to his spleen and hatred that seeing he can hope to gain nothing upon him by bringing him in love with their sin he may yet inveigle him by bringing him in hatred with their persons and plunge him deeper through uncharitableness than he could hope to do by lust He knows well the Pharisees constitution 's too austere to be caught with an ordinary bait and therefore puts off his title of Beelzebub prince of flies as seeing that they are not now for his game but trowls and baits him with a nobler prey and comes in the person of a Cato or Aristarchus a severe disciplinarian a grave Censor or as his most Satanical name imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an accuser and then the Pharisee bites presently He could not expect to allure him forward and therefore drives him as far back as he can that so he may be the more sure of him at the rebound as a skilful woods-man that by wind-lassing presently gets a shoot which without taking a compass and thereby a commodious stand he could never have obtain'd The bare open visage of sin is not lovely enough to catch the Pharisee it must be varnish'd over with a shew of piety with a colour of zeal and tenderness in God's cause and then the very devilishest part of the Devil his malice and uncharitableness shall go down smoothly with him And that this stratagem may not be thought proper to the Meridian only where the Pharisee liv'd Leo within 500. years after Christ and other of the Fathers have observed the same frequently practised by the Devil among the Primitive Christians Vt quos vincere flammâ ferroque non poterat ambitione inflaret virus invidiae infunderet sub falsâ Christiani nominis professione corrumperet That they whom persecution could not affright ambition may puff up envy poyson and a false opinion of their own Christian purity betray to all the malice in the World Thus have Hereticks and Sectaries in all ages by appropriating to themselves those titles that are common to all the children of God left none for any other but of contumely and contempt as soon as they fancy to themselves a part of the spirit of God taken upon them the monopoly of it also Thus could not the Valentinians be content to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 themselves but all the world beside must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animal and earthly 'T were long to reckon up to you the Idiomes and characters that Hereticks have usurped to themselves in opposition and reproach and even defiance of all others the Pharisees separati Sadducees justi Novatians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puri Messalians precantes As if these several virtues separation from the world love of justice purity daily exercise of prayer were no where to be found but amongst them Even that judicious learned eloquent yea and godly Father Tertullian is caught in this pit-fall as soon as he began to relish Montanus his heresie he strait changeth his style Nos spirituales and all other Orthodox Christians Psychici animal carnal men The Devil could not be content that he had gain'd him to Montanism an heresie which 't is confest only a superlative care of Chastity abstinence and martyrdom brought him to but he must rob him of his charity too as well as his religion Not to keep any longer on the wing in pursuit of this censorious humour in the Pharisee and Primitive hereticks the present temper and constitution of the Church of God will afford us plenty of observation to this purpose Amongst other crimes with which the reformation charge the Romanists what is there that we so importunately require of them as their charity that seeing with the Apostolical seat they have seiz'd upon the Keys of Heaven also they would not use this power of theirs so intemperately as to admit none but their own proselytes into those gates which Christ hath open'd to all believers For this cause saith Eulogius in Photius were the Keys given to Peter not to John or any other because Christ foresaw Peter would deny him that so by the memory of his own failings he might learn humanity to sinners and be more free of opening the Gates of Heaven because he himself had it not been for special mercy had been excluded other Apostles saith he having never faln so foully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might like enough have used sinners more sharply but 't was not probable that Peter would be such a severe Cato and yet there is not a more unmerciful man under Heaven than he that now tyrannizeth in his Chair Spalatensis indeed after his revolt from us could ingeniously confess that he could have expected comfortably and perhaps have been better pleased to have been saved in the Church of England with a 1000l a year as in the Roman with 500l But do not all others of them count this no less than heresie in him thus to hope Cudsemius the Jesuit denies the English Nation to be Hereticks because they remain under a continual succession of Bishops But alas how few be there of them which have so much charity to afford us What fulminations and clattering of Clouds is there to be heard in that Horizon What Anathematizing of hereticks i. e. Protestants what excommunicating them without any mercy first out of the Church then out of the book of life and lastly where they have power out of the Land of the living And yet would they be as liberal to us poor Protestants as they are to their own Stews and Seminaries of all uncleanness then should we be stor'd with indulgences But 't was Tertullian's of old that there is no mercy from them to be expected who have no crime to lay against us but that we are true Christians If they would but allow one corner of Heaven to receive penitent humble Protestants labouring for good works but depending on Christ's merit if they would not think us past hopes or prayers there might be possibly hoped some means of uniting us all in one fold But this precious Christian grace of Charity being now so quite perish't
from off the earth what means have we left us but our prayers to prepare or mature this reconciliation Shall we then take heart also and bring in our action of trespass Shall we sit and pen our railing accusation in the form that Christ uses against the Pharisees Mat. xxiii 13 Wo unto you Scribes and Pharisees Hypocrites for you shut up the Kingdom of Heaven against men for you neither go in your selves neither suffer ye them that are entring to go in This we might do upon better grounds were we so revengefully disposed but we fear to incur our Saviour's censure Luke ix 55 And he turn'd and rebuk't them saying Ye know not what manner of spirits ye are of We should much mistake our Christian spirit if we should not in return to their curses intercede with God in prayer for them First that he will bestow on them the grace of meekness or charity then sincerity and uprightness without wilful blindness and partiality and lastly to intercede for the salvation of all our souls together And this is the only way St. Paul hath left us Rom. xii 20 by returning them good to melt them hoping and praying in the words of Solomon that by long forbearing this great Prince of the West will be perswaded and that our soft tongues may in time break the bone But whilst we preach charity to them shall we not betray partiality in our selves by passing over that uncharitable fire that is breaking out in our own Chimnies 'T were to be wished that this Christian grace which is liberal enough of it self would be entertain'd as gratefully as it is preach't we should not then have so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of fire amongst us as we have who being inflam'd some with faction others with ignorant prejudice others with doting on their own abilities fall out into all manner of intemperate censures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of the sword all sharp contumelious invectives against all persons or doctrines or lives that are not ordered or revised by them For what Photius out of Josephus observes among others to have been one main cause or prognostick of the destruction of Jerusalem the civil wars betwixt the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Zelots and the Cut-throats pray God we find not the same success amongst us Whilst the Zelots saith he fell on the Sicarii the whole body of the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was bitterly and unmercifully butcher'd betwixt them and under one of those two names all the People were brought to suffer their part in the massacre I desire not to chill or damp you with unnecessary fears or to suspect that our sins shall be so unlimited as utterly to out-vie and over-reach God's mercies But beloved this ill bloud that is generally nourish't amongst us if it be not a Prognostick of our fate is yet an ill Symptome of our disease These convulsions and distortions of one member of the body from another as far as it can possibly be distended this burning heat and from thence raving and disquietness of the soul are certainly no very comfortable Symptomes When the Church and Kingdom must be dichotomiz'd precisely divided into two extreme parts and all moderate persons by each extreme tossed to the other with furious prejudice must brand all for Hereticks or carnal persons that will not undergo their razor And then the contrary extreme censure and scoff at their preciseness that will not bear them company to every kind of riot These beloved are shrewd feaverish distempers pray God they break not forth into a flame When the boat that goes calmly with the stream in the midst of two impetuous rowers shall be assaulted by each of them for opposing or affronting each when the moderate Christian shall be branded on the one hand for preciseness on the other for intemperance on the one side for a Puritan on the other for a Papist or a Remonstrant when he that keeps himself from either extreme shall yet be intituled to both what shall we say is become of that ancient Primitive charity and moderation The use beloved that I desire to make of all this shall not be to declaim at either but only by this compass to find out the true point that we must sail by By this saith Aristotle you shall know the golden mediocrity that it is complained on both sides as if it were both extremes that may you define to be exact liberality which the covetous man censures for prodigality and the prodigal for covetousness And this shall be the summ not only of my advice to you but prayers for you that in the Apostles phrase your moderation may be known unto all men by this livery and cognizance that you are indited by both extreams And if there be any such Satanical art crept in amongst us of authorizing errors or sins on one side by pretending zeal and earnestness against their contraries as Photius observes that it was a trick of propagating heresies by writing books intitled to the confutation of some other heresie the Lord grant that this evil spirit may be either laid or cast out either fairly led or violently hurried out of our coasts I have done with the Pharisees censoriousness I come now in the last place to the ground or rather occasion of it his seeing the Publican comparing himself with notorious sinners I thank thee that c. That verse 1 Cor. xv 33 which St. Paul cites out of Menanders Thais that wicked communication corrupts good manners is grounded on this moral essay that nothing raiseth up so much to good and great designs as emulation that he that casts himself upon such low company that he hath nothing to imitate or aspire to in them is easily perswaded to give over any farther pursuit of virtue as believing that he hath enough already because none of his acquaintance hath any more thus have many good wits been cast away by falling unluckily into bad times which could yield them no hints for invention no examples of poetry nor encouragement for any thing that was extraordinary And this is the Pharisees fate in my Text that looking upon himself either in the deceivable glass of the sinful world or in comparison with notorious sinners extortioners adulterers Publicans sets himself off by these foils finds nothing wanting in himself so is solaced with a good comfortable opinion of his present estate and a slothful negligence of improving it And this beloved is the ordinary lenitive which the Devil administers to the sharp unquiet diseases of the conscience if at any time they begin to rage the only conserve that he folds his bitterest receipts in that they may go down undiscern'd that we are not worse than other men that we shall be sure to have companions to Hell nay that we need not neither at all fear that danger for if Heaven gates be so strait as not to
first stone than the whole foundation because the walls are necessary only to the setting on of the roof not to the laying of the foundation the foundation necessary both to the walls and roof but not to the first stone because that may be laid without the whole foundation but the first stone necessary to all the rest and therefore of greatest and most absolute necessity The course of nature is delineated and express'd to us by the like proceedings and method of Arts and Sciences So those general principles that are most familiar to us are the poorest and yet most necessary rudiments required to any deeper speculation the first stage of the understanding in its peregrination or travel into those foreign parts of more hidden knowledg is usually very short and 't is most requisite it should be so for beginning at home with some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and taking its rise at its own threshold thereby it advances the length and secures the success of the future voyage Thus in Politicks hath the body of Laws from some thin beginnings under Lycurgus Solâ—n Phaleas and the like by daily accessions and farther growth at last increased into a fair bulk every age perfecting somewhat and by that degree of perfection making the matter capable of a farther so that the very Politicks themselves as well as each Commonwealth have been observed to have their infancy youth and manhood the last of which is the only perfect state which yet this body had never attain'd to had it not been content to submit it self to the imperfection of the former Thus also in practical Philosophy there be some praeambula operationis some common precepts which must be instill'd into us to work a consistency in our tempers firm enough for the undertaking and performing all moral tasks One excellent one Aristole learnt from Plato in the second of the Ethicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a skill of ordering those two passions aright joy and sorrow an habit never to rejoyce or grieve but on just occasion which lesson we must conn perfectly when we are young and then with years an easie discipline will bring on vertue of its own accord Lastly in the transcendent knowledge of Metaphysicks which Aristotle would fain call wisdom 't is the Philosophers labour which they were very sedulous in to invent and set down rules to prepare us for that study the best that Aristotle hath is in the third of Metaph. to examine and inform our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which things are chiefly worth doubting of and searching after in which one thing if we would observe his counsel if we would learn to doubt only of those things which are worth our knowledge we should soon prove better Scholars than we are Jamblichus beyond all the rest most to the purpose prescribes retiredness and contempt of the World that so we might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even live and be nourished by the excursions of the mind towards God where indeed he speaks more like a Christian than a Pythagorean as if he had learnt Christ to deny himself and the world and follow him and intended to come to that pitch and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which St. Paul speaks of Gal. ii 20 The life which I now live in the flesh I live by faith c. But to conclude this praecognoscendum there be throughout all works of nature and imitations of art some imperfect grounds on which all perfection is built some common expressions with which the understanding is first signed some ground-colours without the laying on of which no perfect effigies or pourtraicture can be drawn Nay thus it is in some measure in spiritual matters also we are men before we are Christians there is a natural life and there is a spiritual life And as in the resurrection 1 Cor. xv 46 so also in the spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the soul first that which is natural and after that which is spiritual and in the spiritual life there be also its periods the infancy the youth and virility of the spirit the first being most imperfect yet most necessary and preparing the way to the last perfection To bring all home to the business in hand thus did it not befit the Saviour of the World to come abruptly into it to put on fâ—esh as soon as flesh had put on sin the business was to be done by degrees and after it had been a long time in working for the final production of it the fulness of time was to be expected The Law had its time of paedagogy to declare it self and to be obeyed as his Vsher for many years and after all this he appears not in the World till his Baptist hath proclaimed him he makes not toward his Court till his Harbinger hath taken up the rooms He comes not to inhabit either in the greater or lesser Jewry the World or Man's heart till the Praecursor hath warn'd all to make ready for him and this is the voice of the Praecursor his Sermon and the words of my Text Prepare ye the way of the Lord. Instead of dividing the words I shall unite them and after I have construed them to you contrive that into one body which would not conveniently be dismembred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to sit to prepare to make ready Ye are all those to whom Christ should ever come The ways of the Lord are whatsoever is capable of receiving of Christ or his Gospel peculiarly the hearts of the elect The form of speech imperative notes the whole complexum to be one single duty required of all the Baptists and my Auditors sub hac formâ that every man's heart must be prepared for the receiving of Christ or punctually to imitate the order of the words in my Text the preparation of the soul is required for Christ's birth in us For there is in every elect vessel a spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mystical incarnation of Christ where the soul like Mary is first overshadowed by the Holy Ghost then conceives then carries in the womb grows big and at last falls into travail and brings forth Christ My Text goes not thus far to bring to the Birth neither will I. My discourse shall be happy if it may be his Baptist his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your hearts to prepare them for his birth which I shall endeavour to do first by handling preparation in general 2. The preparation here specified of the soul 3. In order to Christs birth in us And first of preparation in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepare ye or make ready the necessity of this performance to any undertaking may appear by those several precedaneous methods in common life which have nothing in themselves to ingratiate them unto us but cost much toil and trouble yet notwithstanding are submitted to If the Earth would answer the Farmer 's expectation without any culture or husbandry he would never be so prodigal
of these words though somewhat obscured in our English reading of them Now the accepting of this righteousness is an act of ours following a proposal or offer of Christ's and consummating the match or bargain between Christ and us Christ is offered to us as an Husband in the Gospel we enquire of him observe our own needs and his excellencies and riches to supply them our sins and his righteousness and if upon advice we will take him the match is struck we are our beloved's and our beloved is ours we are man and wife we have taken him for our husband and with him are entituled to all his riches we have right to all his righteousness and enjoy by his Patent all the priviledges all the promises all the mercies of the Gospel But if the offer being thus made by God to give us his Son freely we stand upon terms we are too rich too learned too worldly-minded too much in love with the praise of men John xii 43 i. e. fixt upon any worldly vanity and resolve never to foregoe all these to disclaim our worldly liberty our own righteousness and to accept of so poor an offer as a Christ then are we the Infidels here spoken of We will not come to him that we might have life John v. 40 When he is held out to us we will not lay hold on him we have some conceit of our selves and therefore will not step a foot abroad to fetch his righteousness home to us And indeed if any worldly thing please you if you can set a value upon any thing else if you can entertain a Paramour a Rival a Competitor in your hearts if you can receive the praise of men how can you believe John v. 44 So that in brief Infidelity consists in the not receiving of Christ with a reciprocal giving up of our selves to him in the not answering affirmatively to Christs offer of himself in the not taking home and applying Christ to our souls And this is done either by denying to take him at all or by taking him under a false person or by not performing the conditions required or presumed in the making of the match They that deny to take him at all are the prophane negligent presumptuous Christians who either never hearken after him or else are so familiar with the news as to underprize him have either never cheapned Heaven or else will not come to Gods price like Ananias and Sapphira perhaps offer pretty fair bring two parts of their estate and lay them at the Apostles feet but will give no more fall off at last for a trifle and peremptorily deny Christ if they may not have him on their own Conditions Some superfluities some vanities some chargeable or troublesome sins perhaps they can spare and those they will be inclinable to part withal but if this will not serve Christ must seek for a better Chapman they stand not much upon it they can return as contentedly without it as they came And this arises from a neglect and security a not heeding or weighing of Gods justice and consequently undervaluing of his mercies They have never felt God as an angry Judge and therefore they now scorn him as a Saviour they have liv'd at such ease of heart that no legal terrour no affrightments or ghastly representations of sin can work upon them and if the reading of the law that killing letter have been sent by God to instruct them in the desperateness of their estate to humble these libertine souls to the spirit of bondage and so school them to Christ they have eyes but see not ears but hear it not they are come to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. i. 28 a reprobate sense or as it may be rendred an undiscerning mind not able to judge of that which is thus read and proposed to it or again a sense without sense not apprehensive of that which no man that hath eyes can be ignorant of nay in Theod. phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heart that will reverberate any judgement or terrour receiving no more impression from it than the Anvil from the Hammer violently returns it again smooth'd somewhat over perhaps by often-beating but nothing softned Nay if the law cry too loud and by an inward voice preach damnation in their bowels and resolve to be heard before it cease then do they seek out some worldly employment to busie themselves withal that they may not be at home at so much unquietness they will charm it with pleasures or overwhelm it with business as Cain when his Conscience was too rough and rigid for him Gen. iv went out from the presence of the Lord ver 16. and as 't is observed built Cities v. 17. got some of his progeny to invent Musick v. 21. perhaps to still his tumultuous raving Conscience that the noise of the hammers and melody of the Instruments might outsound the din within him as in the sacrifices of Moloch where their children which they offered in an hollow brazen vessel coâ—ld not choose but howl hideously they had tymbrels and tabrets perpetually beating whereupon Tophet where these sacrifices were kept is by Grammarians deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tympanum to drown the noise of the childrens cry These I say which will not be instructed in their misery or better'd by the preaching of the law which labour only to make their inward terrors insensible to skin not cure the wound are Infidels in the first or highest rank which deny to take him at all will not suffer themselves to be perswaded that they have any need of him and therefore let him be offered for ever let him be proclaimed in their ears every minute of their lives they see nothing in him worth hearkning after and the reason is they are still at home they have not gone a foot abroad out of themselves and therefore cannot lay hold on Christ He that never went to school to the law he that was never sensible of his own damned estate he that never hated himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will never receive never accept of Christ Secondly Some are come thus far to a sense of their estate and are twing'd extremely and therefore fly presently to the Gospel hearing of Christ they fasten are not patient of so much deliberation as to observe whether their hands be empty they are in distress and Christ must needs save them suddenly they lay hold as soon as ever they hear a promise and are resolved to be saved by Christ because they see otherwise they are damned And these take Christ indeed but under a false person either they take the promises only and let Christ alone or take Christ the Saviour but not Christ the Lord Are willing to be saved by him but never think of serving him are praying for ever for Heaven and glory but never care how little they hear of grace the end they fasten on the Covenant they hug and gripe
Mistress of their actions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a creature sent on purpose to preserve them and these saith he deserve not to be chid but pitied for nature at first appointed them this condition of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is their birthright and inheritance and therefore no body will be angry with them for living on it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But for them who were made Creatures of light and had it not been for their wilfulness had still continued light in the Lord who are altogether encompast and environed with light light of nature light of reason light of religion nay the most glorious asterism or conjunction of lights in the World the light of the Gospel to walk in for these men meerly out of perverseness of wilful hearts to hate and abjure and defy this light to run out of the World almost for fear of it to be for ever a solliciting and worshipping of darkness as Socrates was said to adore the Clouds this is such a sottishness that the stupidst Element under Heaven would naturally scorn to be guilty of for never was the earth so peevish as to forbid the Sun when it would shine on it or to sâ—ink away or subduce it self from its rayes And yet this is our case beloved who do more amorously and flatteringly court and woo and sollicite darkness than ever the Heathens adored the Sun Not to wander out of the sphere my Text hath placed me in to shew how the light of the Gospel and Christianity is neglected by us our guilt will ly heavy enough on us if we keep us to the light only of natural reason within us How many sins do we daily commit which both nature and reason abhor and loath How many times do we not only unman but even uncreature our selves Aristotle observes that that by which any thing is known first that which doth distinguish one thing from another à priore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be called the beginning or cause of that thing and that the light of reason distinguishing one action from another being the first thing that teaches me that this is good that otherwise may from thence be termed the beginning of every reasonable action in us and then where ever this cause or beginning is left out and wanting there the thing produced is not so called a positive act or proper effect but a defect an abortion or still-born frustrate issue and of this condition indeed is every sin in us Every action where this Law within us is neglected is not truly an action but a passion a suffering or a torment of the Creature Thus do we not so much live and walk which note some action as ly entranced asleep nay dead in sin by this perverseness 't is perpetual night with us nay we even dy daily our whole life is but a multiplyed swoon or lethargy in which we remain stupid breathless senseless till the day of Death or Judgment with a hideous Voice affrights and rouses us and we find our selves awake in Hell and so our dark Souls having a long while groped wilfully in the Sun are at last lead to an Everlasting inevitable darkness whither the mercy or rays of the Sun can never pierce where it will be no small accession to our torment to remember and tremble at that light which before we scorn'd Thus I say do we in a manner uncreature our selves and by the contempt of this Law of our Creation even frustrate and bring to nothing our Creation it self and this is chiefly by sins of sloth and stupid sluggish unactive Vices which as I said make our whole life a continued passion never daring or venturing or attempting to act or do any thing in Church or Commonwealth either toward God or our Neighbour and of such a condition'd man no body will be so charitable as to guess he hath any Soul or light of reason in him because he is so far from making use of it unless it be such a Soul as Tully saith a Swine hath which serves it only instead of Salt to keep it from stinking For 't is Aristotles observation that every one of the Elements besides the Earth was by some Philosopher or other defin'd to be the Soul Some said the Soul was fire some that 't was air some water but never any man was so mad as to maintain the earth to be it because 't was so heavy and unweildy So then this heavy motionless unactive Christian this clod of Earth hath as I said uncreatured himself and by contemning this active reason within him even deprived himself of his Soul Again how ordinary a thing is it to unman our selves by this contempt of the directions of reason by doing things that no man in his right mind would ever have patience to think of Beloved to pass by those which we call unnatural sins i. e. so in the highest degree as too horrid for our nature set down in the latter end of this Chapter for all Christian Ears to glow and tingle at and I had hoped for all English spirits to abhor and loath To pass these I say our whole life almost affords minutely sins which would not argue us men but some other Creatures There be few things we do in our age which are proper peculiar acts of men one man gives himself to eating and drinking and bestows his whole care on that one faculty which they call the vegetative growing faculty and then what difference is there betwixt him and a Tree whose whole nature it is to feed and grow Certainly unless he hath some better imployment he is at best but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plant-animal whose shape would perhaps perswade you that it hath some sense or Soul in it but its actions betray it to be a mere plant little better than an Artichoak or Cabbage another goes a little higher yet not far doth all that his sense presents to him suffers all that his sensitive faculties lust and rage to exercise at freedom is as fierce as the Tyger as lustful as the Goat as ravenous as the Wolf and the like and all the Beasts of the Field and Fowls of the air be but several Emblemes and Hieroglyphicks concurring to make up his character carries a Wilderness about him as many sins as the nature of a sensitive Creature is capable of and then who will stick to compare this man to the beasts that perish For 't is Theophilus his note that the Cattle and Beasts of the Field were created the same day with man Gen. i. 25 to note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brutish condition of some men and that therefore the blessing was not bestowed on them but reserved for the man which should have the dominion over them Verse 26 28. In summ every action which reason or Scripture or Gods spirit guides not in us is to be called the work of some other Creature
of one of these three sorts either earthly the work of a plant or sensual the work of a Brute or thirdly above the condition of both these devillish Thus do you see the sin of the contempt of the light of nature which although it be dimm'd in us by our corruption yet shined so bright in the Heathen that they were left without excuse in the Jews that even their own hearts accused them for their rebellions and in us Christians that unless we move according to its directions we are fallen below the condition of men almost of Creatures 'T were now superfluous farther to demonstrate it our time will be better spent if we close with some use of it and that will prove manifold first by way of caution not to deify or exalt too high or trust in this light of nature It was once a perfect glorious rule but is now distorted and defaced it once was light in the Lord almost an Angel of light it shone as the Sun in the Firmament in majesty and full brightness but is now only as the Moon pale and dim scarce able to do us any service unless it borrows some rays from the Son of righteousness The fall hath done somewhat with it I know not what to call it either much impaired it and diminisht its light in its Essence or else much incumbred or opprest it in its operations as a Candle under a Vail or Lanthorn which though it burn and shine as truly as on a Candlestick yet doth not so much service in enlightning the room the Soul within us is much changed either is not in its Essence so perfect and active and bright as once it was or else being infused in a sufficient perfection is yet terribly overcast with a gloom and cloud of corruptions that it can scarce find any passage to get through and shew it self in our actions for the corruptible body presseth down the soul c. Wisd ix 15 And from this caution grow many lower branches whence we may gather some fruit as in the second place infinitely to humble our selves before God for the first sin of Adam which brought this darkness on our Souls and account it not the meanest or slightest of our miseries that our whole nature is defiled and bruised and weakned to aggravate every circumstance and effect of that sin against thy self which has so liberally afforded fuel to the flames of lust of rage and wild desire and thereby without Gods gracious mercy to the flames of Hell This is a most profitable point yet little thought on and therefore would deserve a whole Sermon to discuss to you 3. To observe and acknowledge the necessity of some brighter light than this of nature can afford us and with all the care and vigilancy of our hearts all the means that Scripture will lend us and at last with all the importunities and groans and violence of our Souls to petition and sollicit and urge Gods illuminating spirit to break out and shine on us To undertake to interpret any antient Author requires say the Grammarians a man of deep and various knowledge because there may be some passage or other in that Book which will refer to every sort of learning in the World whence 't is observed that the old Scholiasts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were most exquisite Scholars Thus certainly will not any ordinary skill serve turn to interpret and explain many dark sayings which were at first written in the Book of our hearts but are now almost past reading only that omniscient spirit that hath no shadow of ignorance the Finger that first writ must be beseeched to read and point out the riddle We must make use of that rotten staffe of nature as far as its strength will bear and that very gingerly too never daring to lean or lay our whole weight upon it lest it either wound with its splinter or else break under us our help and stay and subsistence and trust must be in the Lord our Eyes must wait on his inlightning spirit and never lose a ray that falls from it Fourthly to clear up as much as we can and re-inliven this light within us And that first By stirring up and blowing and so nourishing every spark we find within us The least particle of fire left in a Coal may by pains be improved into a flame 't is held possible to restore or at least preserve for a time any thing that is not quite departed If thou findest but a spark of Religion in thee which saith A God is to be worship't care and sedulity and the breath of Prayers may in time by this inflame the whole man into a bright fire of Zeal towards God In brief whatever thou dost let not any the least atome of that fire which thou once feelest within thee ever go out quench not the weakest motion or inclination even of reason towards God or goodness how unpolish't soever this Diamond be yet if it do but glissen 't is too pretious to be cast away And then secondly By removing all hindrances or incumbrances that may any way weaken or oppress it and these you have learnt to be corrupt affections That democracy and croud and press and common people of the Soul raises a tumult in every street within us that no voice of law or reason can be heard If you will but disgorge and purge the stomach which hath been thus long opprest if you will but remove this Cloud of crudities then will the brain be able to send some rayes down to the heart which till then are sure to be caught up by the way anticipated and devoured For the naked simplicity of the Soul the absence of all disordered passions is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aphrodiseus that kindly familiar good temper of the Soul by which it is able to find out and judge of truth In brief if thou canst crop thy luxuriant passions if thou canst either expel or tame all the wild Beasts within thee which are born to devour any thing which is weak or innocent then will that mild voice within thee in the cave take heart and shew it self In the mean time this hurry of thy senses drowns that reason and thou canst not hope to see as long as like old Tobit the dung and white film doth remain upon thine Eyes If thou canst use any means to dissolve this dung of affections which an habit of sin hath baked within thee the scales will fall off from thine Eyes and the blind Tobit shall be restored to his sight In brief do but fortify thy reasonable Soul against all the undermining and faction and violence of these sensual passions do but either depose or put to the Sword that Atheistical Tyrant and Usurper as Jamblichus calls the affections do but set reason in the Chair and hear and observe his dictates and thou hast disburthened thy self of a great company of weights and pressures thou wilt be able
Photius as a sure token that Jerusalem should be destroyed because punishment came upon it in a chain every link drew on another no intermission or discontinuance of judgments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A single judgment that brings no train after it is cheaply entertained and is therefore called not a calamity but a visitation but when one plague shall invade shall supplant another when the pestilence shall fright out the famine and the sword pursue the pestilence that neither may slay all but each join in the glory of the spoil then must the beholder acknowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God is resolved to make them the Scene of his rage not only of his wrath Thus also in the spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the estate of the Soul some sins may be suffered to invade us and stick as did the Amorites to goad our sides not destroy but humble us But when sins shall come like gaol-birds linked and chained together when our corruptions and insolent tyrannical passions shall make us contemn the light and law of reason and nature when that contempt shall bring forth Idolatry and the like either worship of Idol-gods or vain conceits or imaginary delights every lust of our baser Soul then can it not be expected that God will have so little to do as to take any more care of us that he will have so much mercy as even to punish us any longer The next voice that we can expect is that horrible mercy of his Why should you be smitten any more Any restraint either of chastisement or instruction would be scarce seen upon us and therefore 't is but lost labour to beat the air or to lay stripes upon the Sea with Xerxes The height of Gods wrath in this World is but our just reward and that is desertion or dereliction and giving us over and giving us up which will suddenly bring us to that which our corrupt nature posts after all vile affections The issue of all is this that those that contemn Gods ordinary restraints God ordinarily leaves to themselves and suffers them to run into most horrible sins 'T is justice that they which delight in errour should be let alone in their course that they may see and acknowledge the errour of their delight that they which have contemned Gods Voice and natures within them should be forsaken and left without either ungodly unnatural that they which lull'd their reasonable Soul into a Lethargy for fear it should awake them or disturb their delights should not have life enough without it ever to awake or rouse themselves or it that they which have maliciously and contemptuously put out the Sun should for ever suffer a continued night 'T is Hippocr his observation that the Africans are very libidinous they are neither hardy nor valiant nor laborious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lust hath so effeminated them that they are fit for nothing but for softness and therefore saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there be among them beasts of all sorts of strange shapes the heat and violence of the same lust makes the very Beasts unnatural the confusion of species is ordinary among them and so almost every birth a Monster nature is almost lost amongst them and many Beasts may be found in Africk which never had any of their kind in the Ark Africa semper aliquod apportat novi whosoever hath a mind to a strange sight there he shall have store of them Thus is it in the Soul if the upper the manly part of it be overswell'd with lust it straight becomes effeminate and enervate hath neither strength nor sinews nor courage for any undertaking and then the Beasts of the field the lower baser sensual faculties of the Soul are not only lusty but outragious having no keeper to govern them they become wild scorn any limits or bounds of nature do every day conceive horrid unnatural vile imaginations and every season grow big and bring forth Monsters monstrous oaths monstrous delights monstrous vanities Some new art or trick of sinning that was never heard of before is invented against every solemn season of our jollity and this we carry about and shew and brag of as a new Creature or strange sight and get a great deal of applause and admiration and perhaps some money by the employment 'T were too long to point out the several sorts of these vile affections which contempt of this light hath produced in every one of us only let us strive and strain and stretch the Eyes that are left us to examine and observe every degree and Symptome and prognostick of them in our selves and never leave poring till we have pierced through that carnal security that blinded us and fully humble our selves in a sense of that desperate estate and almost the Hell that we are faln blindfold into And if we are still blinded still unable to see or move or relieve our selves let us then lay hold of the next Post or Pillar we meet with and there fix and dwell and weep and pray to that Omnipotent Physician of our Souls that Restorer of reasonable Creatures that he will by some spiritual Eye water recover us to that sense 'T is impossible saith Tobias for any one to restore us to the Image of the Father which was once on us but him only who was the eternal Image of the Father he only could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turn out that unreasonable blind soul within us made up of our sins which move us and reduce us to the dignity of reasonable creatures He hath already by his Incarnation delivered us from one long night the dark gloom of our Heathen Ancestors O that he would be born again spiritually in our Souls to deliver us from other more Cimmerian darkness the night and Hell of habituate sin wherein we grope He once breathed on us the breath of life to make us men O that he would again but breath on us the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His holy breath his hallowing breath his breath of holiness to make us Saints It is he that must prevent us with his Spirit or else we run headlong into all vile affections O That he would but Sanctify us and then the most plausible flattering sin in the World nay the most boysterous impetuous lust should not be able to tyrannize over us In the mean time let us remain men till it shall please that free voice to call us into Saints Grace is never placed but in a reasonable Creature and is therefore said to be sent to make reason see what by nature only it cannot never to blemish it in what it can comprehend as the Learned Bishop hath observed against the Jesuit Let us make much of all the light that nature and reason will afford us let us not suffer one precious ray to be cast away upon us but improve it to the extent of its virtue for the direction of our lives And
more We say therefore that we believe the forgiveness of sins and 't is a blessed confidence that all the treasures in the World cannot equal But do our selves keep equipage and hand in hand accompany this profession Let me Catechize you a while You believe the forgiveness of sins but I hope not absolutely that the sufferings of Christ shall effectually clear every mans score at the day of Judgment well then it must be meant only of those that by repentance and faith are grafted into Christ and shall appear at that great Marriage in a wedding garment which shall be acknowledged the livery and colours of the Lamb. But do our lives ever stand to this explication and restriction of the Article Do they ever expect this beloved remission by performing the condition of repentance Do we ever go about to make our selves capable of receiving this mercy conditionally offer'd us Nay do we not by our wilful stupidity and pertinacious continuing in sin nullify in respect of us all that satisfaction of Christ and utterly abandon those means which must bring home this remission to us The truth is our Faith runs only on general terms we are willing to lay all our sins on Christs shoulders and perswade our selves somewhat slightly and coldly that he will bear them in the root and in the fruit in the bullion and in the coyn in the gross and in the retail i. e. both our original and our actual transgressions but we never take any course to rest satisfied that we in particular shall participate of this happiness This requires the humiliation of the whole man the spirit of bondage for a while afterwards a second purity and virginity of the Soul recovered by repentance and then a soberly grounded faith and confidence and an expressing of it by our own forgiving of others And till this piece of our Creed be thus explained and interpreted in our conversation we remain but confident Atheists not able to perswade any body that hears us that indeed we believe what we profess Sixthly and lastly The resurrection of the body and its consequent everlasting life is the close of our Faith and end and prop and encouragement and consummation of our hope and yet we take most pains of all to prove our selves Infidels in this our whole carriage both in the choice and observance of our Religion shew that we do not depend on it that we put no confidence in the Resurrection If we went on this assurance we should contemn any worldly encouragement and make the same thing both the object and end of our service We should scorn to take notice of so poor a thing as profit or convenience is in a matter of so high importance knowing and expecting that our reward shall be great in Heaven This one thought of a Resurrection and an infinite reward of any faithful undertaking of ours would make us disdain and almost be afraid of any temporal recompence for our worship of God for fear it should by paying us before-hand deprive us of that everlasting one We should catch and be ambitious of that expression of devotion which were most painful and least profitable as to worldly advantage and yet we in the stupidity of Atheistical hearts are so improvidently covetous so hasty and impatient in our Religion that unless some present gain allure and draw us we have no manner of life or spirit or alacrity to this as we count it unprofitable service of God The least incumbrance in the world will fright us from the greatest forwardness and nimbleness and activity in Religion and the least appearance of promotion or other like encouragement will produce and raise in us these affections and expressions of zeal which the expectation of the resurrection could never work in us Our religion is somewhat like that of the Samaritans before Christs time either Jews or Heathens according as their King Antiochus would have them after Christs time were perpetually either Jews or Christians according as the Romans their new Lords and Masters either threatned or granted priviledge to the Jews If there were any thing to be gotten by the profession they would be as solemn Christians as any So when the Goths and Vandals over-run Italy and whether upon good affection or compulsion from God I know not spared them that fled to the Basilica in Rome the place where the Christians exercised then I say they which formerly persecuted the Christians now bore them Company very friendly to their Churches and to save their lives fled to the Temple for a refuge which before they abomin'd and made use of Christianity for their safe-guard which they would not own for their religion and hurried to that Sanctuary for their lives which they would not visit for their Souls The condition of our Religion is like that which is upbraided to Ephraim Hos x. 11 Ephraim is like an Heifer that loveth to tread out the Corn. 'T was prohibited by the Law to muzzle the Ox or Heifer that treadeth out the Corn 't was allowed them to feed as long as they did the work and that made Ephraim love the toil so well because that at the very time he performed the labour he enjoy'd the fruit of it had as we say his wages in his hand had some present emolument that would ingratiate his work to him was not left to such a tedious expectation to so long a date as to wait for his reward till the Resurrection those were too hard terms for him he could not endure to be ty'd so long up to the empty rack or feed upon the bit And thus hasty are we in the exacting of our reward for our service of God we will never set our hands to it unless we may make our conditions we are resolved not to be such Fools as to serve God for nought to spend the quickest of our spirits in a sowre crabbed profession and expect our thanks at Dooms-day This plainly demonstrates that however our theory be possest our practice places no trust no confidence no assurance in that part of our Creed the resurrection Again 't was an excellent argument to perswade doubtful Christians in the youth and non-age of the Church of the certainty of the Resurrection that religious men and those whom undoubtedly God loved were full of sufferings in this World and lived and died many of them without any expression of Gods favour to them which made them certainly to conclude that no doubt God hath some other course to exhibit himself in the riches of his mercy to them and seeing there was no hope but in another World Verily there should be a reward for the righteous doubtless there is a God that judgeth the Earth and by this argument we may try our selves for the sincerity of our Faith in this business If we can be patient to endure afflictions here and not complain or grumble for a respite and deliverance but keep all our hopes to be
stupidly senseless of the want When we believe forgiveness of sins and that only upon condition of repentance and yet abhor so much as to hear or think of the performing of it or to make good that mercy to others which our selves challenge of God Lastly When we prove to our selves and all the World beside by our requiring of a present reward for all our goodness and ruling our Religion to our Earthly profit by our impatience of any affliction by our Heathenish neglect and stupidity and riot that we do not in earnest look for the Resurrection to Life When I say by a just but exact survey and inquest we find these so many degrees of secret Atheism in us then must we shrift and purge and cleanse and rinse our Souls from these dregs of Heathenism then must we humble our selves below the dust and not dare to look the veriest Gentile in the Face 'till we have removed this plague from us And do thou O Lord assist our endeavours and by the violence of thy Spirit force and ravish us in our lives as well as belief to a sincere acknowledgment and expression of every minute part of that Religion which is purely Christian that we may adore thee in our hearts as well as our brains and being sanctified throughout from any tincture or colour or suspicion of irreligion in either power of our Soul we may glorifie thee here and be glorified by thee hereafter Now to him that hath elected us hath c. Pars Secunda SERMON XVII 2 PET. III. 3 Scoffers walking after their own Lusts IT is an excellent observation of Aristotles that rich men are naturally most contumelious most given to abuse and deride others which he expresses thus in the seventh of his Pol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The contentment which they enjoy in the continuance of their worldly happiness the perpetual rest and quiet and tranquillity which their plenty bestows on them makes them contemn and despise the estate of any other man in the World Upon this conceit saith the same Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that their happiness is elevated infinitely above the ordinary pitch that whatever contentments any other sort of people can glory or delight in is but some imaginary slight poor happiness that men are fain to solace themselves withal to keep them from melancholy all far enough below the size of their felicity which all agreeable circumstances have conspired to make exactly complete Hence is it that you shall ordinarily observe the rich man in this confidence of his opinion that no man is happy but himself either contemn or pity the poverty and improvidence and perhaps the sottishness of such Spirits that can rejoice or boast in the possession of Wisdom knowledge nay even of Gods graces no object is more ridiculous in his Eye than either a Scholar or a Christian that knows not the value of riches for saith Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Money is reckoned the price of all things else that which can easily purchase whatever else we can stand in need of and therefore the rich man if he could think Learning and Religion worth any thing having his money by him which is in effect every thing thinks he can call for them when he pleases In the mean he hath more wit than to forsake his pleasures and go to School to the Stoick to divest himself of his Robes and put on the sowreness the rigid sad behaviour which the profession of Wisdom or Christianity requires He is better pleased in his present pomp than to go and woo that misery and ruggedness which the severity of Discipline looks for Let silly beggars boast of the contents of Wisdom or hopes of Heaven at mihi plaudo domi his Coffers at home are better Companions than all the melancholy of Books or sullen solaces of the spirit He hath learnt by experience that he ought to pity and contemn these fictions of delight which the Poets fetch from the fortunate Islands to delude and cozen and comfort Beggars his glory and pride and riches are happiness indeed and whatever else the poverty of the World can boast of are objects not of his envy but his scorn What we have hitherto noted to you concerning the rich man is applyable on the same grounds to any sort of people which have fixt upon any worldly content and resolved upon some one object beside which they will never value or prize any thing Thus the Epicure or voluptuous man who hath set up his Idol Lust to whom he owes all his Sacrifice and from whom he expects all his good Fortune that hath fixt his Pillars and cast his Anchor and is peremptorily constant in his course that he is resolved for ever to walk in This man I say being possest with an opinion of the happiness which he is placed in like the Sun in his pride rejoices to run his course and scorns any contrary motion that he meets or hears of and only observes the wayes of virtue and Religion to hate and laugh at them and the farther he walks the deeper he is engaged in this humor of self-content and contempt of others of security and scoffing For this is the force and implicite argument covertly contained in the close of these words There shall come in the last days scoffers c. i. e. this resolution to walk on in their own Lusts hath brought them to this pitch of Atheism to scoff and deride both God and goodness There shall c. We have heretofore divided these words and in them observed and handled already the sin of Atheism together with the subjects in which it works Christians of the last times noted from this prophetick Speech There shall come in the last dayes Scoffers We now come to the second particular the motive or impellent to this sin a liberty which men give themselves and a content which they take to walk after their own lusts The second Chapter of the Wisdom of Solomon is an excellent description of the Atheist and though it be of Apocryphal authority yet 't is of most divine Canonical truth I could find in my heart nay I can scarce hold from reading and paraphrasing the whole Chapter to you 't is so solid so strong so perfect a Discourse upon this theme it contains so many strains of Atheistical reason in opposition to godliness and the root and growth and maturity of this tree of knowledge and death that the clear understanding of that one place might suffice without any enlargement of proofs or expressions But for brevity sake and on promise that you will at your leisure survey it I will omit to insist on it only in the end of the 21 Verse after all the expressions of their Atheistical counsels you have the reason or motive or first worker of all For their own wickedness hath blinded them their stupid perseverance in those dark wayes in that black Tophet on Earth habituate custom
coals of fire which hath a vehement flame She had before often lost her beloved which made her so fiercely fasten on him for having roused him ruit in amplexus she rusht into his embraces she held him and would not let him go Thus you see the jealousie and eagerness of love produc'd by either a former loss or present more than ordinary want of the object both which how pertinent they are to the regenerate man either observing his past sins or instant temptations this Discourse hath already made manifest The Vse of this Thesis to wit that the greatness of ones sins makes the regenerate man apply himself more fiercely to Christ is first by way of caution that we mistake not a motive for an efficient an impulsive for a principal cause For where we say It makes him apply himself c. we mean not that the encrease of sin produces faith formally but only inciteth to believe by way of instruction by shewing us what distress we are in and consequently in what a necessity of a deliverer The meditation of our sinful courses may disclose our misery not redress it may explore not mend a Sinner like a touchstone to try not any way to alter him It is the controuling spirit which must effectually renew our spirits and lead us to the Christ which our sins told us we had need of The sense of sin may rouze the Soul but it is the spirit of God that lays the toils the feeling of our guilt may beat the Waters but it is the great Fisher of our Souls which spreads the Net which entraps us as we are in our way to Hell and leads us captive to salvation The mere gripings of our Conscience being not produced by any Pharmacon of the spirit but by some distemper arising from sin what anxiety doth it cause within us What pangs and twinges to the Soul O Lord do thou regenerate us and then thy holy spirit shall sanctifie even our sins unto our good and if thy grace may lead us our sins shall pursue and drive us unto Christ Secondly By way of character how to distinguish a true convert from a false A man which from an inveterate desperate malady shall meet with a miraculous unexpected cure will naturally have some art of expression above an ordinary joy you shall see him in an ecstasie of thanksgiving and exultancy whilst another which was never in that distress quietly enjoys the same health and gives thanks softly by himself to his preserver So is it in the distresses of the Soul which if they have been excessive and almost beyond hope of recovery as the miracle must so will the expression of this deliverance be somewhat extraordinary The Soul which from a good moral or less sinful natural estate is magis immutata quam genita rather chang'd than regenerate into a spiritual goes through this business without any great noise the spirit entring into it in a still small voice or at a breathing but when a robustous obdurate Sinner shall be rather apprehended than called when the Sea shall be commanded to give up his ship-wrack't and the Sepulchre to restore her dead the Soul surely which thus escapeth shall not be content with a mean expression but will practise all the Hallelujahs and Magnificats which the triumphant Liturgies of the Saints can afford it Wherefore I say if any one out of a full violent course of sinning conceive himself converted and regenerated let him examine what a degree of spiritual exultancy he hath attained to and if he find it but mean and flight and perfunctory let him somewhat suspect that he may the more confirm the evidence of his calling Now this spiritual exultancy of the regenerate consists both in a solemn humiliation of himself and a spiritual rejoycing in God his Saviour both exprest in Maries Magnificat where she specifies in the midst of her joy the lowliness of his handmaid and in S. Pauls victory-song over Death So that if the conversion of an inordinate Sinner be not accompanied with unwonted joy and sorrow with a godly sense of his past distress and a godly triumph for his delivery if it be not followed with a violent eagerness to fasten on Christ finally if there be not somewhat above ordinary in the expression then I counsel not to distrust but fear that is with a sollicitous not suspicious trembling to labour to make thy calling and election sure to pray to that Holy Spirit to strike our hearts with a measure of holy joy and holy sorrow some way proportionable to the size of those sins which in our unregeneracy reigned in us and for those of us whom our sins have separated far from him but his grace hath called home to him that he will not suffer us to be content with a distance but draw us close unto himself make us press toward the mark and fasten our selves on that Saviour which hath redeemed us from the body and guilt of this so great death The third Vse is of comfort and confirmation to some tender Souls who are incorporate into Christ yet finding not in themselves that excessive measure of humiliation which they observe in others suspect their own state and infinitely grieve that they can grieve no more Whereas this Doctrine being observed will be an allay to their sorrow and wipe some unnecessary tears from their Eyes For if the greatness of sin past or the plentiful relicks of sin remaining do require so great a measure of sorrow to expiate the one and subdue the other if it be a deliverance from an habituate servitude to all manner of sin which provokes this extraordinary pains of expression then certainly they who have been brought up with the spirit which were from their baptism never wholly deprived of it need not to be bound over to this trade of sorrow need not to be set apart to that perpetual humiliation which a more stubborn sin or Devil is wont to be cast out by I doubt not but a soul educated in familiarity with the spirit may at once enjoy her self and it and so that if it have an humble conceit of it self and a filial of God may in Earth possess God with some clearness of look some serenity of affections some alacrity of heart and tranquillity of spirit God delights not in the torment of his children though some are so to be humbled yea he delights not in such burnt-offerings as they bestow upon him who destroy and consume and sacrifice themselves but the Lords delight is in them that fear him filially and put their trust i. e. assurance confidence in his mercy in them that rejoice that make their service a pleasure not an affliction and thereby possess Heaven before they come to it 'T is observed in husbandry that soyl laid on hard barren starved ground doth improve it and at once deface and enrich it which yet in ground naturally fruitful and kept in heart and good case
Of all c. Where first the cadence or manner how Paul falls into these words is worthy to be both observed and imitated the chief and whole business of this Verse being the truth the acceptable truth of Christs Incarnation with the end of it the saving of sinners He can no sooner name this word sinners but his exceeding melting tenderness abruptly falls off and subsumes Of all sinners c. If there be any thing that concerns Sinners I am sure I have my part in that for of that number I am the chief The note by the way briefly is that a tender conscience never hears of the name of sinner but straight applies it to it self It is noted by Aristotle the Master of Humane Learning that that Rhetorick was very thin and unprofitable very poor and like to do little good upon mens affections which insisted on general matters and descended not to particulars as if one should Discourse of sin in general and Sinners without reference to this or that particular sin or Sinner and the reason of his note was because men are not moved or stirred with this Eloquence The intemperate person could hear a declamation against Vice and never be affected with it unless it stooped to take notice of his particular enormities and so it is with other Criminals This reason of his was grounded upon the obdurateness of mens hearts which would think that nothing concerned them but what was framed against the individual Offender all such being as dull and unapt to understand any thing that being applied might move or prick them as men are to take notice of a common national judgment which we never duly weigh till we smart under it in particular This senselessness may also seem to have been amongst St. Paul's Corinthians which made him use Aristotles counsel in driving his Speech home to their private persons 1 Cor. vi Where telling them that neither Fornicators nor Idolaters and the like shall inherit the Kingdom of God for fear they should not be so tender-conscienced as of their own accords to apply these sins to themselves and read themselves guilty in that glass he is fain to supply that office and plainly tell them what otherwise perhaps they would not have conceived and such were some of you ver 11. This senseless hard-heartedness or backwardness in applying the either commands or threatnings of the Law to ones self is by the Apostle called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we ordinarily translate a reprobate mind but may be brought to signify a mind without judgment that hath no faculty of discerning that cannot in a general threatning observe something that may concern the danger of his particular state or as it may be rendred a mind without sense not apprehensive of those things which are manifestly proposed to them like those walking Idols described by the Psalmist Eyes have they and see not Ears and hear not Noses and smell not only beautiful Carcasses of Christians which have nothing but their shape and motion to perswade you that they live unless we add this most unhappy symptom which indicates a state more wretched far than Death it self that there is strength and vigour to oppose recovery that amidst Death there yet survives a hatred and antipathy to Life In such a Soul as this there is a perpetual re-action an impatience of the presence of any thing which may trash incumber or oppress it a judgment or denunciation is but cast away upon it it shall be sure to return unprofitably and neither move nor mend it This hath been and much more might be observed to you of the carriage of the hard stupid heart toward either Scripture or Preacher to the plain opening of this point for you shall more clearly understand the tender heart by observing the obdurate and learn to be affected aright with Gods Law or punishments by knowing and hating the opposite stubborn senselessness Now in brief this tender heart in the discovery of a sin or denunciation of a judgment needs not a particular Thou art the man to bring it home to his person The more wide and general the proposal is the more directly and effectually is this strucken with it In a common Satyre or Declamation against sin in general it hath a sudden art of Logick to anatomize and branch this sin in general into all its parts and then to lay each of them to its own charge it hath a skill of making every passage in the Scripture a glass to espy some of her deformities in and cannot so much as mention that ordinary name of sin or Sinner without an extraordinary affection and unrequired accusation of it self Of all sinners c. The plain reason of this effect in the tender heart is first because it is tender The soft and accurate parts of a mans body do suffer without re-action i. e. do yield at the appearance of an Enemy and not any way put forward to repell him These being fixt on by a Bee or the like are easily penetrated by the sting and are so far from resisting of it that they do in a manner draw it to them and by their free reception allure it to enter so far that the owner can seldom ever recover it back again Whereas on a dead Carkase a thick or callous member of the body a Bee may fix and not forfeit her sting So doth a tender heart never resist or defend it self against a stroke but attenuates its self layes wide open its pores to facilitate its entrance seems to woo a threatning to prick and sting and wound it sharply as if it rejoyced in and did even court those torments which the sense of sin or judgment thus produced Again a tender heart ordinarily meets with more blows more oppressions than any other its very passiveness provokes every ones malice the fly and dust as if it were by a kind of natural instinct drive directly at the Eye and no member about you shall be oftener rubb'd or disorder'd than that which is raw or distempered the reason being because that which is not worthy notice to another part is an affliction to this and a mote which the hand observes not will torment the eye So is it with the Conscience whose tenderness doth tempt every piece of Scripture to afflict it and is more incumbred with the least atome of sin or threat than the more hardned sinner is with a beam or Mountain Thirdly One that hath any solemn business to do will not pass by any opportunity of means which may advantage him in it One that hath a search to make will not slip any evidence which may concur to the helping of his discovery one that hath any Treatise to write will be ready to apply any thing that ever he reads to his Theme or purpose Now the search the discourse the whole imployment of a tender heart is the enquiry after the multitude of its sins and in summ the
were utterly routed and put to flight Josh 10. and the weakest Israelites they that could not enter the battel were yet partakers of the spoils of their wealth And so in like manner that by the resurrection of Christ the powers of hell should be discomfited and the humble meck peaceable Christian reap the fruit of it 13. Though ye have lyen among the pots yet shall ye be as the wings of a dove covered with silver and her feathers with yellow gold Paraphrase 13. And the Israelites that were opprest and long lay in a sad and black destitute despised condition were now at length advanced to all prosperity splendor and glory as was remarkable at their coming out from the kilns of Egypt with the Jewels and wealth of the Egyptians and afterward more illustriously at their injoying of Canaan And so under Christs kingdom the heathenish Idolaters that were brought to the basest and most despicable condition of any creatures worshipping wood and stone c. and given up to the vilest lusts and a reprobate mind Rom. 1. should from that detestable condition be advanced to the service of Christ and practice of all Christian virtues charity meekness c. the greatest inward beauties in the world 14. When the Almighty scattered Kings in it it was white as snow in Salmon 15. The hill of God is as the hill of Bashan an high hill as the hill of Bashan Paraphrase 14 15. When God destroyed and dissipated the Kings of the seven nations before them for though it was by their arms yet was their strength so small in proportion to the giantly inhabitants that the victory was wholly to be attributed to God his providence was illustriously visible in it and the people were by this means soon possessed of the land on this and on the other side of Jordan a most fruitful and profitable possession caused by the melting of the snow that lay on the tops of the hills and exceedingly inrich'd all the plains that lay below them and there dwelt remarkable and illustrious in the eyes of all their neighbours And so upon Christs rising from the dead and thereby conquering death and hell and soon after upon his victorious conquest over his enemies the Jews his crucifiers which would not suffer him to reign over them the Church of Christ typified by the people of Israel should be possest of a prosperous and flourishng condition in Judaea and even in the heathen world though for a while it should sometimes meet with persecution from the heathen Emperors yet at length Christianity should be victorious and subdue the greatest opposers to the faith 16. Why leap ye ye high hills This is the hill which God desireth to dwell in yea the Lord will dwell in it for ever Paraphrase 16. Yet was not God pleased so far to favour either of these high hills as to chuse them for the place of his habitation but hath now brought the Ark of the Covenant and placed it on Mount Sion not the highest hill in those parts but one of an humble and moderate size preferring this before all other for the place of his special residence and this so as never to remove from thence as formerly he hath done to any other station as long as the Jewish state lasted And so proportionably shall Christ erect his Church in the hearts of the meek and lowly Mat. 5.3 whereas the proud and lofty as they will oppose and stand out against him so shall they be utterly rejected by him 17. The chariots of God are twenty thousand even thousands of Angels the Lord is among them as in Sinai in the holy place Paraphrase 17. There therefore the hosts of Angels infinite numbers of them took up their station and so signified this to be the place of the special presence of God that Lord of hosts that appeared so terribly in mount Sinai who is said to reside where these his courtiers of heaven his guards of attendants are visible But much more illustriously shall Christ be present in his Church by the ministry of many thousands of Angels after his resurrection being that very God that once appeared by his Angels in Mount Sinai and hath all the hosts of them continually ministring to him 18. Thou hast ascended on high thou hast led captivity captive thou hast received gifts for men yea for the rebellious also that the Lord God might dwell among them Paraphrase 18. The God of heaven hath pleased to reveal himself in great Majesty to return victoriously to his throne in heaven being as a triumphant conqueror attended by many captives inabling his people the Israelites by the conduct of David to overcome the heathens and subject some of them to this Law of God to bring them in proselytes to their religion and those particularly which long held out against it the Gibeonites and the like and by this means as conquerors are wont to scatter largesses donatives so he hath distributed among these the spectators of his power among his people the greatest blessings the richest donatives imaginable the dignity of worshipping and praying to him in his Sanctuary as afterwards in the Temple whereby God vouchsafeth now to be present among those to hear and answer their prayers that were before strangers to him And thus Christ having by his resurrection overcome death hell and sin and also soon after signally destroyed his crucifiers shall send his Apostles and Evangelists to preach his Gospel to the whole heathen world induing them with gifts of tongues and miracles c. to qualifie them for their office and by them bring many Disciples to the faith particularly a remnant of the unbelieving Jews who seeing the Idolatrous Gentiles come in were stirred up with emulation and so timely prevented their ruine and lived members of the Church of Christ to which he promised his presence see Eph. 4.8 19. Blessed be the Lord who daily loadeth us with benefits even the God of our salvation Selah Paraphrase 19. Thus doth God our great deliverer from time to time continually oblige us with a great weight of mercies afforded us Blessed be his Name for it 20. He that is our God is the God of salvation and unto God the Lord belong the issues from death Paraphrase 20. 'T is not in the power of any other but of this God whom we worship to work the least deliverance for any His priviledge it is to rescue out of the greatest dangers and to him we owe all our escapes From him also have all the signal judgements proceeded under which our enemies have fallen the Egyptians and the inhabitants of the seven nations 21. But God shall wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses Paraphrase 21. And indeed for all those that will not be wrought on and brought home to him by all his wise and
gracious methods but still resist and stand out impenitently in their sins 't is in all reason to be expected from his justice that he shall pour out his vengeance upon these stout presumptuous sinners heads and destroy them utterly And thus shall it befall those that hold out against the Messias when the Apostles after his resurrection shall with the conviction which that brought and the miraculous power shed on them by the holy Ghost preach the Gospel to his crucifiers and call them to repentance for then upon their persisting in their obstinacy their utter destruction is to be look't for 22. The Lord said I will bring again from Bashan I will bring my people again from the depths of the sea Paraphrase 22. The Lord hath promised now to repeat among us all his glorious acts to do as great things command as signal deliverances and victories for Jerusalem as were wrought in Batanea or the Red-sea And all this but an essay of the deliverance of the Messias from the very power of the grave consequent to which is our resurrection as also of the spiritual deliverance wrought for Christians from the power of sin and satan 23. That thy foot may be dipped in the blood of thine enemies and the tongue of thy dogs in the same Paraphrase 23. The blood of thy enemies shed in such abundance that thy dogs shall lap and drink it shall be the sea in which thou shalt pass and that red without a figure And proportionably shall be the destructions on the enemies of Christ and Christians in the age of the Messias 24. They have seen thy goings O God even the goings of my God my King in the sanctuary Paraphrase 24. After the coming out from Egypt and delivery of the Law by the ministry of whole hosts of Angels the Ark and the Tabernacle being built constantly marched before them in all their journeyings with a procession of like solemnity though performed by meaner persons an host though not of heavenly officers and so conducted them to the place of their promised rest Numb 10.35 and with it God himself went as a King before them to rule and guide and protect them And so shall Christ by his grace by his word and his sacraments when he is in heaven 25. The singers went before and the players on instruments followed after amongst them were the damsels playing with timbrels Paraphrase 25. And the going up of the Ark was very solemn with voices and instruments of Musick both which were committed to the Levites care and the pious women accompanied and bare their part in the quire And so when Christ is gone up to heaven the Apostles shall celebrate and promulgate it to all the world and Mary Magdalen and other women witnesses thereof shall affectionately joyn with them indivulging it 26. Bless ye God in the congregation even the Lord from the fountain of Israel Paraphrase 26. And all the people of Israel all that are come forth from out of the waters of Judah Isai 48.1 excited and called upon the other to magnifie the Name of the Lord As all Christians shall be obliged solemnly to magnifie the Name of the Messias and to that end frequently to assemble together 27. There is little Benjamin with their rulers the princes of Judah and their counsel the princes of Zabulon and the princes of Naphtali Paraphrase 27. Particularly the two royal tribes 1. that of Benjamin from which the first King sprang â— that of Judah from which the second and the two learned tribes Zabulon and Naphtali And we may note that the Kingdom of the Messiah should at length be submitted to by all the Potentates and learned men in the world 28. Thy God hath commanded thy strength strengthen O God that which thou hast wrought for us Paraphrase 28. Thus is it meerly the work of Gods presence noted by the Ark assistance and providence that we have thus been enabled to subdue our enemies and get possession of this good land and so the grace of Christ by which sin and Satan shall be weakned and subdued Lord do thou continue this thy power and goodness and go through with and confirm this work of mercy which thou hast begun and thus far advanced in us 29. Because of thy temple at Jerusalem shall Kings bring presents unto thee Paraphrase 29. And then as thy donatives have been imparted to the very heathen enemies of God v. 18. so by way of return shall the heathen nations and princes come in to the acknowledgement and worship of thee and bring sacrifice and oblations to thy Temple the Queen of Shebah personally the Asiatick Princes and Roman Emperors by their offerings And in like manner the heathen world and the greatest Princes thereof shall imbrace and accept the faith of Christ 30. Rebuke the company of spear-men the multitude of the bulls with the calves of the people till every one submit himself with pieces of silver scatter thou the people that delight in war Paraphrase 30. And those that hold out and trust in their military strength tyrannizing and oppressing and subduing all their neighbour nations and out of an insatiate desire of wealth have they never so much will have more and use all violence and war to that purpose Jam. 4.2 these wilt thou severely punish and destroy And so shall Christ the greatness of heathen Rome which having attained to the Empire of the world and to the greatest wealth imaginable shall be subdued and destroyed by the Goths c. and so the Empire subjected to Christianity in Constantine's time see Rev. 17. and 18. 31. Princes shall come out of Aegypt Aethiopia shall soon stretch out her hands unto God Paraphrase 31. And by this means shall many other heathen nations Egyptians and Ethiopians c. be induced to come in as Proselytes and imbrace the law of God and offer up their prayers in his Temple And so when heathen Rome is subdued to the faith of Christ the other nations that depend on that Empire shall receive it also 32. Sing unto God ye kingdoms of the earth O sing praises unto the Lord. Selah Paraphrase 32. And Jerusalem shall be an house of prayer to all nations and this shall be just matter of the most solemn triumphant joy to all the people in the world all due and to be acknowledged to the God of heaven 33. To him that rideth upon the heaven of heavens which were of old loe he doth send out his voice and that a mighty voice Paraphrase 33. To that God that descended and spake to Moses of old out of the cloud on Mount Sinai with such thunder as made them all to tremble see note on Psal 148. a. and will more clearly reveal his will in the fulness of time by the voice of his own Son incarnate and by the preaching of the Apostles to all the world 34. Ascribe ye strength unto God his excellency is
faithfull servant 142. Thy righteousness is an everlasting righteousness and thy law is the truth Paraphrase 142. The things which thou commandest are of eternal truth and goodness no time shall ever come that the Law which thou hast given to mankind to guide their actions by that of loving of God above all and our neighbours as our selves shall be out-dated or unseasonable 143. Trouble and anguish have taken hold on me but thy commandments are my delight 144. The righteousness of thy testimonies is everlasting give me understanding and I shall live Paraphrase 143 144. And this eternal justice of thy precepts as it is matter of infinite advantage in many other respects so is it more especially in this that it yields the greatest joy and comfort in time of afflictions through the conscience of duty and the chearfull reflexions on afflicted innocency And if God grant a man that grace of regulating his actions according to that divine rule 't is not then in the power of the world to make him miserable KOPH 145. I cried with my whole heart hear me O Lord I will keep thy statutes 146. I cried unto thee save me and I shall keep thy testimonies Paraphrase 145 146. Lord in my distresses have I called and invoked thee addrest my self to thee for thy seasonable rescue and deliverance grant it me now I beseech thee and I will faithfully return thee the sincere obedience of my whole life 147. I prevented the dawning of the morning and cried I hoped in thy word 148. Mine eyes prevent the night-watches that I might meditate in thy word Paraphrase 147 148. The comfort and repose that I take in meditating on thy word and the hope that at length thou wilt hear my prayers is such that I come to this double exercise with the greatest appetite get up early in the morning and all the day long entertain my self most delightfully therein 149. Hear my voice according to thy loving kindness O Lord quicken me according to thy judgment 150. They draw nigh that follow after mischief they are far from thy Law Paraphrase 149 150. O Lord my enemies are maliciously resolved against me they forsake thee and contrary to all justice approach and endeavour to mischief me O be thou pleased to confirm thy wonted goodness toward me and of thy mercy rescue me out of their hands 151. Thou art near O Lord and all thy commandments are true 152. Concerning thy testimonies I have known of old that thou hast founded them for ever Paraphrase 151 152. But they cannot be so near to mischief me as thou O Lord art nigh and ready for my defence and support Thou art made up of mercy and fidelity thy promises and decrees of caring for those that adhere to thee are most firm constant and immutable This I am not now to learn I have always since I knew any thing of thee resolved of the truth of it RESH 153. Consider mine affliction and deliver me for I do not forget thy Law 154. Plead my cause and deliver me quicken me according to thy word Paraphrase 153 154. Lord my pressures and enemies are great but my trust is constantly reposed in thee that thou wilt be the friend and advocate of the afflicted as thou hast promised thou wilt O be thou now pleased to make good this mercy to me and raise me out of this desolate condition 155. Salvation is far from the wicked for they seek not thy statutes 156. Great are thy tender mercies O Lord quicken me according to thy judgments Paraphrase 155 156. In this estate I am sure to have no relief from wicked men but on the contrary all accumulations and increase of misery they delight in that more than in any works of justice or mercy But the less I have to expect from men the more I am confident to receive from God whose mercies are beyond the proportion of their cruelties O be thou now pleased to bestow this thy promised seasonable relief upon me 157. Many are my persecuters and mine enemies yet do I not decline from thy testimonies 158. I beheld the transgressours and was grieved because they keep not thy word Paraphrase 157 158. Though my enemies daily increase in number and malice yet shall they not be able to prevail to weary me out of my constancy affiance and obedience to thee All the passion they shall excite in me is that of excessive trouble and sorrow to see men so desperately and obstinately oppugne and disobey the commands of God 159. Consider how I love thy precepts quicken me O Lord according to thy loving kindness 160. Thy word is true from the beginning and every one of thy righteous judgments endureth for ever Paraphrase 159 160. Lord I appeal to thee whether my obedience to thy commands have not been sincere and such as to which thou hast promised thy mercies O then be pleased to bestow them on me For of this I am sure that thy promises are most constantly performed They are faithfull and of eternal truth and never fail any that are qualified to receive them SCHIN 161. Princes have persecuted me without a cause but my heart standeth in awe of thy word Paraphrase 161. 'T is not the power or malice of the world though exercised never so virulently and causelessly against me which shall any way provoke me to forsake my obedience to thee 162. I rejoyce at thy word as one that findeth great spoil Paraphrase 162. But on the contrary my adherence to thee and the comforts which thy Law and the promises annext to it afford me are matter of as great rejoycing and triumph and exultation to me as the richest and most gainfull victory could be to any worldly man 163. I hate and abhor lying but thy Law do I love Paraphrase 163. The false deceitfull practices of ungodly men whereby they advance their interests are most degenerous and unworthy of any ingenuous man I cannot but detest and have an aversion to them whereas the ways which are prescribed by God of adherence to him in the practice of all works of justice and charity are most amiable and eligible 164. Seven times a day do I praise thee because of thy righteous judgments Paraphrase 164. I can never admire and magnifie sufficiently the divine excellency of God's most righteous Law If I had nothing but that to make matter of my lauds I would think my self obliged every day seven set times to make my solemn addresses to God to praise his blessed name and offer up my prayers to him 165. Great peace have they which love thy Law and nothing shall offend them Paraphrase 165. There is no such prosperity and felicity in this world as that of those who take delight in the commands of God and the practice of all duty They shall be in no danger of any of those snares and temptations which the world is full of and which frequently bring other men to
sin and ruine The pleasure they take in duty will with them infinitely out-weigh all the pitifull transient delights or advantages that can offer themselves as the bait to any unlawfull commission 166. Lord I have hoped for thy salvation and done thy commandments 167. My soul hath kept thy testimonies and loved them exceedingly 168. I have kept thy precepts and thy testimonies for all my ways are before thee Paraphrase 166 167 168. Accordingly thus have I endeavoured to secure my self from all such dangers whatsoever my pressures have been I have reposed my trust in thee relyed on thee for deliverances kept close to thy commandments and so qualified my self to receive them and withall laboured to approve the sincerity of my obedience to thee not onely by doing what thou commandest but even by loving and liking that better than any thing else by applying all my endeavours to walk piously and acceptably in thy sight laying all my actions open and naked before thee for thee to judge whether there be any the least malignity in them And by so doing by keeping my self for ever as in thy all-seeing presence I have performed an uniform faithfull obedience to thee TAV. 169. Let my cry come near before thee O Lord give me understanding according to thy word 170. Let my supplications come before thee deliver me according to thy word Paraphrase 169 170. O Lord I humbly address my prayer unto thee in this time of my distress and beseech thee first to bestow on me that wisedom see Jam. 1.5 which may support me and direct me to order all my actions aright in all the pressures thou shalt permit or appoint to lie upon me and then to interpose thy hand and give me a seasonable deliverance out of them 171. My lips shall utter praise when thou hast taught me thy statutes 172. My tongue shall of thy word for all thy commandments are righteous Paraphrase 171 172. Thus shalt thou oblige me to bless and praise thy name thy mercies and the perfect uprightness of all both thy commands and promises when those that thus adhere to and depend on thee are supported and delivered by thee 173. Let thine hand help me for I have chosen thy precepts 174. I have longed for thy salvation O Lord and thy Law is my delight Paraphrase 173 174. Lord I beseech thee interpose thy hand for my relief And if my obedience to thy Law and not onely so but my taking more pleasure in it valuing it more than all other things in the world together with my constant dependance on thee for my deliverance may give me a capacity of this mercy thou wilt not deny it me who am by thy grace in some measure thus qualified 175. Let my soul live and it shall praise thee and let thy judgments help me Paraphrase 175. Lord grant me this thy mercy of seasonable preservation at this time succour me according to thy promised and wonted mercies so shall my life twice received from thee in my birth and in this my preservation be as in all justice it ought for ever dedicated to thy service 176. I have gone astray like a lost sheep seek thy servant for I do not forget thy commandments Paraphrase 176. I have been driven from place to place in perpetual hazards and distresses flying and desolate as a partridge on the mountains thou hast justly permitted me to be persecuted by my enemies to wander up and down as a silly sheep driven by the wolf and scattered from the fold Lord I repent me of all my former sins and shall unfeignedly set my self to the performance of new obedience all my days Be thou pleased to consider my afflictions and in thy good time to relieve and restore me Annotations on Psal CXIX V. 1. Way 'T is usually observed that the composure of this Psalm doth affect the frequent reflections on the Law of God in the several parts and appellations of it and those are observable to be no less than eleven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi adventures to give the critical several importance of each of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 setting down of duties how they are to be done as 't is said Lev. 6.17 this is the Law of the sin-offering c. R. Gaon saith 't is the speculative part of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rule upon which the precepts are grounded as Be holy because God is holy mercifull as he is mercifull referring probably to Moses's request to see God's way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies those precepts whose reason is not known as the purification of the legally unclean not wearing linsey-wolsey and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgments that pass betwixt a man and his neighbour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the precepts that are for a testimony or faederal commemoration as Sabbath Feasts Phylacteries c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those precepts which reason teacheth that are as it were according to the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deposited in our nature And so on in the rest But these without question are indistinctly and promiscuously used through this Psalm Proportionably the practice of these commandments is exprest in as great variety by walking seeking keeping c. Of the last of these it is not amiss to add a little in this first place once for all The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2◠as also v. 34 69 115 129. is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latin scrutantur searching or seeking out So again Psal 25.10 they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seek out as here v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have sought and v. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will seek and v. 100. And this the Hebrew well bears from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodivit curavit watching or taking care of looking diligently after as those that search and seek do And so the Arab notion of the same word which changing צ into ט they make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well accords being to behold contemplate consider observe and so likewise the Chaldee and Syriack use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exactly to the same sense and so it here best accords with that which follows seeking him with the whole heart And this is better and with more clearness rendred observe for that fitly signifies watching or looking to than keep which ordinarily denotes no more than performing them This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligently seeking of God Heb. 11.6 and contains more than a resolution and purpose to obey God a studying his precepts seeking out means to facilitate the performance of them and an exact care and diligence in the use of them The word is here in the participle and so agrees with the foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfect or undefiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII
you may see it Tit. 2.11 The grace of God that bringeth salvation to all men hath appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Catholick salvifick grace be it Christ himself or the Gospel of Christ and the end of this Epiphany follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discipline or to teach us that denying ungodliness and worldly lusts we should live soberly and righteously the very vertues in this Text with the addition of one transcendent one and godly in this present world A strange catalogue of fundamentals one would think for Christ to ascend the cross to preach unto us We expect other manner of doctrines from him doctrines of liberty Jubilee and manumission as the merit and acquisition of his sufferings of security and protection from sin that a little carnality shall not hurt us of freeing us from this bondage to obediences at least from any judgment to come for such errors as these that flesh and blood makes so necessary and incorrigible We have generally a smoother scheme of Christianity than Salvian dream'd of in his Quid est fides nisi praeceptis Christi obedire What is is Faith but obedience to the commands of Christ The necessity of purifying or mortifying of lusts goes for an heresie of this nicer Age which must superadd works to faith our own obedience to the righteousness of Christ and so in Simon Magus his phrase homines in servitutem redigere make slaves of free-born men have them live as well as if Christ had never died for them The truth is the doctrine we have now in hand if believed and obey'd is so certainly destructive of the Devils kingdom and none other so certain but this that you cannot blame Satan and his instruments to cry it down as the vilest heresie in the world He may hope for some tolerable quarter from any other principles especially from those of the Solifidian and Fiduciary brave delicate inoffensive doctrines that have nothing in them contrary to passions and that gets them such zealous Advocates for by this divinity they have their lusts And though it pleases God by the power of his Grace to preserve some men that have imbibed these principles from those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Epiphaniuâ—'s phrase those streams of brimstone that naturally flow from such mines as these I mean from the pernicious and poysonous effects of them though some that conceive obedience unnecessary to justification live very strict and gracious lives in spight of all those advantages and encouragements to the contrary yet now God knows the truth is too grosly discovered the Gnosticks Divinity begins to revive a great deal of carnal I am sure of spiritual filthiness yea all the profaneness and villany in the world is now the most natural spawn of those infusions and to look no further than the glass and those foul selves which that reflects unto us The cause of God and the faith of Christ of which we are seriously such Champions is I fear as much dishonoured and renounced by our faithless apostate atheistical actions by our hellish oaths and imprecations that pultroon sin that second part of Aegyptian plague of frogs and lice and locusts the basest that ever had the honour to blast a Royal Army that casts us into such Epileptick fits such impure foamings at the mouth and will not be bound no not with chains in a word by our going on in such sins against which the denunciation is most punctual that they which do these things shall never enter into the kingdom of Heaven and yet flattering our selves that we shall not fail to enter as by all the species of infidelity all the Judaism and Mahometism and Barbarism in the world And therefore as it is the mercy of the Apostle thus to disabuse his besotted Corinthians know ye not and be not deceived neither Fornicators nor any of that bestial crew shall inherit the kingdom of heaven in thâ—si so is it the justice of his charity to make it a prime ingredient in an Apostolick Sermon scarce any other Article so necessary to be preached especially to a Felix whether as a Commander or as a Heathen or as one peculiarly guilty of those sins and that is the second part of the relative aspect of these words as they refer to the Auditory my next particular And 1. as Felix was an Eques Romanus Procurator of Judaea whose power gave him opportunities to be unjust and his splendid life temptations to incontinence no part of Christian Religion no Article of the Creed is so proper for his turn as the doctrine of the judgment to come for such sins as these that palliate vulgar cure of healing and not searching of wounds of preaching assurance of present pardon before reformation is wrought of solacing but not amending of sinners is not the method in Saint Pauls in Christs dispensatory 't is the scandal rather and reproach of Christianity in Julian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 security and protection and place of confidence from Christ to the most polluted villain the defamation of Constantine in Zosimus that he turn'd Christian because he was guilty of such sins for which no other Religion allowed expiation No the only safe medicinal course is to apply corrosives and causticks the terrours of the Lord and the consuming fire of the Lord the judgment to come when any mortified flesh is to be gotten out and to accept the face of a Fâ—lix in this kind to withhold those saving medicines in civility to the person to whom they are to be adminisâ—â—ed and so suffer that sin upon my splendid Neighbour that my charity requires me to rebuke in any meaner person this is the unjustest rudeness in the world the most treacherous sensless compliance the most barbarous civility cruel mercy the telling him in effect that he is too great to be cured this saith Procopius is the saluting by the way which Elisha forbids Gehazi and Christ the Disciples the one when he went to cure the other to preach and 't is his observation there that such civilities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep Preachers from working any miracles the gentle handling of the great mans sins is many times the damning of him and debauching all the neighbourhood The Lord be merciful to our whole Tribe for our uncharitable omissions in this matter And for once I may chance to deserve your pardon if I do not conceive the flatteringst addresses to you to be always the friendliest If in meer charity to some Auditors I imitate my Saviour and tell you of woes even under a Saviour of casting into utter darkness where the worm never dieth and the fire is not quenched with all the variations and exchange of accents three times repeated by our Saviour within four Verses of an horrendum est what a fearful thing it is to fall into Gods hands and be ground to powder by that fall if I bring out all those Topicks of so true and withall such amazing Rhetorick with
who can dwell with everlasting burnings and all little enough to rouze you out of that dead prodigious sleep of sin to retrench the fury of one riotous lust I beseech you tell me is there ever a judgement to come ever an account to be given for moral vertues Do you so much as fear that for every unclean embrace or dalliance every shameless loud riot for every boisterous rage or execration that I may not add for every contumelious rude address to the throne of grace every base contempt of that majesty that fills this place God shall one day call you into judgement if you do and yet go on in these believe me you are the valliantest daringst persons in the world and if death be not more formidable to you than hell you are fit for a reserve or forlorn hope for the Cannons mouth for Cuiraisiers for fiends to duel with and let me for once set up an infamous trade read you a Lecture of cowardise and assure you that a judgment to come may be allow'd to set you a trembling that it may be reconcilable with Gallantry to fear him that can cast both body and soul into hell and put you in mind of that which perhaps you have not considered that you are not Atheists enough to stand out those terrours when they begin to come close up to you in a death-bed-clap of thunder Cain that was the first of this Order was not able to bear that near approach he went out from the presence of the Lord and the Rabbins have a fansie of Absalom that when he was hang'd by his hair in the midst of his rebellion he durst not cut it because he saw hell below him but chose to die rather than adventure to fall into that place of horrour that his attached conscience had prepared for him They are believe it such unreformed Atheistical hights as these that have made it so indifferent a choice Whether the kingdom be destroyed or no whether it be peopled with Satyrs or with wilder men become all desart or all Bedlam This heaviest judgment that ever fell upon a Nation extream misery and extream fury is I confess a most direful sight but withall a more inauspicious prognostick a sound of a Trumpet to that last more fatal Day with an Arise thou dementate sinner and come to judgment When all our most bloudy sufferings and more bloudy sins got together into one Akeldama or Tophet shall prove but an adumbration of that heavier future doom after which we shall do that to some purpose which we do now but like beginners by way of essay curse God and die suffer and blaspheme blaspheme and suffer for ever But then secondly this doctrine of justice and continence and judgement to come is most necessary as to awake the courtly Governour Felix so in the next place to convert the unbelieving heathen Felix Will you see the first principles of the doctrine of Christ when they are to be infused into such an one or as the Original hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.1 the doctrine of the beginning of Christ the laws of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or initiation of a heathen Convert the elements of his Catechism they are in that place Heb. 6.2 1. Repentance from dead works And 2. Faith towards God 3. Resurrection And 4. Eternal judgment and believe me for him that thus comes unto God out of his animal heathen unregenerate life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Catalogue of the necessariò credenda is not over large he must believe that God is and that he is a rewarder Heb. 11.6 this and it seems no more but this is the minimum quod sic the summ of the faith without which 't is impossible to please him and therefore perhaps it was that Ammianus Marcellinus expresses his wonder that Constantius should call so many Councils whereas before Christian Religion was res simplicissima a plain Religion without contentions or intricacies and Epiphanius of the primitive times that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divided the Church into its true and erroneous members Impiety the only Heretick good life the orthodox professour Next the acknowledgment of the one God and his eternal Son the crucified Messias of the world and the Holy Ghost those one and three Authors of our Religion into which we are baptized and those few other branches of that faith the judgment to come and the practice of Christian vertues in the elevated Christian pitch is the prime if not only necessary And though there be more to be known fit to exercise his industry or his curiosity that hath treasur'd up these fundamentals in an honest heart yet sure not to serve his carnal mind to purge his spleen to provoke his choler to break communions to dilapidate that peace that charity that Christ beyond all other inheritances bequeathed to his disciples Let us but joyn in that unity of spirit in those things which we all know to be Articles of Faith and the precise conscientious practice of what we cannot chuse but know to be branches of our duty and I shall never lead you into any confounding depths or mazes divert you one minute by a walk in the gallery from that more Christian imployment and task in the workhouse And that will be the improvement of the second particular Lastly as the Felix was guilty of those sins which those vertues did reproach to him This Felix is to be met with in our books presented to us on a double view of Tacitus and Josephus Tacitus renders him an Eques Romanus that Claudius had sent Procurator of Judaea to manage it for a time and saith he did it per omnem saevitiam libidinem in the most cruel arbitrary manner and then see the difference of an Apostolick Preacher from Tertullus the Rhetor the one at his humble address and acknowledgment of the obligations that the whole Nation had received from this most excellent Felix ver 2. But Saint Paul in a pricking close discourse of justice and upon neglect of it judgment to come Josephus he looks nearer into his actions and finds him a tyrannical usurper of another mans wife Drusilla seduced to his bed from her husband Azys the King of the Emessâ—ni And then the Sermon of the faith on Christ presently lets loose at this adulterous couple and so you have the seasonableness of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too of chastity to the unchaste Felix and of judgment to come on such wasting sins This will certainly teach the Preacher the combatant of the Lord the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the regular manner of his duelling with sin not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wounding the empty air lashing those sins or sinners that are out of reach of his stripes but the closer nearer encounter the directing his blows at those crimes that are present to him most culpable and visible in his Auditory and thus grasping with the Goliah