them upon condition of performance of moral precepts for all things being indifferently moved to the obtaining of their summum bonum all I say not only rational agents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Andronicus saith on the Ethicks which have nothing but nature to incite them to it the natural man may upon a sight and liking of an happiness proposed on severe conditions call himself into some degrees of moral temper as best suiting to the performance of the means and obtaining of the end he looks for and by this temper be said to be morally better than another who hath not taken this course to subdue his passions And this was evident enough among the Philosophers who were as far beyond the ordinary sort in severity of conversation as depth of learning and read them as profitable precepts in the example of their lives as ever the Schools breathed forth in their Lectures Their profession was incompatible with many vices and would not suffer them to be so rich in variety of sins as the vulgar and then whatsoever they thus did an unregenerate Christian may surely perform in a far higher measure as having more choice of ordinary restrainment from sin than ever had any heathen for it will be much to our purpose to take notice of those ordinary restraints by which unregenerate men may be and are curbed and kept back from sinning and these saith Austin God affords to the very reprobates Non continens in ira suas misericordias Much to this same purpose hath holy Maximus in those admirable Sections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where most of the restraints he speaks of are competible to the unregenerate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1. Fear of men 2. Denunciation of judgments from Heaven 3. Temperance and moral vertues nay sometimes other moral vices as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vain glory or ostentation of integrity 4. Natural impressions to do to others as we would be done to 5. Clearness of judgment in discerning good from evil 6. An expectation of a reward for any thing well done Lastly some gripes and twinges of the conscience to all add a tender disposition a good Christian education common custom of the Country where one lives where some vices are out of fashion nay at last the word of God daily preached not a love but servile fear of it These I say and the like may outwardly restrain unregenerate men from riots may curb and keep them in and consequently preserve the soul from that weight of the multitude of sins which press down other men to a desperation of mercy Thus is one unregenerate man less ingaged in sin than another and consequently his soul less polluted and so in all likelihood more capable of the ordinary means of salvation than the more stubborn habituate sinner when every aversion every commission of every sin doth more harden against grace more alien and set at a greater distance from Heaven and this briefly we call a moral preparation of the soul and a purging of it though not absolutely from sin yet from some measure of reigning sin and disposing of it to a spiritual estate and this is no more than I learn from Bradwardine in his 16. de causa Dei. ch 37. A servile fear a sight of some inconvenience and moral habit of vertue and the like Multum retrahunt à peccato inclinant ad opera bona sic ad charitatem gratiam opera verè grata praeparant disponunt And so I come to my last part to shew of what use this preparation of the soul is in order to Christs birth in us the ways of the Lord. I take no great joy in presenting controversies to your ears out of this place yet seeing I am already fallen upon a piece of one I must now go through it and to quit it as soon as I can present the whole business unto you in some few propositions of which some I shall only recite as conceiving them evident enough by their own light the rest I shall a little insist on and then apply and drive home the profit of all to your affections And in this pardon me for certainly I should never have medled with it had not I resolved it a Theory that most nearly concerned your practice and a speculation that would instruct your wills as well as your understandings The propositions which contain the summ of the business are these 1. No preparation in the world can deserve or challenge Gods sanctifying grace the spirit bloweth where it listeth and cannot by any thing in us be predetermin'd to its object or its work 2. The Spirit is of power to work the conversation of any the greatest sinner at one minute to strike the most obdurate heart and soften it and out of the unnatural womb of stones infinitely more unfruitful than barrenness and age had made the womb of Sarah to raise up children unto Abraham According to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diseases are sometimes cur'd when the patient is at the extremity or height of danger in an ecstasie and almost quite gone 3. 'T is an ill Consequence that because God can and sometimes doth call unprepared sinners therefore 't is probable he will deal so with thee in particular or with unprepared men in general God doth not work in conversion as a physical agent to the extent of his power but according to the sweet disposition and counsel of his Will 4. In unprepared hearts there be many profest enemies to grace ill dispositions ambition Atheism pride of spirit and in chief an habit in a voluptuous setled course of sinning an indefatigable resolute walking after their own lusts And therefore there is very little hope that Christ will ever vouchsafe to be born in such polluted hardned souls For 't is Basil's observation that that speech of the fools heart there is no God was the cause that the Gentiles were given over to a reprobate sense and fell headlong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into all manner of abominations Hence it is that Jobius in Photius observes that in Scripture some are called Dogs Mat. xv 26 some unworthy to receive the mysteries of the Kingdom of Heaven Mat. xiii 11 that some hated the light and came not to it John iii. 20 as if all those had taken a course to make themselves uncapable of mercy and by a perfect hostility frighted Christ out of their coasts In the liberal dispensation of miracles in the Gospel you would wonder to see Christ a niggard in his own Country yet so in respect of other places he was and did not many miracles there because of their unbelief Mat. xiii 58 not that their incredulity had manacled him had shortned his hand or straitned his power but that miracles which when they met with a passive willingness a contentedness in the patient to receive and believe them were then the ordinary instruments of faith
Lord But if it were thus in the Hebrew the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must have been put after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas here it is before it Others seem to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a particle aequivalent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the interlinear ipsum Decretum but it is more reasonable to take it as vulgarly it is for a preposition signifying de and then it will be best rendred I will tell of a decree or covenant V. 8. Son That David as a King exalted by Gods peculiar command should be stiled Gods Son or that the time of his inauguration or instating in that power taking possession of his throne and subduing his enemies on every side should be exprest by the day of Gods begetting hath nothing strange in it It is affirmed in the name of God Psal lxxxix 26 He shall cry unto me Thou art my Father and v. 27. Also I will make him my first-born higher then the Kings of the earth where each King of the earth is lookt on as a Son of God but he as being higher then they his first-born We know an adopted Son is stiled a Son and Salathiel Mat. i. 12 is said to be begotten by Jechoniah because he succeeded him in the Kingdom though he were not indeed his Son And so may David be Gods Son being immediately exalted by him and indeed all other Kings who are said to reign by him And that the time of his Coronation should be lookt on as his birth-day and accordingly kept festival as the birth-day was that is familiar in all Countreys The Feast of commemorating the building of Rome we know was called Palilia and this title was by decree given to the day of Caius the Emperour his advancement to the Empire Decretum ut dies quo cepisset imperium Palilia vocaretur 'T was decreed that the day on which he began his Reign should be so called and accordingly celebrated And the Emperour generally had two natales or birth-days kept Natalis Imperatoris and Imperii the birth-day of the Emperour and of the Empire the first to commemorate his coming into the World the second his advancement to the Imperial Dignity So Spartianus in Adriano tells us of the Natalis adoptionis the day of his adoption i. e. his civil birth on V. Ides of August and then Natalem Imperii the birth-day of his Empire on the III. And Tacitus of Vespasian Hist l. ii Primus Principatus dies in posterum celebratus the first day of his Empire was celebrated afterwards But then in the mystical sense some difficulty there is what Sonship or begetting of Christ is here meant The Schoolmen from some of the Ancients understand it of the eternal Generation of the Son of God and interpret the hodiè to day of an hodiè aeternitatis a day of eternity But the Apostle S. Paul Act. xiii 33 applies it distinctly to his resurrection He hath raised up Jesus again as it is also written in the second Psalm Thou art my Son this day have I begotten thee and so Heb. v. 5. it is brought as an evidence of Christ's being consecrated by his Father to his Melchizedekian High-Priesthood which we know was at his Resurrection Christ glorified not himself to be made an high-Priest but he that said unto him Thou art my Son this day have I begotten thee who in the dayes of his flesh v. 7. being made perfect became the Author of eternal salvation called of God an high-Priest v. 9 10. So Heb. 1.5 where this Text is again recited the Context refers it to the exaltation of him in his humane nature when having purged our sins he sate down on the right hand of the Majesty on high being made so much better than the Angels v. 3.4 And to this belongs that of St. Hierom ad Paulin. David Simonides noster Pindarus Alcaeus Christum lyrâ personat decachordo Psalterio ab inferis suscitat resurgentem David our Divine Poet sounds out Christ upon his Harp and with his Psaltery of ten strings awakes him rising from the dead Only it must be remembred that as it was an act of his divine power by which he was raised and so his resurrection was an evidence demonstrative that he was the promised Messias of whom the Learned Jews themselves resolved that he was to be the Son of God and that in an eminent manner so the High-Priest Mat. xxvi 63 Tell us whether thou art the Christ the Son of God and Joh. i. 20 Rabbi thou art the Son of God the King of Israel so this begetting him from the grave to a life immortal did comprehend and presuppose the truth of that other fundamental Article of our Creed that he was that eternal word or Son of God which thus rose Thus the Apostle sets it Rom. i. 4 speaking of Jesus Christ our Lord made of the seed of David according to the flesh and adding that he was declared to be the Son of God with power according to the Spirit of holiness by the Resurrection from the Dead Now that this his resurrection and exaltation consequent to it is here fitly exprest by Gods begetting him will easily be believed upon these two accounts 1. That in respect of his humane nature it was a second as that from the Mothers Womb a first entrance on humane life the grave was but a second womb from which now he came forth and it is not unusual to call the resurrection of one of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new or second birth 2. That Princes or Rulers are in Scripture style called Gods and children or sons of God I said you are Gods and you are all children of the most high and then instating Christ in his Regal Office is the begetting him and so the saying Thou art my son i. e. by saying constituting him so the second sort of Natalis or birth-day the birth-day of his Kingdom yea and Melchizedekian Priesthood too to that the Apostle applies it Heb. v. 4.5 for to both these he was solemnly installed at his Resurrection The Chaldee of all the Interpreters seem alone not to have understood this mysterie who render it Thou art beloved by me as a Son by a Father thou art pure to me as if this day I had created thee V. 8. Vtmost parts That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 finitus terminatus consumptus est signifies the utmost skirts the extreme parts of that which is spoken of there can be no question All that is here to be noted is the dubious notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earth that is joyned with it For if that be interpreted of the Vniverse or whole World then there can here be no place for the historical sense respecting David for it is certain he was never constituted by God the Vniversal Monarch of the whole World Yet on the other side if it be not taken in this latitude it will
morning in the resurrection in which the just shall judge the world and so subjugate the wicked wordlings to all eternity Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their beauty or form or figure so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effinxit formavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a contraction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being an imperfect sense must be supplied from that which went before and their form i. e. so likewise shall their form do as the upright shall in the resurrection have dominion over the wicked rise and raign joyfully so likewise shall their form or figure referring to the restauration of their bodies they shall rise again in their old shapes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the failing of Hades from an habitation to it i. e. where Hades shall fail to be an habitation to it i. e. when the grave or common repository of the dead in which their beauty form and figure was consumed shall it self decay and lose its strength death having forfeited her sting and the grave her victory no longer to be a mansion to the bodies of the just And this being here spoken in general of all just men is by David particularly applied to himself v. 15. But God will deliver my soul from the power of the grave c. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LXXII read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their help as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petra a rock and by metaphore strength refuge and so help and the Latine follows them but Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their form or image And so this is the interpretation of this whole verse the principal part of difficulty in this parable or dark saying for which this Psalm was designed V. 15. Receive me God 's receiving here is to be understood in the same sense as Enochs being received or taken by God Gen. 5.24 or as we find Psal 73.34 thou shalt after receive me to glory Thus Jonah 4.3 he prays take I beseech thee my life And then it will signifie Gods future receiving him to glory V. 18. Though whilst he lived The Hebrew of the 18. verse is thus literally and clearly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in his living or life time he blest his soul the impious worldling applauded much his own present state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but men shall praise thee or thou shalt be praised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if or when thou dost well to thy self i. e. for doing well to thy self for doing that which may tend really and eternally to thy good and not for saying well for applauding thy present felicity V. 19. Shall go To go or to be gathered to the fathers is a known expression of dying in peace and the same is the importance of the phrase here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall go to the generation of his fathers So the Chaldee read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the memory of the just shall come and be added to the generation of their fathers but the wicked shall never see light The Fiftieth PSALM A Psalm of Asaph Paraphrase The Fiftieth Psalm is a solemn magnifying of Gods power and majesty and a description of the calling of the Gentiles and of the true Evangelical way of worshipping God It was composed probably by David and appointed to be sung by Asaph a Levite appointed by David to attend the Ark and to record and to thank and to praise the Lord God of Israel 1 Chron. 16.5 1. The mighty God even the Lord hath spoken and called the earth from the rising of the sun unto the going down thereof Paraphrase 1. The decree is gone out from the Omnipotent God of heaven the supreme eternity Lord and Judge over all the world that he will assemble and convocate the whole Nation of the Jews from Dan to Bersheba from sea to sea from East to West to reduce and take them off from their hypocritical and abominable practises and bring them to the due acknowledgment and pure worship of the true God and the practise of all virtue 2. Out of Sion the perfection of beauty God hath shined Paraphrase 2. To this end as God hath fixt his Tabernacle on Mount Sion presentiated himself as illustriously there as he did at the giving the Law on Mount Sinai so shall the Son of God in the fulness of time descend to this earth of ours the true light John 1.9 shall shine forth the Messias shall be born of our flesh of the seed of David and having preacht repentance to the Jews and being rejected by their Sanhedrim and Crucified by them he shall rise from death and ascend to his Father and then send his Spirit on his Apostles thereby commissionating them to reveal his Gospel to all the world beginning from the place where God hath been pleased in a special manner to reside this most beautiful mount of Sion there he now presentiates himself and from thence he shall then begin to shine forth and inlighten the heathen world the preaching of his Gospel to all the world shall commence and proceed from thence 3. Our God shall come and shall not keep silence a fire shall devour before him and it shall be very tempestuous round about him Paraphrase 3. What is thus decreed shall certainly come to pass in its appointed time and be lookt on as an extraordinary and signal work of Gods power wherein much of his divine presence shall be discernible and the immediate attendants of it shall be very dreadful and terrible above that of the giving the Law to the Jews from Mount Sinai 4. He shall call to the Heavens from above and to the earth that he may judge his people Paraphrase 4. And it shall begin with a summons as to a solemn Assises for the examining the actions of men good and bad those that have resisted and despised the Messias and those that have subjected themselves to him All shall be judged by him the former punished and the latter rewarded And Angels and Men shall be summoned and called in to be executioners of these his judgments 5. Gather my Saints together unto me those that have made a Covenant with me by sacrifice Paraphrase 5. And the good Angels his ministers of preservation shall be appointed to take special care of all the pious believing Jews Mat. 24.31 Rev. 7.3 who have sincerely given themselves up to his service received the Christian faith and in their baptism made vow of performing it faithfully which adore and pray constantly to him and not to suffer any harm to come nigh to these 6. And the heavens shall declare his righteousness for God is Judge himself Selah Paraphrase 6. And so accordingly shall they do rescuing all faithful believers out of the calamities that attend the crucifiers A thing much to be taken notice of as an act of most
of the Millennium To this end must Prophecies be precipitated and what belongs to the future perhaps long ago past Conversion of the Jews or our yet more future bliss shall be all anticipated presently the Cross condemn'd and banish'd out of the world and none like to be of the Order of the new Disciples but he that will cast off that unchristian luggage and so not follow Christ Can there be a greater contrariety unto Christ's judgement a more perfect Antipodes to all that hath hitherto been Gospel than that which by pulling out one pin in the scene hath been thus shifted into its stead And as in the general so in the particular too In what state soever I am therewith to be contented is not to be had by Saint Paul's own confession without a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great deal of mysterious instruction such as in the Eleusinia sacra cost the Client so many sighing patient years of attendance and purgation before he could ascend to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heights of Christian contentment but especially to have any good opinion of Afflictions when they are actually on our shoulders to be so tame as to think such a proportion of earth with wormwood imbibed can prove useful or medicinal to any Will not a brave golden showr of cordials dispel poysons raise a collaps'd habit of Soul infuse a new stock of spirits more probably far than a course of steel or quicksilver Would not an army of Sun-beams that have light as well as warmth in them subdue and thaw the most hardned heart in the whole quarry dissolve the most icy crystal spirit better than a stroke of Moses rod or a crack of thunder Thus hard it is for flesh and bloud to believe that God can chuse best for us Are not Abanah and Pharphar rivers of Damascus better than all the waters of Jordan May not I wash there and be clean Would not a little kind usage a few fatherly kisses and embraces an inheritance or portion given me in my hand a fair demeans to keep hospitality upon be more likely to work upon well-natur'd sinners that do not love to be forced will be as thankful as any man living if they may be courteously treated but with a froward handling cannot chuse but shew themselves unsavoury This driving and forcing men to repentance is a violation of the Gospel-liberty a kind of constraining and violencing of the spirit if it be inslaved to these beggerly rudiments of stripes and terrors and savours much of the spirit of Legal fear that Hagar or mount Sinai that ingendreth unto bondage quite contrary to the free-born Sion or Jerusalem-spirit whereby we cry Abba Father Farther yet I have heard Ephraim a murmuring as well as a bemoaning I am so incumbred with the pressures of a villanous world such a hurry of passions of indignation and impatience of a tumultuous grief and shame that I have neither heart nor joy nor leisure to mend any thing Thus it follows vers 19. I am ashamed and confounded because I bear the reproach of my youth no possible reforming in such a state of confusion such a kind of Tophet and hell as this And I heartily wish I did not speak to men that can think Ephraim in the right all this while that with Jonas on the withering of the Gourd can justifie against God himself that they do well to be angry even unto death that can really perswade themselves that Afflictions are not for their turn that they are as noxious to their Souls as to their bodies that as Hippocrates resolved of the Scythians that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they came from God that all the curses and ill-turns that Heaven had to spare would be confined to the poor because their wants set them always a murmuring and a blaspheming of God so I say I wish we had not some of that Atheist's conceit that cannot tell how to imagine that stripes should bring forth any thing but clamours and execrations more ferity more sullen Atheisms more bestiality to drown Opiate potions to benum the sense of our calamities And many of us do this out of pure judgment that affluence is far the more probable way toward mending that a Canaan were able to inspire Israelites as the good foil in Plutarch was thought to infuse Poetry into the Oracle And having experience to demonstrate the first part of Ephraim's speech being no more wrought on by all God's smiting than the most untractable Steers they go on with a presumption of the truth of the second that Prosperity will do all that Adversity hath not done Turn thou me c. But then 2. I told you there was a second notion of these words as they are an act of promise and temporary resolution that if God will but turn our captivity we will infallibly amend And 't is very possible at a distance for a man to think himself in earnest when he so promises 'T was Dio's observation of Nero's mother that profest her self content to be kill'd by her son on condition he might be Emperor That 't is very ordinary at a distance to enter such obligations we 'l venture any the sowrest paiment from Satan after this life so we may get but his Kingdom of the Earth his Seraglio of Carnal felicities at the instant The Hypocrite or false-hearted professor will make any bargains with God for the future will not doubt but to be a Disciple of Christ so he may but first go and bury his father or with Jephta's daughter have a month or two to go up and down the mountains and bewail her virginity she and her fellows Be it the Cloister or the Altar Chastity or Death it self as you know 't is not resolved which 't was that that Vow belong'd to a little present felicity will be sufficient paiment for either of them only when the date of the undertaken returning begins to commence when the sowr part of the bargain comes to be performed the Nero to kill as well as to reign the Cloister to be actually entred and with that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vow never to return ad seculum again then the Votary begins to understand himself better finds it as improper to turn Penitentiary in a Palace as it was in a Prison as irrational to be condemn'd to Tantalus as to Prometheus fate to be abstemious in a river of delights as patient of fastening to a mountain of torments and had he known it that he should thus have been taken at his word have had his turning required as soon as his Captivity was turn'd his mortification expected at the restoring of his peace and with the festivity and rest the holiness also and services of a Sabbath and Jubilee he would have even courted his Rod embraced his pleasanter Gyves or Dunghill have continued a slave in Aegypt rather than thus be circumcised in Canaan have been bored
receive such sinners as we the rooms within are like to be but poorly furnisht with guests the marriage feast will never be eaten unless the lame and cripples in the street or hospital be fetch 't in to fill the table But beloved the comforts with which the Devil furnisheth these men are if they were not meerly feigned and phantastical yet very beggarly and lamentable such as Achilles in Homer would have scorn'd only to be chief among the dead or Princes and eminent persons in Hell We must set our emulation higher than so somewhat above the ordinary pitch or mark Let our designs flie at the same white that the skilfullest marks-men in the army of Saints and Martyrs have aimed at before us that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Church the religious exercisers and champions and trophe-bearers of this holy martial field have dealt in 'T is a poor boast to have out-gon Heathens and Turks in vertue and good works to be taller than the dwarfs as it were and Pygmies of the world we must not be thus content but outvy even the sons of Anak those tall giantly supererogatory undertakings of the proudest nay humblest Romanists O what a disgrace will it be for us Protestants at the dreadful day of doom O what an accession not only to our torments but our shame and indignation at our selves to see the expectation of meriting in a Papist nay the desire of being counted vertuous in a Heathen attended with a more pompous train of charitable magnificent deeds of constant magnanimous sayings than all our faith can shew or vouch for us Shall not the Romanist triumph and upbraid us in St. James his language Chap. ii 18 Thou hast faith and I have works and all that we can fetch out of St. Paul not able to stop his mouth from going on Shew me thy faith without thy works as our English reads it out of the Syriack and vulgar Latine and I will shew thee my faith by my works 'T will be but a nice distinction for thee then to say that works are to be separated from the act of justification when they are found separated à supposito from the person also But not to digress the Pharisee seems here pretty well provided No extortioner no adulterer guilty of no injustice And how many be there among you that cannot go thus far with the Pharisee Some vice or other perhaps there is that agrees not with your constitution or education drunkenness is not for one man's turn prodigality for anothers and I doubt not but that many of you are as forward as the Pharisee to thank God or rather require God to thank them that they are not given to such or such a vice But if you were to be required here to what the Pharisee undertakes if you were to be arraigned at that severe tribunal I say not concerning your thoughts and evil communications but even the gross actual nay habitual sins if a Jury or a rack were set to inquire into you throughly how many of you durst pretend to the Pharisees innocence and confidence that you are not extortioners unjust adulterers Nay how many be there that have all the Pharisees pride and censoriousness and all these other sins too into the vantage Certainly there is not one place in the Christian world that hath more reason to humble it self for two or all three of these vices than this City wherein you live I am sorry I have said this and I wish it were uncharitably spoken of me but though it will not become me to have thought it of you yet 't will concern you to suspect it of your selves that by acknowledging your guilts you may have them cancell'd and by judging your selves prevent being judged of the Lord. And here Saint Chrysostome's caution will come in very seasonably toward a conclusion of all that the Publicans sins be not preferr'd before the Pharisees works but only before his pride 'T is not his store of moral virtues that was like to prove the Pharisees undoing but his over-valuing them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Stoick appliable to this also 'T is not his innocence that hath so encumbred him all this while but his opinion of it The fasting and the tithing must not be cast away because the Pharisee was proud of them this were a furious discipline which would down with all violently that had ever been abused to idolatry or sin or with him in Plutarch that because Poetry had some ill consequences sometimes would have the Muses and their favourites dispatched into Epicurus his boat His counsel was more seasonable that to prevent drunkenness appointed them to mix water with their wine that the mad god might be allay'd with a tame sober one and that is the caution that I told you of that you abstract the Pharisees works from his pride and then borrow the Publicans humility from his works that you come to the Temple of God with all the provision a Pharisee can boast of and then lay it down all at the Publicans feet and take up his miserere his sighs his dejection his indignation at himself instead of it then shall you be fit to approach to that templum misericordiae which Gerson speaks of sine simulacro c. that had not a picture or image of a Saint in it no manner of ostentation or shew of works non sacrificiis sed gemitibus c. not to be visited with sacrifices but sighs not to be filled with triumphant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 songs of rejoycing and victories but with the calm and yet ravishing Rhetorick of the Publican 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord be merciful to me a sinner Even so O Lord deal thou with us according to thy mercies visit us with thy salvation draw us with thy mercies and enlighten us with thy spirit thy humbling spirit to season us with a sense of our sins and unworthiness thy sanctifying spirit to fill us here with all holy sincere requisite graces and in the spirit of thy power to accomplish us hereafter with that immarcessible crown of glory Now to him c. SERMON IX MATT. III. 3 Prepare ye the way of the Lord. THAT our Preface may afford some light to our proceeding that it may prepare the way and stand us in stead hereafter in our discourse of preparation we will imploy it to observe that natural progress and method of all things which consists in steps and degrees travelling on by those gifts which nature hath set them from one stage to another from a lower degree of perfection to an higher built upon this ground of nature that the first things are always least perfect yet absolutely necessary to the perfection of the last and in summ so much the more necessary by how much less perfect Thus is the foundation more necessary to an house than the walls and the
of his fellow Gentiles If the book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were his own legitimate work a man might guess that he saw something though he denyed the particular providence of the Deity and that he acknowledged his omnipotence though he would not be so bold with him as to let him be busied in the producing of every particular sublunary effect The man might seem somewhat tender of God as if being but newly come acquainted with him he were afraid to put him to too much pains as judging it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. neither comely nor befitting the Majesty of a God to interest himself in every action upon earth It might seem a reverence and awe which made him provide the same course for God which he saw used in the Courts of Susa and Echatana where the King saith he lived invisible in his Palace and yet by his Officers as through prospectives and Otacousticks saw and heard all that was done in his Dominions But this book being not of the same complexion with the rest of his Philosophy is shrewdly guest to be a spurious issue of latter times entitled to Aristotle and translated by Apuleius but not owned by its brethren the rest of his books of Philosophy for even in the Metaphysicks where he is at his wisest he censures Zenophanes for a Clown for looking up to Heaven and affirming that there was one God there the cause of all things and rather than he will credit him he commends Parmenides for a subtle fellow who said nothing at all or I am sure to no purpose Concerning his knowledge of the soul 't is Philoponus his observation of him that he perswades only the more understanding laborious judicious sort to be his Auditors in that subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But dehorts men of meaner vulgar parts less intent to their study from medling at all with this science about the soul for he plainly tells them in his first de anima 't is too hard for any ordinary capacity and yet in the first of the Metaph. he defines the wise man to be one who besides his own accurate knowledge of hard things as the Causes of the soul c. is also able to teach any body else who hath such an habit of knowledge and such a command over it that he can make any Auditor understand the abstrusest mystery in it So then out of his own words he is convinced to have had no skill no wisdom in the business of the soul because he could not explain nor communicate this knowledge to any but choice Auditors The truth is these were but shifts of pride and ambitious pretences to cloak a palpable ignorance under the habit of mysterious deep speculation when alas poor man all that which he knew or wrote of the soul was scarce worth learning only enough to confute his fellow ignorant Philosophers to puzzle others to puffe himself but to profit instruct or edifie none In the third place concerning happiness he plainly bewrays himself to be a coward not daring to meddle with Divinity For 1 Eth. c. 9. being probably given to understand or rather indeed plainly convinced that if any thing in the world were then happiness must likely be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of God bestowed on men yet he there staggers at it speaks sceptically and not so magisterially as he is wont dares not be so bold as to define it and at last does not profess his ignorance but takes a more honourable course and puts it off to some other place to be discust Where Andronicus Rhodius his Greek Paraphrase tells us he meant his Tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about Providence but in all Laërtius his Catalogue of the multitude of his writings we find no such title and I much suspect by his other carriages that the man was not so valiant as to deal with any so unwieldy a subject as the Providence would have proved Sure I am he might if he had had a mind to it have quitted himself of his engagements and seasonably enough have defined the fountain of happiness there in Ethicks but in the 10. c. it appears that it was no pretermission but ignorance not a care of deferring it to a fitter place but a necessary silence where he was not able to speak For there mentioning happiness and miserableness after death where he might have shewed his skill if he had had any he plainly betrays himself an arrant naturalist in defining all the felicity and misery to be the good or ill proof of their friends and children left behind them which are to them being dead happiness or miseries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which they are not any way sensible But of what hath been spoken it is plain that the Heathen never looked after God of their own accord but as they were driven upon him by the necessity of their study which from the second causes necessarily lead them in a chain to some view of the first mover and then some of them either frighted with the light or despairing of their own abilities were terrified or discouraged from any farther search some few others sought after him but as Aristotle saith the Geometer doth after a right line only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a contemplator of truth but not as the knowledge of it is any way useful or conducible to the ordering or bettering of their lives they had an itching desire to know the Deity but neither to apply it as a rule to their actions nor to order their actions to his glory For generally whensoever any action drove them on any subject which intrenched on Divinity you shall find them more flat than ordinary not handling it according to any manner of accuracy or sharpness but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only as much use or as little as their study in the search of things constrained them to and then for most part they fly off abruptly as if they were glad to be quit of so cumbersom a subject Whence Aristotle observes that the whole Tract de causis was obscurely and inartificially handled by the Ancients and if sometimes they spake to the purpose 't was as unskilful unexercised fencers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lay on and sometimes strike a lucky blow or two but more by chance than skill sometimes letting fall from their pens those truths which never entred their understandings as Theophilus ad Auto. observes of Homer and Hesiod that being inspired by their Muses i. e. the devil spake according to that spirit lyes and fables and exact Atheism and yet sometimes would stumble upon a truth of Divinity as men possest with Devils did sometimes confess Christ and the evil spirits being adjured by his name came out and confest themselves to be devils Thus it is plain out of the Philosophers and Heathen discourses 1. Of God 2. The Soul 3 Happiness that they were also ignorant
Soul bestows all life and motion on it and enables it to perform any work of nature Again the Body and Soul together considered in relation to somewhat above their power and activity are as impotent and motionless as before the Body without the Soul Set a man to remove a Mountain and he will heave perhaps to obey your command but in event will do no more towards the displacing of it than a stone in the street could do but now let an Omnipotent Power be annext to this man let a supernatural spirit be joined to this Soul and then will it be able to overcome the proudest stoutest difficulty in nature You have heard in the Primitive Church of a grain of Faith removing Mountains and believe me all Miracles are not yet out-dated The work of Regeneration the bestowing of a spiritual Life on one dead in trespasses and sins the making of a Carcass walk the natural old man to spring again and move spiritually is as great a miracle as that Now the Soul in that it produces life and motion the exercise of life in the body is called a principle that is a Spring or Fountain of Life because all comes from it in like manner that which moves this Soul and enables it to do that which naturally it could not that which gives it a new life which before it lived not furnisheth it with spiritual powers to quell and subdue all carnal affections which were before too hard for it this I say is called properly an inward principle and an inward because it is inwardly and secretly infused doth not only outwardly assist us as an auxiliary at a dead lift but is sown and planted in our hearts as a Soul to the Soul to elevate and enable it above it self hath its seat and palace in the regenerate heart and there exercises dominion executes judgment and that is commonly either by Prison or Banishment it either fetters or else expels all insolent rebellious lusts Now the new principle by which not the man but the new man the Christian lives is in a word the spirit of God which unites it self to the regenerate heart so that now he is said to be a godly man a spiritual man from the God from the Spirit as before a living reasonable man from the Soul from the reason that inform'd and ruled in him which is noted by that distinction in Scripture betwixt the regenerate and unregenerate exprest by a natural or animal and a spiritual man Those Creatures that have no Soul in them are called naturals having nothing but nature within to move them others which have a Soul animals or living Creatures by both which the unregenerate is signified indifferently because the Soul which he hath stands him in little stead his flesh rules all and then he is also called a carnal man for all his Soul he is but a lump of flesh and therefore whether you say he hath a Soul and so call him an animal or hath not a Soul and so call him a mere natural there is no great difference in it But now the regenerate man which hath more than a Soul Gods spirit to enliven him he is of another rank 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spiritual man nay only he properly a Christian because he lives by Christ He lives yet not he but Christ liveth 〈◊〉 him Gal. ii 20 This being premised that now you know what this new Creature is he that lives and moves by a new principle all that is behind will be clearliest presented to you by resolving these four questions first whence it comes secondly where it lodges thirdly when it enters fourthly what works it performs there To the first whence it comes the answer is clear and punctual John iii. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above from whence comes every good and especially every perfect gift James i. 17 but this most peculiarly by a several and more excellent way than any thing else Since Christs Ascension the Holy Ghost of all the persons in the Trinity is most frequently employed in the work of descending from Heaven and that by way of mission from the Father and the Son according to the promise of Christ John xv 26 The comforter whom I will send from the Father Now this spirit being present every where in its essence is said to come to us by communication of his gifts and so to be peculiarly resident in us as God is in the Church from which Analogy our Bodies are called the Temples of the Holy Ghost which is in us 1 Cor. vi 19 God sends then his spirit into our hearts and this I said by a peculiar manner not by way of emission as an Arrow sent out of a Bow which loses its union which it had with the Bow and is now fastned in the Butt or White nor properly by way of infusion as the Soul is in the Body infus'd from God yet so also that it is in a manner put into our hands and is so in the man's possession that hath it that it is neither in any mans else nor yet by any extraordinary tye annext to God from whom it came but by way of irradiation as a beam sent from the Sun that is in the air indeed and that substantially yet so as it is not separated from the Sun nay consists only in this that it is united to the Sun so that if it were possible for it to be cut off from the Sun it would desist to be it would illuminate no longer So that you must conceive these beams of Gods spirit at the same time in the Christians heart and in the spirit and so uniting that spirit to the heart as you may conceive by this proportion I have a Javelin or Spear in my hand if I would mischief any thing or drive it from me I dart it out of my hand at it from which Gods judgments are compared to shooting and lightning He hath bent his bow he hath sent forth his arrows he cast forth lightnings Psalm xviii 14 But if I like any thing that I meet with if I would have it to me I reach out my Spear and fasten in it but still hold the Spear in my hand and having pierc't it draw it to me Thus doth God reach forth his graces to us and as I may so say by keeping one end in his hand and fastning the other in us plucks and unites us to himself from which regeneration is ordinarily called an union with Christ and this union by a strong able band 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Euseb his phrase which no man can cut asunder 'T is impossible to divide or cut a spirit and this Bond is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spiritual one and that made St. Paul so confident That no creature should ever separate him Rom. viii 39 And this God does by way of emanation as a Loadstone sending out its effluvia or magnetick atomes draws the Iron to
dealt well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath not the power of the Earth Chal. * Grown foure * putrid †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Psalm was by the spirit of Prophecy delivered by David Chald. * They have not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXXII ‖ They feared a fear but. †Who shall give from Sion the salvation of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fifteenth Psalm is a description of a pious Man such as shall be admitted into Gods presence to serve him here in the place assigned for his Worship and to be rewarded with heaven hereafter and seems to have been composed by David in reflection on the time of his restitution or coming back to the Ark and the Tabernacle from which he had been driven for some space as at other times so on occasion of Absaloms Rebellion See 2 Sam. 15.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Davids Jewel or Sculpture †or I have said * To the Saints that are in the earth and to the excellent all my delight is in them ‖ Let their Idols be multiplyed let them hasten after another or endow or present another * holdest see note f. †The portions ‖ chastise * cast down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or O God of righteousness or righteous God * hast not found have thought and my mouth hath not transgrest †or violent ‖ By holding up my goings in thy paths my feet have not tript or shaken * because thou hast heard me †Magnifie thy mercies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ the black of the apple of the eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ the orbicular apple which is in the midst of the eye Chald. †spoil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * my enemies encompass against me with the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ With fat have they shutâ—up their mouths they speak * to cast me down to the ground †His likeness is as of a Lion he desires to ravine and as of a young Lion lying in his den ‖ prevent him †or by the sword * the men by thy hand O Lord from the men ‖ and from thy treasure or with thy good things thou fillest their belly they have plenty of children and leave the remainder of their riches to their little ones †I will through righteousness behold thy face I shall be filled at the awaking of thy glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ for all the days wherein God had delivered him Chald Paraphr ‖ refuge * my rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * praise and call upon the Lord so †cords ‖ cords ‖ See Psal 104. note c. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from many people Chald. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure signifies also just and faithful ‖ or taken a fort †Gods way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * He fitteth makes even †care or discipline ‖ or hast thou multiplyed to me ‖ or ly or yield feigned obedience to me †languish or consume 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * move fearfully out of their holes or fenced places ‖ destroyeth or breaketh to pieces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 2 Chr. 22.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Prefect of his Musick ‖ They have not speech nor words their voice is not heard ‖ restoring see note e. †or seducible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or food * truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ dropping of the combes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †doth thy servant shine * The words of my mouth and the meditations of my heart shall be accepted in thy sight or an acceptable sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * in Psa 136. ‖ Meteor l. 4. c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40. p. 428. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 295. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ibid. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Prefect of his Musick * Secure thee or set thee up on high 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †thy help 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or burn to ashes thy ‖ recount their chariots and some their horses but we will recount †Lord save the King He will hear us in the day of our calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Prefect of his Musick * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King Messias Chald. †pouring out or perhaps espousal * hast met him ‖ set him blessings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ bent or spread †they prevailed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * set them a shoulder or make them as one shoulder on thy strings shalt thou prepare against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Praefect of his Musick †the Hind of the Morning * Far from my help are the words ‖ and ו †I have no rest * perseverest