the Champion of the Philistims and in the Prophetical mystical sense his more admirable mercy to men in exalting our humane nature above all the creatures in the world which was eminently compleated in our Saviours assumption of our flesh and ascending to and reigning in heaven in it This Psalm he committed to the Prefect of his Musick to be sung or plaid 1. O Lord our Lord how excellent is thy Name in all the earth who hast set thy glory above the heavens Paraphrase 1. O thou Lord Creator and sole Governour of heaven and earth which hast pleased to be known to us men in a peculiar relation of care and special kindness to instruct and reveal the knowledge of thy will to us How art thou to be admired and praised and magnified by men and angels and by all both in heaven and earth whose superlative greatness and super-eminent Majesty is infinitely exalted above all the most glorious creatures This is most true of thee in thy divine invisible nature true also in thy strange vouchsafements to me at this time but above all is most admirable matter of observation and acknowledgment to us vile sinners if considered in the great mystery of our redemption the descension first and then exaltation of our Saviour to which this Psalm is distinctly applied Matth. 21.16 1 Cor. 15.27 and Heb. 2.6 7 8. 2. Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies that thou mightst still the enemy and the avenger Paraphrase 2. It is thy blessed and gracious will to give strength to me a Child as it were to subdue this proud Gyant and in him to discomfit the host of the Philistims As in the oeconomy of the world thou wert pleased to chuse us men which are poor mean impotent creatures to be principal instruments of thy service and glory to acknowledge thy power and magnifie thee in all thy glorious attributes and to that end to send thine eternal Son out of thine own bosom to reduce us when we were fallen and call us to this dignity of thy servants which mercy thou hast not vouchsafed to those which are much higher than we the Angels those glorious creatures who when by pride they fell were never restored by thee And in like manner among us men thou art pleased to make choice of the meanest and lowest the most humble-spirited persons and oft-times very children in age to sing Hosannahs to the Son of David See Matth. 21.16 and noted to acknowledge and promulgate thy Majesty and might when the great and wise being oft also the proudest men of the world such were the Jewish Rulers and Pharisees in Christs time are not thus chosen or honoured by thee And this hast thou done on most wise and glorious designs that they whose pride makes them resist and despise thee and thy precepts may be thus visibly punisht finding themselves despised and rejected by thee and above all the Devil that proud and rebellious enemy of God and goodness is by this means subdued and brought down first cast out of a great part of his kingdom in mens hearts none but the proud obdurate sinner being left to him and at last utterly confounded and destroyed 1 Cor. 15.27 3. When I consider the heavens the work of thy fingers the Moon and the Stars which thou hast ordained Paraphrase 3. When I look up and behold those glorious Creatures the Heavens and the innumerable hosts of Angels which behold thy face and attend thee there the first fruits of thy creation and in the outworks the visible parts of those Heavens observe those radiant beauties the Sun Moon and Stars all much more excellent Creatures than are any here below set each of them in their sphere by thine eternal decree on purpose to wait on and minister to us 4. What is man that thou art mindful of him and the son of man that thou visitest him Paraphrase 4. It is in my thoughts a miracle of super-abundant mercy to poor miserable mankind that was at first formed out of the vilest materials the dust of the earth and is still of a very frail infirm mortal condition that thou shouldest thus vouchsafe to advance and dignifie and take care of it above thy whole creation And for me particularly at this time a youth of a mean parentage and the most despicable of all my brethren 't is admirable thou shouldst inable me to do so great a service for thy people But above all this is eminently applyable to Christ that mean despicable son of man scorn'd and scourg'd and crucified yet not forsaken by God or left in the grave but exalted by a glorious resurrection Heb. 2.6 9. 5. For thou hast made him a little lower than the Angels and crowned him with glory and honour Paraphrase 5. Thou hast at first created man in a lower condition than that of the Angels yet hast abundantly recompensed that lowliness of his present state whilst he lives here those glorious Spirits minister to him and at length he is assumed to participation of their glory Nay our humane nature by being assumed by Christ is thereby extolled above all Angels And for me at this time thou hast advanced me to the imployment of an Angel by thy chastising and subduing this vaunting Champion by my hands And in the diviner sense Christ the Son of God being for a while humbled to our flesh and for the space of three and thirty years submitted to a lower condition than that of Angels is yet by this diminution exalted by suffering in our flesh on earth advanced to the greatest dignities in Heaven made supreme Ruler and Judge of Men and Angels Heb. 2.7 6. Thou madest him to have dominion over the works of thy hands thou hast put all things under his feet 7. All sheep and oxen yea and the beasts of the field 8. The fowls of the air and fish of the sea and whatsoever passeth through the paths of the seas Paraphrase 6 7 8. This vile clod of earth man thou didst at first invest with a sovereign power over all inferiour sublunary creatures Gen. 1.26 28. all beasts and fowls and fishes and plants to be commanded and injoyed by him And in the like manner thou hast given me power over the chief of these over the Lion and the Bear 1 Sam. 17.36 and over this gyantly Philistim And in the mystery thou hast given to Christ a man on earth a power over all these inferiour creatures for them all to be absolutely subject to all his commands to still the sea remove mountains c. and so likewise the victory over all his enemies over men and devils and over death it self and in thy time this victory shall be so compleated that there shall be nothing left of opposition to his Kingdom and absolute Sovereignty which shall not be wholly subdued unto him See Heb. 2.8 and 1 Cor. 15.27 9. O Lord our Lord how
A PARAPHRASE AND ANNOTATIONS UPON THE BOOKS OF THE PSALMS A PARAPHRASE AND ANNOTATIONS Upon the BOOKS of the PSALMS Briefly Explaining the Difficulties thereof ALSO A Paraphrase Annotations On the Ten First Chapters of the PROVERBS The Second Edition Corrected and Amended By H. HAMMOND D. D. LONDON Printed by T. Newcomb and M. Flesher for Richard Royston Bookseller to the Kings most Sacred Majesty at the Angel in Amen-Corner and Richard Davis Bookseller in Oxford Anno Dom. MDCLXXXIII A PREFACE Concerning the Duty Practice and constant Vsage of Psalmody in the Church The Benefits thereof The Design of this Work The Literal and Prophetical Senses The Helps toward the Indagation of each The Interpreters especially the Greek The Spirit and Affections of Psalmodists 1. THE Duty and Benefits of Psalmody and the many Excellencies of these Divine inspired Books cannot fitly be set out by any lower Hand than that which first wrote them 2. For the former of these we are sufficiently provided from this Treasury Psal 33.1 Praise this of Psalmody vers 2. is comely for the upright Psal 92.1 2 3. It is a good thing to give thanks to sing praises to shew forth thy loving kindness and thy faithfulness upon the Psaltery with a solemn sound 135.3 Praise the Lord for the Lord is good sing praises to his Name for it is pleasant 81.1 2 3 4 5. Sing aloud Take a Psalm Blow up the Trumpet For this was a Statute for Israel and a Law of the God of Jacob. This he ordeined in Joseph for a Testimony when he went out through the Land of Egypt and very frequently elsewhere And the sum of the Testimonies is that as it is the principal thing we know of the Joys of Heaven that we shall most ardently love and praise God there and devoutly contend with the holy Angels his supreme Ministers in sounding forth the adorable Excellencies of our Creator Redeemer and Sanctifier so we are obliged by our holy calling and our own many great Interests to take some Antepast of those Coelestial Joys in this lower Kingdom of Heaven and to spend no unconsiderable part of our present Lives in this most blessed and holy Imployment wherein also those Angels which shall then be our Praecentors are here pleased to follow and attend our Motions and invisibly to assist in those Quires where they can find meet Company the Hearts pure and whole Hearts the Spirits and inflamed Affections and Voices of Psalmodists 3. As for the latter it is no otherwise to be fetcht from hence than as the Light commends Beauty to every Eye and as the Matter it self speaketh this Type of Christ the Psalmist having transcrib'd this part of his Character that he hath not thought fit to testifie of himself any otherwise than the works which he did bare witness of him For this therefore we must appeal to Foreign Testimonies and therein not so much to the diffused Panegyricks which have been largely bestowed on this holy Book by many of the Antient Fathers of the Church as to the Offices of all Churches Jewish nay Mahometane as well as Christian and the more private practices of Holy Men in all Ages 4. For the practice of the Jewish Church we have 1 Chron. 15.16 where the Levites are appointed to be Singers with Instruments of Musick Psalteries and Harps and Cymbals sounding by lifting up the voice with joy and to record and to thank and to praise the Lord God of Israel chap. 16.4 And being thus prepared for the office David delivered this Psalm to thank the Lord into the hand of Asaph and his Brethren vers 7. Give thanks unto the Lord in the words of Psal 105.1 And this not only upon an extraordinary occasion to solemnize the carrying up of the Ark but to stand every morning to thank and praise the Lord and also every evening chap. 23.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and to or at every offering up so the LXXII rightly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all that is offered of burnt-sacrifices to the Lord in the Sabbaths in the New-moons and on the feast days vers 31. And thereto the recital of their practice accords Ecclus. 50.15 16 18. He poured out the sweet-smelling savour Then shouted the Sons of Aaron and sounded the Silver Trumpets and made a great noise to be heard for a remembrance The Singers also sang praises with their voices with great variety of sounds was there made sweet Melody So again 2 Chron. 5.12 the Levites arrayed in white Linen having Cymbals and Psalteries and Harps stood at the East end of the Altar and with them an hundred and twenty Priests sounding with Trumpets And as the Trumpeters and Singers were as one to make one sound to be heard in praising and thanking the Lord and when they lift up their voice with the Trumpets and Cymbals and Instruments of Musick saying For he is good for his mercy endureth for ever in the words of this Psalmist so often repeated then in token of God's acceptation and approbation the House was filled with a Cloud vers 13. the Glory of the Lord had filled the House of God vers 14. 5. This old Copy of the Jews is at once transcribed and confirmed and recommended to all the World by the signal practice of Christ himself in his great Reformation 6. Beside his many incidental Reflections on this Book of Psalms to prove his Doctrine and give account of himself Luk. 20.42 and 24.44 Matth. 16.27.21.16.25.41 and 26.23 Joh. 10 34.15.25 and 17.12 two signal instances are recorded for us the one at the Institution of the Eucharist Matth. 26.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sung a Psalm closed the whole action with a Hymn and so went out 7. That this their singing was the recitation of the Paschal Hymn or great Hallelujah Psal 114. and the four subsequent is not exprest by the Evangelist yet is much more probable than the contrary opinion of those that conceive it was a new Hymn of Christ's effusion possibly the same which is recorded Joh. 17. wherein it cannot be believed that the Disciples had their parts as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must conclude they had in the singing this Hymn or Hymns 'T is evident our Saviour chose to retein much more of the Jewish Customs than that of the Paschal Psalm amounts to 8. The other instance was that upon the Cross being now at the pouring out of his Peace-offering Matth. 27.46 About the ninth hour the hour of Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he lift up his voice like a Levites Trumpet resounded with a loud voice Eli Eli Lamma Sabachthani the express words in the Syriack reading of the beginning of the 22 Psal How much more of that or of the insuing Psalms he recited the Text advertiseth us no farther than that he concluded with the words of the 31. v 5. So St. Luke tells us Chap. 23.46 And
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
praise or proclaim ye Gentiles but then again for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his people they reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his people which is the conjunction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let all the Angels of God worship him it is so far from having any the least affinity with the words in the Hebrew that 't is no way probable that it was in the original Copies of the Greek but onely by some Scribe cast into the margin from this Psalm it being certain that none of those ancient Translatours which use to follow the LXXII do follow it in this This consideration therefore will render it very unreasonable to fetch those words which the Apostle citeth out of the Scripture from this place of Deuteronomy where the original Text hath nothing like it and which the Hebrews to whom the Epistle was written did know was not to be found in the Hebrew when this Text in the Psalm in the Hebrew as well as Greek did so readily afford it Secondly this citation Heb. 1. coming in consort with many other testimonies of the Old Testament 't is observable that all the rest of the testimonies save onely that of I will be to him a father and he shall be unto me a son which seems to be taken from 2 Sam. 7.14 where they are spoken of Solomon the son of David a special type of Christ are taken out of this one book of Psalms Thou art my son this day have I begotten thee v. 5. from the express words Psal 2.7 Who maketh his Angels spirits c. v. 7. from Psal 104.4 Thy throne O God is for ever c. v. 8 9. from Psal 45.6 7. Thou Lord in the beginning c. v. 10 11 12. from Psal 102.25 26. Sit thou on my right hand c. v. 13. from Psal 110.1 And therefore in all probability from the same book of Psalms and therein from the express words in this Psalm this testimony was cited by the Apostle V. 11. Light R. Solomon reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in the notion of a plant or herb as we have it Isai 26.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dew of herbs and 2 King 4.39 where the LXXII reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a corruption of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If this might be admitted it would be appliable to the Germen David which was to spring up as a tender plant But the conjunction with gladness here gives it the ordinary notion of light which is so gladsome and so fitly used for joy as darkness for sorrow the seed whereof is little saith Aben Ezra but the harvest great which R. Saadiah interprets the seed is in this world but the harvest in that to come The Jewish Arab reads Light is poured forth to the righteous The Ninety Eighth PSALM A Psalm Paraphrase The ninety eighth Psalm composed probably as a breviate of Moses's song at the delivery of the Israelites and destroying Pharaoh and the Aegyptians Exod. 15.1 c. is as the ninety sixth and seventh foregoing a prediction of Christ's Kingdom and the bringing the Gentile world in subjection to it it is thought to have been composed by David 1. O sing unto the Lord a new song for he hath done marvellous things his right hand and his holy arm hath gotten him the victory Paraphrase 1. It is now a most opportune season to praise and magnifie the Lord of heaven for all the miraculous deliverances which he hath wrought but especially for that glorious resurrection of the Messias out of the grave the pawn and pledge of ours a work of his omnipotent power and an evidence of his fidelity in making good his promise to him 2. The Lord hath made known his salvation his righteousness hath he openly shewed in the sight of the heathen Paraphrase 2. This mighty work of his in raising the Messias from the dead and the exact completion of his predictions and promises therein is by God appointed to be annunciated and proclaimed to all the men in the world to the Jews first beginning at Jerusalem Luk. 24.41 see v. 3. and then through all the Gentile regions to every creature 3. He hath remembred his mercy and truth to the house of Israel all the ends of the earth have seen the salvation of our God Paraphrase 3. And this not as a miracle onely though of a most stupendious nature but as an act of infinite goodness and promised mercy and so of fidelity in performing it the benefits whereof as they were first reached out to his own peculiar people the Jews so were they to extend and soon after to be preached and promulgate to the utmost nations of the world who have all their parts in the redemption from sin and satan atchieved and wrought by it 4. Make a joyfull noise unto the Lord all the earth make a loud noise and rejoyce and sing praise 5. Sing unto the Lord with the harp with the harp and the voice of a Psalm 6. With trumpets and sound of cornet make a joyfull noise before the Lord the King Paraphrase 4 5 6. This is true matter of the greatest joy and exultation to all men and deserves to be celebrated in the most solemn manner with all the instruments of musick used in the service of God and all little enough to express the glory of the work and the infinite advantages designed to us by Christ thus entring on his regal office and subduing all the world to the power of the Gospel that Scepter of his Kingdom 7. Let the Sea roar and the fulness thereof the world and they that dwell therein 8. Let the flouds clap their hands let the hills be joyfull together 9. Before the Lord for he cometh to judge the earth with righteousness shall he judge the world and the people with equity Paraphrase 7 8 9. The whole habitable world the heathen people that have been long under the servitude of their false idol worships shall now be redeemed from that slavery of sin and Satan their oracles and temples destroyed and the doctrine of the true God and practice of piety and justice and charity set up in their stead and thereby a most happy joyfull reformation wrought among men which deserves all the acknowledgments of humble and thankfull hearts See Psal 96.11 12 13. and note d. Annotations on Psal XCVIII V. 1. Victory From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here in Hiphil and being in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dative case signifies to bring help or relief to any The Jewish Arab reads And his right hand and his excellent power hath holpen his people So Psal 116.6 I was brought low 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he helped me The Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath relieved or redeemed him the LXXII 〈◊〉 〈◊〉 〈◊〉
Lord God mercifull and gracious long-suffering and abundant in goodness just as here in the next verse The Lord is mercifull Which concludes that God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are his nature that which in men would be called studium or indoles disposition or inclination as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his way is his dealings his methods or course of dealing with men the first his attributes the second his actions all which are totally made up of mercy and compassion and grace not punishing his servants according to their sins The LXXII fitly render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his wills or inclinations but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his doings and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the learned Castellio most fully to the sense of the place in Exodus naturam suam his nature The Jewish Arab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his nature or properties in the plural for so the word here is V. 11. Toward Though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie on and toward as well as above or over and be fitly so rendred v. 13. and 17. where as here God's mercy is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon his children and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon them that fear him yet the comparison that is here made between the heaven and the earth and the height or excellence of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not upon but above the other being answered in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the greatness or strength so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies of God's mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that phrase must by analogy be rendred above not upon or toward them that fear him And then the meaning must needs be this that whatsoever our fear or obedience to God be his mercy toward us is as far above the size or proportion of that as the heaven is above the earth i. e. there is no proportion between them the one is as a point to that other vast circumference nay the difference far greater as God's mercy is infinite like himself and so infinitely exceeding the pitifull imperfect degree of our obedience The other expression that follows v. 12. taken from the distance of the East from West is pitcht on saith Kimchi because those two quarters of the world are of greatest extent being all known and inhabited From whence it is that Geographers reckon that way their Longitudes as from North to South their Latitudes V. 20. Hearkning The notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place seems best exprest by the Arabick statim atque audiunt as soon as they hear for that is the character of the Angels obedience that as soon as they hear the voice of God's word as soon as his will is revealed to them they promptly and presently obey it The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at his voices being heard the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they hear or as soon as they hear The Hundred and Fourth PSALM The hundred and fourth Psalm is a most elegant pious meditation on the power and wisedom of God in framing and preserving all the creatures in the world 'T is uncertain by whom it was composed though in some Translations it hath David's name in the inscription of it 1. BLess the Lord O my soul O Lord my God thou art very great thou art clothed with honour and majesty Paraphrase 1. There is no more consonant imployment or exercise for the soul of man whose chief end and hope it is to come to the vision of God than to ponder and meditate on his glorious essence and attributes his power and providence or wisedom the greatness and vastness of the one and the infinite goodness and excellence of the other such as cannot but be liked and admired by all that consider it To which if I add his grace and mercy wherein he hath revealed himself to me not onely as a Lord and Prince of the whole creation but withall as my most gracious God and Father and Preserver and Redeemer I shall be obliged to acknowledge my self under innumerable ingagements to bless and magnifie him with my very soul and all the faculties thereof 2. Who coverest thy self with light as with a garment who stretchest out the heavens like a curtain Paraphrase 2. He hath set up his throne and palace in the highest heavens that place of the greatest splendor which was at first all light the chief work which is mentioned of the first days creation Gen. 1.3 In this he afterwards on the fourth day placed those glorious luminaries the Sun Moon and multitudes of Starrs Gen. 1.14 and on that glorious spangled robe the great Jehovah seems to shroud himself from humane view and whensoever he appears or exhibits himself to his servants being in himself an infinite spirit and so invisible to the eye of flesh he doth it in a bright shining cloud a weak image of that immense splendor and glory thereby to challenge that admiration and reverence which is most due to him Then under that pure luminous body of the heavens he framed on the second day the regions of the air Gen. 1.6 erected them as a spacious Tent or Tabernacle or Pavilion expanded and extended round about so as to incompass the earth which was placed in the midst of that great globe as the centre of it and by his secret power he hath ever since susteined it in this posture 3. Who layeth the beams of his chambers in the waters who maketh the clouds his chariot who walketh upon the wings of the wind Paraphrase 3. In the middle region of this element of air he placed also vast receptacles of waters Gen. 1.6 which he dispenseth to things below as he sees convenient for them and so also a multitude of clouds and if at any time he will evidence his special presence come down in judgment or in mercy among us men those clouds are his high triumphant chariot as it were wherein he sits and the wind as it were the wheels of that chariot on which as on the wings of Cherubims in the Ark overshadowing the mercy-seat i. e. by the ministery of Angels he is pleased to descend toward us 4. Who maketh his Angels spirits his ministers a flaming fire Paraphrase 4. For though he be able to doe all things by himself to administer the whole world as he first created it by a word by saying and it was done yet is he pleased to make use of the ministery of Angels who some of them in subtil bodies of air others of fire come down and execute his commands here upon the earth 5. Who laid the foundations of the earth that it should not be removed for ever Paraphrase 5. As for the globe of the earth which is incompassed with the regions of air and celestial spheres and hath no visible support to sustain so heavy a body hanging in the midst of such an expansion yet
〈◊〉 〈◊〉 〈◊〉 〈◊〉 or juments for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this of the LXXII their rendring is of no force because though they do most frequently render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet ofttimes also they render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wild beast And generally where they do so the context shews that wild beasts are peculiarly meant by it So Deut. 28.26 thy carcass shall be food for the fouls of the air 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the beasts of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXXII that must be to the wild beasts of the earth for such onely feed on the flesh of men or other creatures So Deut. 32.24 I will send the teeth of beasts upon them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Hebrew word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek and must necessarily be interpreted not of the tame but wild beasts See 1 Sam. 17.44 Isa 18.6 Jer. 7.33.16.4.19.7 and 34.20 but especially Job 40.10 Behold now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we retain it in our English Behemoth but it is resolved to signifie the greatest of wild beasts the Elephant and then by way of interrogation will he eat grass as an oxe directly to distinguish him and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here from the tamer beasts the one c. such as eat grass and hay whereas the Elephant is said to feed on the Palm-trees the trunk and fruits of them and when those are wanting their roots which he digs up From these evidences it is manifest that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie not in all places peculiarly the wild beasts yet that signifying all indifferently it is by the context to be resolved to which sort it belongs either wild or tame in any particular place And then it may here be worth observing that the circumstances confine it contrary to the LXXII their rendring to the wild beasts such are those which dwell upon the mountains here as elsewhere in the woods or forest or wilderness the tamer being more properly beasts of the field And of these peculiarly is this passage of the Psalmist to be understood how God by his special providence prepares food for those which have no other care taken for them Beasts that live among men are by men taken care of they inrich the ground with manure and with water from springs and rivers and till the ground and that brings forth corn for the use of these cattel as well as men But the wild beasts that live upon the mountains and in woods and desert places are fed onely from the heavens the rain that from thence distills inricheth those dry hills and maketh grass to grow there which else would not and so God giveth to these wild beasts their food after the same manner of divine providence as in the end of the verse he is said to provide for the young ravens Of which saith Aristotle Hist Animal l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Crow or Raven exposeth and forsakes her young ones when they are not able to help themselves and must certainly perish if God by his special care did not provide for them See Valesius de sacra Philosoph p. 317. This therefore being the clear design of these two verses 8 and 9. spent onely on these two instances the wild beasts and young ravens which agree in this that they are left destitute of all provision but what God sends them as a shower of Manna as it were immediately from heaven it is yet quite deformed by the vulgar reading of it taken out of some copies of the LXXII which at the end of v. 8. after the mention of the grass upon the mountains add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and herb for the service of men of which there is no least footstep in the original nor place in the due rendring of the words as there they lie nor yet either in the Chaldee or Syriack and of which therefore we may certainly resolve that is was taken in by some ignorant Sciolus from Psal 104.14 where we find those words and from the copies of the LXXII once corrupted derived to the Latin and Arabick c. Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abu Walid saith that it is spoken of four-footed living creatures yet so as that it sometimes comprehends birds also which must be discerned by the place Not unlike is the explication of the Arab. Lexicon Al Kamus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. that it is any four-footed living thing although of such as are in the water or perhaps any living creature indifferently without distinction i. e. any irrational living creature but Bahmah from the same root is restrained to lambs and kids The Hundred and Forty Eighth PSALM Praise ye the Lord. The hundred forty eighth is a solemn invitation to all the several ranks of creatures in the world to joyn in the celebration of God's praises and is intitled Hallelujah as a form of praising God see note on Psal 106. a. 1. PRaise ye the Lord from the heavens praise him in the heights 2. Praise ye him all his angels praise ye him all his hosts Paraphrase 1 2. The majesty and power and wisedom and mercy and all other the glorious Attributes of God are such and so likewise the emanations and effluxions of all and each of these unto his creatures that they exact the united acclamations and most humble acknowledgments of all the creatures in the world and all that but a poor unsufficient tribute to be returned to the great and glorious creatour of them all And first and principally the Angels of heaven are obliged to come in and pay this tribute those blessed immortal spirits that always wait on his throne in the highest heavens those many bands of celestial souldiers regularly marshal'd in their creation one under another in several ranks and orders but all in perfect subordination to the eternal God the supreme Governour and Commander of all 3. Praise ye him Sun and Moon praise him all ye stars of light Paraphrase 3. Next to them in respect of situation are those glorious creatures the Sun Moon and Stars and the spheres wherein they move the works of his creation made by him though by ignorant men they are themselves deified and adored and so obliged in serving him to honour and glorify him 4. Praise him ye heavens of heavens and ye waters that be above the heavens Paraphrase 4. Then all the regions of the air in which are those treasuries of God placed the clouds of water which at his pleasure are distill'd down opon the earth and so by obeying him and relieving or sometimes for our sins punishing us bring in their tribute of honour and praise to their Creatour 5. Let them praise the name of the Lord for he commanded and they were created 6. He hath also established them for ever and ever he hath made a decree which shall not pass Paraphrase 5 6. All these
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
there were no Competition as it might be Chance so it might be Necessity too Thou art fain to be vertuous because thou canst be nothing else goodness must go for thy refuge but not thy choice were there no rival sin no competitor lust to pretend for thee 'T is therefore not only an act of wisdom but of goodness too observable in Gods wonderful dispensation of things under the Gospel to leave the Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the confines of two most distant people improveable into good and capable of evil like Erasmus's Picture at Rome or that vulgar Lie of Mahomet's Tomb at Aleppo betwixt two Load-stones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Synesius calls it a stake between God on one side and all the Devils in Hell on t'other made up of a Canaanite and an Israelite a law in the members as well as a law in the mind or as Antoninus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswasions in the members many Topicks of Rhetorick many strong Allectives to evil in the lower carnal part of the man as well as invitations and obligations to good in the upper and spiritual Thus did God think fit to dispose it even in Paradise it self the flesh tempted with carnal objects even before the first sin had disordered that flesh A Palate for the sweetness of the Apple to please and an eye for the beauty to invite as well as an upper Masculine faculty a Reason for commands to awe and threats to deter yea and it seems in Heaven it self and the Angels there where is no flesh and blood that officina cupidinum shop or workhouse of desires yet even there is an inlet for Ambition though not for lust a liableness to the filthiness of the spirit though not of the flesh or else Lucifer had still stood Favourite could never have forfeited that state of bliss And so 't is ever since in this inferiour Orb of ours Behold I set before thee life and death blessing and cursing on one side all the joys of Heaven to ravish and enrap thee the mercies of Christ to draw thee with the cords of a man with the bands of love to force and violence thy love by loving thee first by setting thee a copy of that heavenly passion to transcribe but then withal death in the other scale death which it seems hath something amiable in it too it would not be so courted else a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Macarius styles it a gallantry of Hell a purple garment of darkness that such sholes of men and I tremble to think and say so large a quantity of baptized Christians are so ambitious of sell all that 's comfortable and valuable in this life to purchase it And were there not both these set before us by God life on one side and death on t'other blessing on one side and cursing on t'other a double canvass for thy soul a rivalry a competition and somewhat on both sides amiable to somewhat in thee life to the immortal death to the perishing part of thee blessing to the rational divine cursing to the bedlam brutish part of thee the man of God could not go on as he doth in that place Deut. 30.19 therefore chuse life that thou and thy sons may live Were there but one in our reach 't were necessity still and not choice and that most absolutely destructive of all judgment to come Hell might be our Fate but not our Wages our Destiny but not our Reward and Heaven any thing more truly than a Crown of righteousness A Piece of the Philosopher there hath been a long while in the world that hath had a great stroke in debauching the Divine that the Understanding doth necessarily and irresistibly move the Will that whatever hath once passed the judicium practicum got not only the assent of the Judgment that 't is true but the allowance also that 't is good and fit to be chosen cannot chuse but be desired and prosecuted by the Will from whence the Divine subsumes that where Faith is once entered though that but a Speculative I wish it were not sometimes but a Phantastical Faith there Works must and will infallibly follow I confess it were admirable news if this were true if all that knew these things were sure to do them if there were no such thing possible as Sin against Light Sin against Gospel Sin against Conscience if the lives of Believers could not prove infidel the actions of those that acknowledge God that make no doubt of the truth of Christianity could not avoid or escape being Godlike and Christian if 't were but a flash of S. Augustin's wit that the wicked Infidel believes contrary to Faith the wicked Believer lives contrary to it There were then but one care left a Christian to be catechiz'd aright which the Solifidian calls Faith or to be confident of his own Election which the Fiduciary calls Faith and then Quis separabit any thing else will be wrought in me by Christ or that any thing else will be unnecessary to be wrought Instead of this Pagan Principle that ties up all in the chains of inevitable Fate if it be examin'd give me leave to mention to you one Aphorism of Christian Philosophy which is but the interpretation of the competition that now I speak of that the Will is no more necessitated to obey the suggestions of Reason than of the Sensual Appetite of the upper than the lower Soul that 't is an indifferent middle Faculty able to chuse the evil and refuse the good or to satisfie the Philosophers importunity which resolves it impossible to chuse the evil unless under the appearance of good you may take it in a clearer notion able to chuse the pleasant and refuse the honest to chuse the sensual carnal and refuse the intellectual spiritual good And that you may see the ground of this observe that the whole Man is made up of three parts Spirit Soul and Body 1. The Body or Flesh lusting against the Spirit And 2. the Spirit again lusting against the Flesh Those two Extremes perfectly contrary one to the other in their appetites and therefore called by the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one the Masculine t'other the Feminine part one the Monarch in the Soul t'other the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Commonalty one the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Master t'other the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Child one the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice and image of God in us t'other the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bestial part one the Man t'other the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the four-footed creatures in us And these are contrary the one to the other so that you cannot do or as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that you do not this is a consequent of that Contrariety you do not the thing that you would i. e. perhaps perfectly purely without some tack or mixture however I am sure not
20 I live yet not I but Christ liveth in me and the life which I live in the flesh I live by the Faith of the Son of God who loved me and gave himself for me And do thou O Holy Jesus which hast loved us and given thy self for us love us still and give thy self to us Thou which hast been born in the World to save sinners vouchsafe again to be again Incarnate in our Souls to regenerate and sanctifie sinners Thou which art the Theme of our present rejoycing become our Author of perpetual spiritual rejoycing that our Souls may conceive and bring forth and thou maist conceive and regenerate our Souls that we may dwell in Christ and Christ in us And from the Meditation of thy Mortal flesh here we may be partakers with thee of thine Immortal glory hereafter Thus have we briefly passed through these words and in them first shewed you the real agreement betwixt Matthew and Isaiah in the point of Christ's Name and from thence noted that Jesus and Emmanuel is in effect all one and that Christ's Incarnation brought Salvation into the World Which being proved through Christ's several Incarnations were applied to our direction 1. To humble our selves 2. To express our thankfulness 3. To observe our priviledges 4. To make our selves capable and worthy receivers of this mercy Then we came to the Incarnation it self where we shewed you the excellency of this Mystery by the effects which the expectation and foresight of it wrought in the Fathers the Prophets the Heathens the Devils and then by way of Vse what an horrible sin it was not to apply and imploy this mercy to our Souls Lastly We came to another birth of Christ besides that in the flesh his Spiritual Incarnation in Man's Soul which we compared with the former exactly in eight chief Circumstances and so left all to God's Spirit and your Meditations to work on Now the God c. SERMON V. LUKE IX 55 You know not what spirit you are of OF all Errors or Ignorances there are none so worthy our pains to cure or caution to prevent as those that have influence on practice The prime ingredient in the making up a wise man saith Aristotle in his Metaphysicks is to be well advised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what doubts must first be made what ignorances earliest provided for and there is not a more remarkable spring and principle of all the Scripture folly that is wickedness among men than the beginning our Christian course unluckily with some one or more false infusions which not only are very hardly ever corrected afterward like the errors of the first concoction that are never rectified in the second but moreover have an inauspicious poysonous propriety in them turn all into nourishment of the prevailing humour and then as the injury of filching some of that corn that was delivered out for seed hath a peculiar mark of aggravation upon it is not to be measured in the garner but in the field not by the quantity of what was stoln but of what it would probably have proved in the Harvest so the damage that is consequent to this infelicity is never fully aggravaâ—ed but by putting into the Bill against it all the Sins of the whole life yea and all the damnation that attends it Of this kind I must profess to believe the ignorance of Gospel Spirit to be chief an ignorance that cannot choose but have an influence on every publick action of the life So that as Padre Pâ—â—lâ— was designed an handsome office in the Senate of Venice to sit by and observe and take care nequid contra pietatâ—m so it were to be wished that every man on whom the Name of Christ is called had some assistant Angel some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be it conscience be it the remembrance of what I now say unto him to interpose in all especially the visible undertakings of the life nequid contra spiritum Evangobi that nothing be ventured on but what is agreeable to the spirit of the Gospel Even Disciples themselves may it seems run into great inconveniences for want of it James and John did so in the Text ignoâ—â— de 〈◊〉 frâ— from Heaven on all that did not treat them so well as they expected but Christ turned and reproved them saying You know not what spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what kind of spirit you are of and that with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you Disciples you Christians You know not what spirit you are of In the words it will be very natural to observe these three Particulars 1. That there is a peculiar Spirit that Christians are of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. That some prime Christians do not know the kind of spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even so James and John You know not c. 3. That this ignorance is apt to betray Christians to unsafe unjustifiable designs and actions You that would have fire from Heaven do it upon this one ignorance You know not c. I begin first with the first of these That there is a Peculiar Spirit that Christians are of a spirit of the Gospel and that must be considered here not in an unlimited latitude but one as it is opposite to the Spirit of Elias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wilt thou do as he did It will then be necessary to shew you the peculiarity of the Gospel Spirit by its opposition to that of Elias which is manifold for instance first Elias was the great assertor of Law upon which ground Moses and he appear with our Saviour at his transfiguration So that two things will be observable which make a difference betwixt the Legal and the Gospel Spirit 1. That some Precepts of Christ now clearly and with weight upon them delivered by Christ were if in substance delivered at all yet sure not so clearly and at length and intelligibly proposed under the Law You have examples in the fifth of Matthew in the opposition betwixt the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what was said by Moses to the Ancients and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs sayings to his Disciples which if they be interpreted of Moses Law as many of the particulars are evidently taken out of the Decalogue Thou shalt not kill commit adultery perjury Christs are then clearly superadditions unto Moses or if they refer to the Pharisees glosses as some others of them possibly may do then do those glosses of those Pharisees who were none of the loosest nor ignorantest persons among them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their lives the strictest and they sit in Moses Chair and whatever they teach that do for their learning most considerable argue the Mosaick Precepts not to be so clear and incapable of being misinterpreted and so still Christ's were additions if not of the substance yet of light and lustre and consequently improvements
them was demonstrated to come from God also as much as the prediction of the Kings death which was confirm'd by this means It may very probably be guest by Mattathias his words in that place that there were no precedents of the zelotick spirit in the Old Testament but those two for among all the Catalogue of examples mentioned to his sons to enflame their zeal to the Law he produceth no other and 't is observable that though there be practices of this nature mentioned in the story of the New Testament the stoning of St. Stephen of St. Paul at Iconium c. yet all of them practised by the Jews and not one that can seem to be blameless but that of Christ who sure had extraordinary power upon the buyers and sellers in the Temple upon which the Apostles remembred the Psamists Prophecy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the zeal of Gods house carried him to that act of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of indignation and punishment upon the transgressors And what mischief was done among the Jews by those of that sect in Josephus that call'd themselves by that name of Zelots and withal took upon them to be the saviours and preservers of the City but as it prov'd the hastners and precipitators of the destruction of that Kingdom by casting out and killing the High-Priests first and then the Nobles and chief men of the Nation and so embasing and intimidating and dejecting the hearts of all the people that all was at length given up to their fury Josephus and any of the learned that have conversed with the Jewish Writers will instruct the enquirer And ever since no very honourable notion had of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament one of the fruits of the flesh Gal. v. of the Wisdom that comes not from Heaven Jam. iii. and in the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bitter zeal a gall that will imbitter all that come near it The short of it is the putting any man to death or inflicting other punishment upon any terms but that of legal perfectly legal process is the importance of a zelotick Spirit as I remember in Maimonides him that curses God in the name of an Idol the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that meet him kill him i. e. the zelots permitted it seems if not authorized to do so And this is the Spirit of Elias that is of all others most evidently reprehended and renounced by Christ. The Samaritans no very sacred persons added to their habitual constant guilts at that time to deny common civility of entertainment to Christ himself and the Disciples asked whether they might not do what Elias had done call for fire from Heaven upon them in that case and Christ tells them that the Gospel-Spirit was of another complexion from that of Elias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turn'd to them as he did to Peter when he said Get thee behind me Satan as to so many fiery Satanical-spirited men and checkt them for that their furious zeal with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The least I can conclude from hence is this that they that put any to death by any but perfectly legal process that draw the sword upon any but by the supream Magistrates command are far enough from the Gospel-Spirit whatever precedent they can produce to countenance them And so if they be really what they pretend Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are in a prodigious mistake or ignorance They know not what Spirit they are of Yet farther it is observable of Elias that he did execrate and curse call for judgments from Heaven upon mens persons and that temper of mind in the parallel you may distribute into two sorts First in passing judgments upon mens future estates the censorious reprobating Spirit which though we find it not in Elias at this time yet is a consequent of the Prophetick Office and part of the burthen received from the Lord and layed upon those guilty persons concerning whom it hath pleased Almighty God to reveal that secret of his Cabinet but then this rigor cannot without sin be pretended to by any else for in the blackest instances charity believes all things and hopes all things and even in this sense covers the multitudes of sins Now this so culpable an insolent humour rashly to pass a condemning sentence was discernible in the Pharisees this Publican whose profession and trade is forbidden by that Law and this people that know not that Law is cursed so likewise in the Montanists nos spirituales and all others animales and Psychici so in the Romanists who condemn all but themselves and in all those generally whose pride and malice conjoined most directly contrary to the Gospel-Spirit of humility and charity doth prepare them one and the other inflame them to triumph and glut themselves in this spiritual assassinacy this deepest dye of blood the murthering of Souls which because they cannot do it really they endeavour in effigie anathematize and slaughter them here in this other Calvary the place for the crucifying of reputations turning them out of the Communion of their charity though not of bliss and I am confident reject many whom the Angels entertain more hospitably Another part of this cursing Spirit there is more peculiarly Elias's that of praying and so calling for curses on mens persons and that being upon the enemies of God and those appearing to Elias a Prophet to be such might be then lawful to him and others like him David perhaps c. in the Old Testament but is wholly disliked and renounced by Christ under this state of higher Discipline to which Christians are designed by him in the New I say not only for that which concerns our own enemies for that is clear When thine enemy hungreth feed him and somewhat like that in the Old Testament When thine enemies Ox c. But I extend it even to the enemies of God himself and that I need not do upon other evidence than is afforded from the Text the Samaritans were enemies of Christ himself and were barbarous and inhumane to his person and they must not be curst by Disciples And he that can now curse even wicked men who are more distantly the enemies of God can call for I say not discomfiture upon their devices for that is charity to them to keep them from being such unhappy Creatures as they would be contrivers of so much mischief to the world but Plagues and Ruine upon their persons which is absolutely the voice of Revenge that sulphur-vapor of Hell he that delighteth in the misery of any part of Gods Image and so usurps upon that wretched quality of which we had thought the Devil had gotten the Monopoly that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joying in the Brother's misery but now see with horror is got loose out of that Pit to rave among us he that would mischief if it were in his power and now it is not by unprofitable
most insolent tyrannizing passions which domineer over us which keep us in awe and never suffer us to stir or move or walk or do any thing that is good will yet give us leave to understand as much as we would wish they have only fettered our hands and feet have not blinded our Eyes as one shut up in the Tower from the conversation of men may be yet the greatest proficient in speculation The affections being more gross and corporeous from thence called the heels of the Soul and so easily chained and fettered but the understanding most pure and spiritual and therefore uncapable of shackles nay is many times most free and active when the will is most dead and sluggish And this may be the natural reason that even Aristotle may teach us why the greatest Scholars are not always the best Christians the Pharisees well read in the Prophets yet backwardest to believe because faith which constitutes a Christian is a spiritual prudence as 't is best defined and therefore is not appropriate to the understanding but if they be several faculties is rather seated in the Will the objects of Faith being not meerly speculative but always apprehended and assented to sub ratione boni as being the most unvaluable blessings which ever we desired of the Lord or can require The speculative part of divine wisdom may make us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligent spirits nay possibly do it in the worst notion render us Devils Real practical knowledge only prudence will make Angels ministring spirits unto God teach us to live and be better than we did So then in the first place learning doth neither make nor suppose men Christians Nay secondly it doth per accidens many times hinder put a rub in our way and keep us from being Christians Philoponus and Synesius Miracles of learning were therefore hardest to be converted they were so possest and engaged in Peripatetical Philosophy that however they might be perswaded to the Trinity they will not believe the Resurrection 'T was too plain a contradiction to philosophical reason ever to enter theirs Thus in the 1 Cor. i. 21 the World by wisdom knew not God they so relyed on their reason and trusted in it for all truths that they concluded every thing impossible that would not concur with their old Principles But this resistance which reason makes is not so strong but that it may easily be supprest and therefore Synesius was made a Bishop before he explicitly believed the resurrection because they were confident that he which had forsaken all other errors would not long continue perverse in this and so good a Christian in other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could not choose but be illuminated in time in so necessary a point of Faith and indeed so it happened in them both But there are other more dangerous engins more insidious courses which learning uses to supplant or undermine belief other stratagems to keep us out of the way to anticipate all our desires or inclinations or thoughts that way-ward and these are spiritual pride and self-content Men are so elevated in height of contemplation so well pleased so fully satisfied in the pleasures and delights of it that the first sort scorn to submit or humble themselves to the poverty and disparagement of believing in Christ the second are never at leasure to think of it For the first spiritual pride 't is set down as a reason that the natural man receives not the things of the spirit 1 Cor. ii 14 receives them not i. e. will not take them will not accept of them though they are freely given him for they are foolishness unto him i. e. so his proud brain reputes them The pride of Worldly wisdom extremely scorns the foolishness of Christ and consequently is infinitely opposite to Faith which is wrought by special humility Secondly for self-content 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Heraclitus in Hesych Wise men need no friends they are able to subsist by themselves without any help they will have an happiness of their own making and scorn to be beholding to Christ for a new Inheritance they are already so fully possest of all manner of contents Let any man whisper them of the joys of the new Jerusalem of the Intercessor that hath saved of the way thither and made it passable of all the priviledges and promises of our adoption they will hear them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as old wives fables they have the fortunate Islands too their exactest tranquillity and serenity of mind in a perpetual contemplation and all the golden Apples in Paradise shall not tempt or allarm them out of it 'T is strange to see when such a man is called what a do there is to get him out of his Dream to hale him out of his study to the Church how sleepy and drowsy and lethargical he is in matters of Religion how soon a little devotion hath tired him out that could have pored over a Book incessantly all his life long and never thought thus to have been interdicted the delights of humane learning thus to have been pluckt and torn from the embraces of his Athenian Idol His conversion is much unlike another mans that which calls others into compass seems to let him loose thrust him abroad into the World teaches him to look more like a man than ever he meant makes him a member of the Common-wealth that was formerly but an Anchoret and forces him to walk and run the way of Gods commandments that had once decreed himself to a Chair for ever In brief there is as little hopes of one that indulges himself and gives himself up to the pride and contents of any kind of learning of him that terminates knowledge either in it self or else in the ostentation of it as of any other that is captiv'd to any one single worldly or fleshly kind of voluptuousness This of the brain in spight of the Philosopher is an intemperance as well as that of the throat and palate and more dangerous because less suspected and seldomer declaimed against and from this Epicurism especially of the Soul good Lord deliver us Not to heap up reasons of this too manifest a truth would God it were not so undeniable take but this one more of the unsufficiency of learning never so well used to make a man a Christian Let all the knowledge in the World prophane and sacred all the force and reason that all Ages ever bragg'd of let it concur in one brain and swell the head as big as his was in the Poem that travell'd of Minerva let all Scriptures and Fathers join their power and efficacy and they shall never by their simple activity produce a saving faith in any one all the miracles they can work are only on the understanding the will distinctly taken is above their sphear or compass or if their faculties are not distinguisht and to will is present with me Rom. vii 18 as well as 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