which confidence I can sleep securely repose my self in him to whom alone all my safety is due and whose only guard is without all sollicitude or preparations of mine abundantly sufficient for me Annotations on Psal IV. Tit. Chief Musician The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to urge or press to the performing any work or task and properly belongs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the overseer and follower of workmen of any kind So 2 Chron. 2.2 where Solomons workmen are numbred there are also MMM 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXXII there rightly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praefects over them and v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taskmasters and c. 34.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers though v. 13. and Ezr. 3.8 9. the Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the workmen only and where the same thing is set down again 1 Kin. v. 16. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set over his works The word is used more particularly of Musicians To this purpose see 1 Chro. 15.21 where after the appointing of Singers with instruments c. v. 16.19 20. Mattathiah c. are appointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it to excell but in the margin to oversee i. e. to take care of and order the Musick as Neb. 12.42 Jezrabiah is the Overseer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the singers And from hence is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to the Master or Ruler or Praefect Of whom or over what he was praefected is here also exprest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the Musical Instruments Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and thus we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 67.25 the minstrels or players on Instruments differenced from the Singers foregoing And then the whole phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put together here signifies perspicuously To the Praefect of the musical Instruments such there were more then one among Davids Officers that waited on the Ark 1 Chron. 15.21 And to one of these this Psalm was committed by David to be sung and plaid to in divine service The same we find again Hab. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Praefect or Master of my stringed Instruments From this sense of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ursit coegit institit there is a secondary use of it for finire to end and from thence we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 103.9 rightly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the end and again vincere and triumphare to overcome and triumph And from those two notions the LXXII have taken their rise of rendring it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to overcome in the Conclusion of Habakkuk in like manner as Aquila hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 1 Chron. 15.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prevail but have lost the sense in all these places and only hit it 2 Chr. 2.2 and 18. and 34.12 where as hath been said they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers or praefects set over the workmen and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taskmasters and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseers V. 1. Hear me The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is certainly the Imperative and so is used Psal 27.7 and therefore must be rendred hear or answer me and thus the Chaldee understood it and paraphrase it In time of my prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive from me by which also they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear or hearken in the latter end of the verse But the LXXII and from thence the other Antient Interpreters seem to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Preter tense and so render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath heard me and accordingly the Greek Fathers St. Chrysostome especially have observed Gods speed in hearing the prayers of pious men even before they have made an end of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is not saith he When or After I had prayed he heard me but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when I prayed 〈◊〉 â—e present he hath heard me already in the time past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whilst thou speakest or sayest I will say Behold here am I as he cites it from Isai 58.9 concluding that it is not our multitude of words that is wont to perswade with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a pure soul and the shewing forth of good works A Doctrine of most comfortable truth but not founded in the Hebrew reading here V. 2. My glory The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how long my glory into ignominy is elliptical but easily supplied and made intelligible thus How long will you reproach my glory by glory meaning his regal power and majesty which God had bestowed on him This the LXXII render somewhat otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How long are ye heavy hearted why do ye love vanity By this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possibly explicating as in a periphrasis the great hardness of heart in Absalom and the like who would defame so worthy a person as David approved and anointed by God and would not be overcome or melted with his goodness or perhaps reading the Hebrew somewhat otherwise than now we do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which their rendring will be literal and the variation not very great reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two words and converting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which way soever it is 't is evident the vulgar Latine follow them usque quà graves corde ut quid and the Arabick and Aethiopick to the same purpose V. 3. Godly The acception of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this and some other places deserves here to be observed It signifies ordinarily a pious or charitable and beneficent person But when it is spoken of Man referring to God it notes one that hath received favour or mercy from him and is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hath found favour with God So Psal 16.10 Thou shalt not suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that is so favoured by thee to see corruption So Psal 30.4 Sing unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye that have felt his mercy and bounty And so here David seeing fit in his plea against his enemies who blasted him as a Man of Blood and a guilty person to insist on Gods election and advancement of him to the Kingdom noted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath separated to a function the Chaldee reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same sence as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Test denotes setting apart to the Apostolical Function Act. 13.2 and so referring to these words of Gods Testimony 1 Sam. 13.14 The Lord hath sought him a Man after his own heart and hath commanded him to be Captain over his people he chooses to
instruments that are in use among men in Festivities the Harp and Viol c. will be most fitly used in the singing of Psalms and Hymns unto God 3. Sing unto the Lord a new song play skilfully with a loud noise Paraphrase 3. And the choisest and rarest ditties and the best composed Musick and the most excellent melodious voices are all to be called in to perform this great duty of thanksgiving unto God 4. For the word of the Lord is right and all his works are done in truth Paraphrase 4. For all that God saith or doth is excellently good his commands are of those things which are infinitely best for us his promises abundantly gracious and certain to be performed and his very threats and prohibitions acts of special mercy to keep us from those things which are most pernicious to us As for all his works of providence they are most just and merciful 5. He loveth righteousness and judgment the earth is full of the goodness of the Lord. Paraphrase 5. Mercifulness and justice are of all things in the world most approved and valued by him and are by him exemplified to us in all the daily acts of his providence among us 6. By the word of the Lord were the heavens made and all the host of them by the breath of his mouth Paraphrase 6. The whole body of the heavens and all that is in them the Sun Moon and all the Planets and lesser Stars were created by his bare speaking the word commanding that they should have a being Which as it is a most illustrious evidence of his absolute omnipotence so is it of his great goodness also to us for whose benefit they were all created 7. He gathereth the waters of the Sea together as an heap he layeth up the deep in store-houses Paraphrase 7. So in like manner did he sever the waters which covered the face of the earth and confined them to hollow places where though they swell much higher then the shore yet they do not overrun it but are gathered into a round gibbous form and so remain constant within their channel And in those vast cavities of an unfathomable depth he hath laid up the whole Ocean as safe and as far from hurting or drowning or overrunning the earth as corn laid up in a granary as money in a treasury is safe from running out of it A joynt evidence again of his infinite power and goodness 8. Let all the earth fear the Lord let all the inhabitants of the world stand in awe of him Paraphrase 8. As therefore he is thus able to set bounds to that vast element so can he and doth he to the most enormous power of men which may therefore be a just cause of awe and dread to all the men in the world 9. For he spake and it was done he commanded and it stood fast Paraphrase 9. For as a bare word of his immediately created all the world so is every command of his now most certainly obeyed as he pleaseth to dispose so shall it infallibly be 10. The Lord bringeth the counsel of the heathen to nought he maketh the devices of the people of none effect Paraphrase 10. Whatsoever godless men see note on Psal 10. m. design or propose to themselves contrary to his will he blastes and frustrates it dissipates all their contrivances be they never so prudently managed by whole multitudes and assemblies of them 11. The counsel of the Lord standeth for ever the thoughts of his heart to all generations Paraphrase 11. Onely that which he hath decreed and purposed shall immutably come to pass 12. Blessed is the man whose God is the Lord and the people whom he hath chosen for his own inheritance Paraphrase 12. O then thrice happy is that Nation and people which have betaken themselves to the sincere service of so great and powerful and gracious a God and whom he hath in so special a sort made choice of to be peculiarly his among them to reveal himself in so eminent a manner 13. The Lord looketh from heaven he beholdeth all the sons of men 14. From the place of his habitation he looketh upon all the inhabitants of the earth Paraphrase 13 14. All the men that are in the earth the inhabitants of the whole world are within the compass of his most particular providence though he reside in heaven in a peculiar manner yet from thence he exactly surveighs and beholds all and every their actions and even most secret thoughts 15. He fashioneth their hearts alike he considereth all their thoughts Paraphrase 15. As he is severally and equally the creator of them all and former of their souls as well as bodies so he is certainly able to discern particularly all the operations of their very hearts and is no idle spectator but weigheth and and judgeth all and accordingly rewards every man 16. There is no King saved by the multitude of an host a mighty man is not delivered by much strength Paraphrase 16. 'T is not the multitude or strength of an Army that hath power to secure any Potentate not the valour or puissance of the most glantly person to preserve himself 17. An horse is a vain thing for safety neither shall he deliver any by his great strength Paraphrase 17. An horse is the most valiant and docile beast and generally the most used in Military affairs in respect both of his courage and swiftness vigour and activity yet he that depends thereon for his safety or good success in a battel oft finds him a very deceitful false aid is pitifully disappointed by him 18. Behold the eye of the Lord is upon them that fear him upon them that hope in his mercy Paraphrase 18. The only security is to be sought from the favour and protection of God and the way to qualifie our selves for that is by conjoyning our uniform sincere obedience to him and our unshaken constant relyance on his mercy 19. To deliver their soul from death and to keep them alive in famine Paraphrase 19. To such as are thus qualified his protection will not fail whatsoever the danger be how great soever the seeming destitution 20. Our soul waiteth for the Lord he is our help and our shield Paraphrase 20. The Lord is our only aid and protector to him therefore is all the desire of our souls 21. For our heart shall rejoyce in him because we have trusted in his holy name Paraphrase 21. And whatsoever befalls us we shall most cheerfully and not only patiently support it as having full assurance and confidence in him that he will either rescue us out of it or else convert it to our greatest advantage 22. Let thy mercy O Lord be upon us according as we hope in thee Paraphrase 22. O Lord our full trust is in thee let thy mercy come down upon us we beseech thee Annotations on Psal XXXIII V. 2. Instrument of ten strings From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 no fear was or whether the LXXII after their Paraphrastical manner frequently observable in them added these words either the more to express the nature of the fear viz. that it was a meer worldly and so causless fear or else to fit the words to connect with what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because or for God is in the generation of the righteous thus The generality of the people was moved with fear to joyn with Absalom but this a Panick causeless fear if they had called on God v. 4. and adhered and relyed on him they had not needed to fear any evil for God is present among such to protect them and to convert all their temporary sufferings to their advantages But this sense is as fully contained in the Hebrew words without this addition if only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows be rendred not for but but which is not an unusual signification of it Gen. 65.8 it was not you that sent me hither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but God and if it be so rendrend here the sense will be perspicuous There they feared a fear the generality of them fell off but God is in the generation of the righteous by the help of God I have been susteined though the generality of my Subjects through flattering insinuations first and then through fear was fallen off from me Here only it is to be remembred that the generality though set in very comprehensive phrases All gone out of the way none that doth good no not one is not so to be interpreted as to belong to all and every Jew at that time for it is certain some though very few in comparison adhered to David 2 Sam. 15.17 18. and went out to fight with Absalom 2 Sam. 18.1 And so in the Prophetick sense as it belonged to the times of Christ and his Apostles when though 't is said they were all gaue out of the way Rom. 3. yet as elsewhere appears a remnant there was which still adhered to God believed in Christ and remained stedfast in his Doctrine See Rev. 7.4 But these phrases must be interpreted so as general expressions are wont to signifie he so as to admit of some exceptions or else be applyed only to the men of Israel who universally went after Absalom 2 Sam. 18.6 whilst Davids forces were raised only of his own servants men of Judah and the Cherethites Pelethites Gittites which came after him from Gath 2 Sam. xv 18 and flying from Jerusalem he was relieved by the Ammonites c. c. 17.27 and Ittai the Gittite of Gath a City of the Philistims subdued by him was one of his three Chief Commanders c. 18.2 And so this perspicuously applies the whole Psalm to this particular matter of Absalom's Rebellion The Fifteenth PSALM A Psalm of David Paraphrase Paraphrase 1. Lord who shall abide in thy Tabernacle who shall dwell in thy holy Hill Paraphrase 1. Let me take boldness to interrogate and demand of the Lord of heaven and earth what kind of person it is that may have assurance and confidence of his favour so as to be accepted in the number of those that perform his solemn Worship here and rewarded with eternal bliss in heaven hereafter And the Answer will I suppose certainly be this 2. He that walketh uprightly and worketh righteousness and speaketh the truth from his heart Paraphrase 2. He and none but he that is just and blamless in all his actions that lives and goes on in a course of righteousness steddy and constant neither offending against the rules of justice nor mercy but on all occasions and opportunities that offer themselves abounding in the exercises of both and withall hath care that his tongue should not offend in delivering any thing which he is not sincerely perswaded to have perfect truth in it 3. He that backbiteth not with his tongue nor doth evil to his neighbour nor taketh up a reproach against his neighbour Paraphrase 3. He that makes strict conscience of detracting or calumniating of doing any kind of wrong that carefully abstains from speaking or acting any reproachful word or deed against any 4. In whose eyes a vile person is contemned but he honoureth them that fear the Lord he that sweareth to his own hurt and changeth not Paraphrase 4. He that indeavours to defame and discountenance all sorts of wickedness that instead of complying with the disallowable practices of the world represents them in their own ugly colours and deters all men from imitating such examples and on the other side desires to bring virtue and piety and conscience of all kind of duty into a creditable esteem and reputation and payâ— an hearty honour and respect and gives all manner of incouragements to every good and godly man and attracts all to the imitating such and that he may do so demonstrates by his own actions how dear a price he sets upon it and consequently if by any promissory oath he have bound himself to the performance of any thing that comes to cost him never so dear proves unexpectedly most mischievous or dangerous to his estate or even his life it self he doth yet most strictly oblige himself to the discharge of it knowing there is no ill so great as that by which his soul is wounded as it is sure to be most dangerously by any breach of oath 5. He that putteth not out his money to usury nor taketh reward against the innocent He that doth these things shall never fall Paraphrase 5. He that hath not admitted any covetous desires into his breast that will not for the enriching himself lessen any other Mans possessions as doth the Usurer and taker of bribes in Judicature the one grinding the face of the poor borrower the other selling the right the estate perhaps the life of an helpless but innocent person but on the contrary lends freely to him that wants that charity and so is as helpful to him as he may free loanes being oft the most advantageous charities assisting mens wants and obliging their diligence that they may be able to repay and to him that is unjustly assaulted or impleaded gives all timely succour that justice can afford which justice in that case is an eminent charity also These few things though they be not an enumeration of all the duties of a Man are yet so comprehensive and significative contain so many branches especially of our duty to our Neighbour and that uniformly performed is so sure a sign of faith and love and fear of God and all other duties of piety that I may conclude this mans title very good both to the priviledges and dignity of Gods servants here and to the eternal reward of such hereafter Annotations on Psal XV. V. 4. To his own hurt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth certainly signifie to do hurt from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Kal signifiâ—◠〈◊〉 be evil but in Hiphil to doe evil To whom this evil it
in the next verse publishing and telling of all his wondrous works in order to which going about the Altar was adapted praising of God or praying to him In reference to this custom of the Priests going about the Altar it is that the LXXII Psal 27.6 have these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I compast and sacrificed in his Tabernacle a sacrifice of shouting and the Arabick reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to walk about to perambulate rendred by the Latine lustravi so compassing as in a lustration The truth is the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place signifies round about me and so is most rightly rendered by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they seem rather to have read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I compassed Yet is that mis-rendering of theirs founded in this custome of the Priests going round the Altar in time of his oblation And then it being this custom of the Priests washing before his officiating from whence came the custom of the peoples washing before Prayers the whole verse must thus be understood with reference to the Priests practice who first washt his hands and then offered sacrifice and in offering encompast the Altar In proportion whereto David willing to express his coming with a pure heart to pray to God doth it by this similitude of a Priest that as a Priest washes his hands and then offers oblation so had he constantly joyned purity and devotion together which still belong to the two things mentioned v. 1. and again v. 3. as the qualifications to fit him for Gods patronage The washing hands in innocency being perfectly all one with walking innocently v. 1. walking in thy truth v. 3. as his Compassing Gods Altar i. e. offering up his prayer in a pious hope and reliance on God is equivalent with trusting in him v. 1. and having Gods loving-kindness before his eyes v. 3. And so still the decorum is observed throughout the Psalm and concludes it again But as for me I will walk innocently v. 11. there is the former My foot standeth in an even place v. 12. and so steady firm to signifie the stability of his hope there is the latter V. 8. Habitation The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitation from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dwell is here by the LXXII rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comliness misreading it as some think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by inverting the letters In another place they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cloud Zach. 2.13 as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that so signifies But ◠Sam. 2.29 they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eye as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculus And so probably they took it here the eye signifying also the aspect wherein consists the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or comeliness of any living thing The Syriack here render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministery but the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitation The only question can be whether by habitation of thy house be meant Davids inhabiting Gods house as Psal 27.4 One thing have I desired that I may dwell in the house of the Lord or Gods inhabiting it himself And the latter seems most agreeable so as the habitation of thy house be the house which thou inhabitest or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by apposition thy habitation-house as we use in English a mansion-house i. e. a place for daily habitation such as the Temple or Tabernacle was to God having promised to be continually present there Answerable to which is the latter phrase in the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of the Tabernacle of thy glory so 't is literally to be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernacle from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitavit and so the Chaldee reads and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of the Tabernacle of thy glory by glory as formerly meaning the Ark which was placed in the Tabernacle V. 12. In an even place From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectus aequus planus fuit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 planicies a plain or valley So Deut. 3. all the cities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the plain and the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then 't is not improbable the word may here be used for the area or atrium the court where the Altar stood and so bear some analogy with the mention of the Altar v. 6. the habitation of thy house c. v. 8. and with the congregation where God is praised in the end of this verse The Twenty Seventh PSALM A Psalm of David Paraphrase The Twenty Seventh Psalm was composed by David in time of his distress wherein placing all his trust and confidence in God he especially expresseth his desire of returning to the participation of Gods publick service 1. The Lord is my light and my salvation whom shall I fear The Lord is the strength of my life of whom shall I be afraid Paraphrase 1. Whatsoever my distresses are I have a God of might who will deliver me out of this dark and forlorn condition will preserve me safe from all the malice of my enemies It were then great folly in me to betray any the least fear or apprehension of the dangers that incompass me 2. When the wicked even mine enemies and my foes came upon me to eat up my flesh they stumbled and fell Paraphrase 2. When ungodly men make their approaches against me very bloodily resolved to devour and destroy me utterly then will God certainly interpose his hand to discomfit and disappoint my sorest enemies and rescue me out of their hands for thus he hither to hath done in my greatest dangers 3. Thought an host should encamp against me my heart shall not fear though war should rise against me in this will I be confident Paraphrase 3. Whatsoever the danger be whether by close siege or by pitcht battail yet have I still my reliance firm in confidence of Gods assistance and relief and that will keep all fear from me 4. One thing have I desired of the Lord that I will seek after that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his Temple Paraphrase 4. There is but one thing that I am much sollicitous for or importunate in my Prayers viz. not that I be setled in my regal throne which he seems not yet to be but that I may have that benefit of peace to partake of Gods publick service in the Assembly and never to be taken off from it to injoy that sweetness and transcendent pleasure and delight of conversing daily and frequently with God and receiving counsel and directions from him in all my doubts The being but for a time deprived of this felicity is indeed matter of some sadness to me from which I daily pray to be released But besides this
wish it long continuance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ride upon the horses of the Kingdome saith the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or upon the word or business of truth so the phrase signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being usually taken for matter as well as words and so the Chaldee here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the business the word signifies a cause depending in debate a contention and then more generally negotium tractatus and accordingly so must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be here understood Then follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he that is saith the Chaldee God shall teach thee terrible things with or by thy right hand Against this rendring there is but one objection viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the foeminine gender and so cannot so well be spoken of God Why then may it not belong to the immediate praecedents whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meekness or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth that all or any of those i. e. God by them shall teach him terrible things by his right hand or as the foeminine is oft taken neutrally his riding or ingaging for the cause of these shall bring Gods blessing upon him and so cause him or teach him to do these terrible things with his right hand The LXXII indeed read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Chaldee suggests a more probable rendring V. 5. Thine arrows The fifth verse may most conveniently be read with a parenthesis Thy arrows are sharp then as an effect of that the people shall fall under thee for that is an evidence of the sharpness of arrows when men are thereby wounded and killed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or upon or against the heart of the enemy of the King those being the mark against which his shafts are directed and the sharpness of them experimented upon them This our last English designed in transposing the words first thine arrows are sharp in the heart of the Kings enemies and then whereby the people fall under thee This the Jewish Arab agrees to and for taking away the harshness of the parenthesis transposeth the words in like manner thus And thine arrows being sharp fall into the heart of the Kings enemies and the nations fall under thee So the Chaldee having rendred the former part of the verse Thy arrows are brought out to slay armies the people shall fall under thee They then add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the sons of thy bow i. e. the arrows in the beginning of the verse shall be sent against the heart of the Kings enemies Yet are these words capable of a rendring without either transposing or parenthesis thus Thine arrows are sharp people shall fall under thee in the midst of the Kings enemies i. e. being reached by thine arrows in the midst of thine enemies armies Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heart is elsewhere used for the midst of a thing as Deut. 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart i. e. the midst of heaven and Exod. 15.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heart i. e. the midst of the sea so the heart of the earth for the midst of it And in the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the proper style for middle or main body of an army V. 6. Thy throne The difficulty here is to whom this verse and the following are literally and primarily appliable And the doubt ariseth from the style which is here inhaunced from the King to God 'T is true indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used is sometimes applied to others besides God 1. to the Gods of the Gentiles who are so called Isa 35.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gods of the nations 2. to Angels Psal 86.8 Who is like to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Gods the Chaldee reads among the high 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels transformed by them 3. to divine and excellent men Prophets and Judges or Princes c. So Exod. 22.28 Thou shalt not vilifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gods is explained by what follows nor curse the ruler of thy people and Exod. 21.6 his master shall bring him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Gods we duly render it to the Judges and Exod. 4.16 thou Moses shalt be to Aaron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Prince saith the Chaldee And accordingly 't were not strange for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be applied to King Solomon here But the Apostle to the Hebrews c. 1.7 affirming expresly that these words are spoken to Christ the Son of God and the Targum interpreting the King v. 2. and so the whole Psalm of the Messias and so Kimchi Aben Ezra and Jarchi also It is not reasonable or safe to apply them to any other but him and so to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the principal signification wherein it is most frequently used for the one God of heaven and earth and of him to understand these two verses as also v. 11. allowing to Solomon only an imperfect limited partial sense of them as he was a type of this Messias Which may well be reconcileable with the understanding the rest of this Psalm literally of Solomon and only mystically of Christ it being not unfrequent with Prophets of the old Testament speaking of some other matter mystically referring to Christ but immediately to somewhat of present concernment to be carried by the Divine Spirit whereby they were acted to speak immediately of Christ Of this see Justin Martyr in his Dialogue with Tryphon the Jew p. 287. where he concludes from this testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was to be worshipt being God and Christ v. 11. As also S. Augustine de Civ Dei l. 17. c. 16. V. 8. Made thee glad The former part of v. 8. being read as it lies in the Hebrew Myrrhe and Aloes and Cassia all thy cloaths i. e. they are so perfumed with these odors as if they were nothing else that which follows will be clear also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the palaces of tooth thereby saith the Chaldee meaning the Elephants tooth brought from Armenia it may more probably be said from Africa with which it seems their choice rooms were beautified of this Solomons throne is said to be made 1 King 10.18 and so Ahab made an Ivory house 1 King 22.39 from which as the bridegroom passeth or from whence as he abideth therein his garments yeeld this high perfume over all the adjoyning rooms As for that which is added in the close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which they have delighted thee it must be understood according to the vulgar Hebraisme oft taken notice of see Luk. 16. note b. they have delighted thee i. e. thou art delighted or pleased with them V. 9.
his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conception and birth his mother committed no sin in conceiving him so neither the child it self being conceived committed any fault Thirdly that neither doth any child of Adam by the bare pollution of birth fall into that accursed state wherein the Encratites thought Adam to be involved and all that were propagated from him by generation and thereupon profest to detest generation and marriage For this was one special part of the heresy of these Encratites that Adam was certainly damn'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they resist Adams salvation saith Irenaeus l. 1. c. 30 31. and consequent to that that his sin being imputed as they had learnt from the Orthodox to all his posterity the same damnation devolved upon all and that all that were thus born had not only some sinful corruption born with them but were themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sin i. e. either guilty of some actual sin by being begotten as his question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports or else were spread all over with nothing but sin in a sense somewhat proportionable to that of the Pharisees of him that was born blind Joh. 9.34 Thou wert altogether born in sins and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 themselves sin in the abstract and nothing but sin Now none of these would that learned Father allow to be conclusible from these texts but on the contrary he thinks it most ridiculous that either the child should be said to sin or that every child should be said to be thus wholly immerst in sin as to be himself sin and nothing else when yet he hath committed no sin or that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the curse of Adam not in Origens sense Contra Cels. l.iv. where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the curse of Adam is the common curse of all but in the notion of the Encratites as that was in their opinion certain damnation to Adam who commited it should fall on all that ever were born from him The falseness and ridiculousness of which in all the parts may well be granted and yet the doctrine of Original sin as it was believed by the Antients remain true and this text of this Psalm be one testimony of it viz. that though Adam sinned and thereby lost the image of God in which he was created deforming it into Satans image whose temptations he hearkened to and though this he did as a common Father and representative of all mankind and so in him all his posterity were concluded under the breach and penalty of the first Covenant and all being begotten after the Image of laps'd Adam were begotten in a corrupt polluted sinful state and had many sad effects of Adams fall connatural and born with them yet Christ was given for all and by that gift first Adam himself was redeemed from so much of the curse belonging to sin as concerned his eternal state and so also all others of his posterity that did not by their own actual and habitual sins and impenitence their redemption notwithstanding bring down that curse upon them That this doctrine of Original sin as it was maintained against Pelagius is very remote from the Doctrine of the Encratites is most certain and visible and cannot be doubted by any The Encratites thought generation could not be without sin that Adam was damned and all were born heirs apparent to that curse and so detested generation and marriage but the doctrine of Original sin supposes marriage to be honourable and that the conjugal bed may be kept pure and undefiled and that neither is sin committed by the parents in begetting nor by the child which is begotten and though the child be born in sin after 〈◊〉 the image of laps'd and sinful parents yet allows a medicine as universal as the disease and so acknowledges this corruption of our nature not only reconcileable with but useful and contributive to our eternal good And this Clemens in that place seems to acknowledge and to make another part of his answer to those Hereticks for having mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first incitations which proceed from our natural corrupt state and those as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impieties or aversions from God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of which we are ignorant of God which shews him to be no enemy to the doctrine of Original sin he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if any man in this respect calls nativity ill let him in that other respect acknowledge it good because thereby we come to the knowledge of the truth In which words he seems to refer to the following verse in this Psalm Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdom which by the way as it is an aggravation of every wilful actual sin committed by any child of Adam because though it be committed in compliance with natural corruption yet 't is in opposition to grace and the both outward and inward directions of Gods Spirit which were given to mortifie our natural corruption and to beget us to a new spiritual life so it is full matter of conviction to the Encratites that generation and marriage is good and not evil because it brings forth children to the grace and mercies of Christ to Baptism that foederal rite of receiving every the tenderest Infant into the Covenant of grace whereby the original stain or corruption shall be disabled from bringing any eternal misery upon them that do not call it on themselves by those wilful acts of sin that might have been resisted by them if they had not been foully wanting to themselves Which consideration being so much more proper to the point which Clemens had in hand the refuting of the Encratites than the insisting on the doctrines and aggravations of original corruption we cannot reasonably wonder that he should there confine his discourse to that which was only pertinent and so he goes on to shew grounds of mercy and pardon from the very nature of our temptations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the way to contend and overcome in our Christian agonies by St. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he reads it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subduing and bringing under the flesh and not absteining wholly but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperately using those things which we judge fit for us and so atteining the incorruptible crown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but so as not to be crowned without fighting and not inlarge to that which was more than granted by his adversaries with whom he had then to do even improved into dangerous heretical doctrine for so Tatianus having learnt from Scripture and the doctrine of the Church and of his teacher Justin Martyr that by Adam's fall all mankind were ingaged in sin and death he thinking the act of generation was the committing the same fault that lay so heavy on Adam and by not considering well the benefits of the Second Adam
of the Chaldee here which stiles it the voice of inchanting words which binde the Serpents i. e. lay them fast asleep For the avoiding of which danger the deaf adder so called because he hears but of one ear is supposed to stop his other ear and so to secure himself Whether there be exact truth in this is not material to the Psalmists use of it or to the explicating the meaning of this allusion which as from a thing vulgarly believed sets forth the matter in hand the impersuasibleness of wicked men who will not be wrought upon by any the wisest and divinest arts of perswasion to forsake his course or be won and gained and caught to virtue but fortifies himself impregnable against all such artifices that he can foresee likely to have efficacy upon him V. 5. Charmers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to murmur or whisper signifies those that use charms As for the other part of the verse it will best be understood by joyning the last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wise or wisard by way of apposition to the charmers precedent and then with that will connect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that inchants inchantments i. e. useth all the inchantments he is furnisht with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to associate denoting a conjurer or inchanter that either brings many creatures into one place by his charms or else stills them that they shall not hurt by that means And then the phrase inchanting inchantments is but ordinary Hebrew stile very frequent in all words where any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aggravation is to be exprest V. 6. Teeth The mention of teeth in this first place with the relative their looks most probably on the adders or serpents immediately foregoing whose poyson and noxious power is in their teeth and the way to disarm a snake is to deprive him of his teeth This they that keep them tame usually do by putting to them a piece of red cloth in which they love to fix their teeth and so draw them out And breaking them is equivalent to drawing them This mention of teeth fairly introduces that which follows concerning the Lion whose doing mischief with that part is more violent and formidable and so signifies the open riotous invader the violent and lawless person as the serpents teeth the more secret undiscernible wounds of the whisperer or backbiter which yet are as dangerous and destructive as the former by the smallest prick killing him on whom they fasten V. 7. Run 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going or going away will be here best joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as waters and rendred thus They shall melt as waters depart or go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from themselves so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall fall away from themselves this being the nature of water when it is not coopt up in some vessel or inclosed within banks to run about to depart from its own sphaerical nature and every part to leave the other so the Jewish Arab reads let them be dissolved as waters that go their way or when it is in a current continually to flow and not remain and so the resemblance is most fit to describe the destruction which is here aboded to the wicked by way of melting or falling asunder which is nothing else but the departing of one part from the other so as not to return again to their state To this well accords the other part of this verse He shall direct or send out his arrows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if they were cut in sunder from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cut in pieces i. e. when he prepares his arrows sends out the instruments of his malice they shall not come to their designed mark but as when arrows are cut in sunder before they go out of the bow the pieces fly not out but fall presently to the ground so shall it be with his intended mischiefs they shall be frustrated disappointed utterly unable to hurt any man Abu Walid observes of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it implies as much as if 't were said let them be cut in two like straws And the Jewish Arab though he interpret the former part by change of the person when thou settest thine arrows to the string against them yet in this part he agrees so let them be cut off as an ear of corn The noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have Deut. 23.26 for stalks or ears of corn and if the verb may draw any signification from thence then this will be the meaning that their arrows when shot should fall asunder like the ear from the straw to which Job seems to refer ch 41.27 29. He esteemeth iron as straw and brass as rotten wood Darts are counted as stubble c. In the beginning of the verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall melt from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liquefacit the LXXII reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is thought to signifie being despised or contemned and so to be the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprevit but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may rather be understood there for bringing to nothing and so the vulgar Latine understood the LXXII who read ad nihilum devenient they shall come to nothing and so it is a clear periphrasis of the melting which the Hebrew designed and fitly agrees to the resemblance of water falling on a plain where it runs abroad and comes to nothing V. 8. Snail What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies cannot be certainly defined being but this once in the whole Bible The LXXII render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as wax and the Syriack and Latine c. follow them And if it be thus rendred then the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is joyned to it must be taken in the Arabick notion of it not unusual in the Bible for perishing and being destroyed or in the notion wherein 't is used here v. 7. of waters which go from themselves and is there a resemblance of melting But the Chaldee may also deserve to be heard who read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a reptile or crawling c. which interpreting the word of some creeping thing which is an eminent example of melting seems to apply it to a snail which notion Abu Walid prefers before any when he goes out of his shell to which also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking or going out fitly agrees which melts and leaves the marks thereof behind wheresoever he goes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wets or moistens his way saith the Chaldee till at length by degrees he consumes and destroys himself And with this agrees the latter part of the verse that other resemblance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abortive or as the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the falling fruit of a
that are converted or returned to their heart This they seem to have drawn from some affinity of the Hebrew words which with some light changes produce this reading for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to and so joyning it in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice foregoing and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to folly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart Selab which because it still makes an imperfect sense and to them that turn the heart Selah they have therefore supplied the seeming Ellipsis the LXXII by addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him i. e. to God the Latine by inserting ad before cor returning to the heart which is a phrase to signifie repentance or resipiscence growing wise again and so better agrees with the Hebrew which indeed signifies not returning to folly That they thus did read the Hebrew words is not so likely as that by occasion of this affinity of phrases they thus thought fit to paraphrase the Hebrew which is not unusual with them in other places And in this place though the words be quite changed the sense doth not suffer much by this paraphrase this being on both sides the condition of Gods removing his judgements that they which receive them be sincerely penitent and then they will not return again to the folly of their former ways of sin V. 10. Mercy and truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidus fuit is frequently used for fidelity and is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the passive sense for faithfulness and in that notion doth well agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness in the latter part of the verse and is by the LXXII rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness Gen. 24 49. Isa 39.19 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace all prosperity given us by God are in effect all one also And then the meeting of these pairs mercy and truth or fidelity and by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very frequent in Scripture of righteousness and peace will signify the performance on Gods part proportionable to the qualification on ours where truth or fidelity is made good towards God there mercy will undoubtedly be had from him where righteousness on our part there peace on Gods i. e. all the felicity and prosperity imaginable This rendring of the place is most agreeable to the matter here in hand the confidence that God will pardon their sins which unfeignedly return to him v. 7 8 9. And to the same purpose is that which follows v. 11. As truth or uprightness sincere reformation springs out and ascends from the earth the hearts of men the proper soil for it to grow in so shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness in the other notion very frequent that for mercy and to pass from one notion of a word to another is an elegance and no rarity in these writings look down from heaven as the Sun doth upon the World when it sheds its influences upon it and cherishes the germina or sprouts all productions of the earth here below And so again v. 12. to the Lords giving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good indefinitely i. e. all good things is annexed our land shall give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifies from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil produxit all the sorts of fruits which the earth brings forth and by analogy with v. 11. where Truth was to sprout out of the earth must signifie that sort of fruit or productions i. e. truth or sincerity of obedience to God and so that again by way of regressus naming that first which had been last and that last which had been first is all one with v. 11. in the notion we have assigned it And once more v. 13. Righteousness in the notion of v. 10. uprightness and fidelity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall go or walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before his face i. e. the face of God mentioned in the former verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he i. e. God shall set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the way say the LXXII i. e. shall follow after where righteousness goes before having such a Prodromus or Vsher to prepare the way before him God will solemnly and in state come on in the Procession as Psal 89.14 mercy and truth are said to go before the face of God as Heralds to engage his following after The Chaldee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall set him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a good way i. e. set him at liberty in a prosperous condition rescue and return the captivity of them that walk uprightly before him All these but various expressions as in a Poem it is ordinary of the same thing Gods never failing to return in mercy to them that sincerely convert to him by repentance The Jewish Arab reads this last verse in another sense They that seek equity or justice shall walk before him and shall set their steps in his ways as likewise before v. 10. the people of goodness and truth have met together c. But the former sense is more probable The Eighty Sixth PSALM A Prayer of David Paraphrase The Eighty sixth Psalm was composed by David in some time of distress probably in his flight from Absolom and is a mixture of ardent prayer to God and full indisturbed relyance on him and adoration of his power and mercy 1. Bow down thine ear O Lord hear me I am poor and needy 2. Preserve my soul for I am holy O thou my God save thy servant that trusteth in thee 3. Be merciful to me O Lord for I cry unto thee daily 4. Rejoyce the soul of thy servant for unto thee O Lord do I lift up my soul Paraphrase 1 2 3 4. O God of all mercy that never failest to hear and answer the prayers of those that being in distress address themselves to thy throne of grace with humble obedient and devout hearts with full reliance and affiance on thee with constancy and perseverance in fervent prayer I that am qualified by my present distress and want of thy supplies to receive this mercy from thee that have been wonderfully favoured by thee and do with all reverence and yet also with confidence and importunately and constantly and ardently pour out my petitions before thee beseech thee at length that thou wilt hearken unto me rescue me out of my present distress refresh and comfort me in my affliction 5. For thou Lord art good and ready to forgive and plenteous in mercy unto all them that call upon thee Paraphrase 5. For it is thy property to hear and answer Prayers and most gratiously to pardon the sins of all humble suppliants and to abound to them in mercy and benignity 6. Give ear O Lord to my prayer
expect all rage and ill usage from him yet as God commanded them or according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of his signs v. 27. see note g. they did couragiously proceed from one sign to another not fearing the wrath of the King or people to shew all God's miracles upon the Aegyptians The Latin reads non exacerbavit he did not provoke in the singular but to the same sense referring it I suppose to Moses But neither singular nor plural can probably refer to Pharaoh or the people of Aegypt that he or they resisted not God's word for though upon that plague of darkness Exod. 10.24 Pharaoh called unto Moses and said Goe ye serve the Lord yet that is attended with an onely let your flocks and your herds be stayed and then it follows v. 27. he would not let them goe The importance therefore of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they resisted not seems no more than what is affirmed in the story v. 21 22. The Lord said unto Moses stretch out thy hand And Moses stretched forth his hand i. e. readily obeyed and did what God directed and that at a time when Pharaoh was likely to be incensed and vehemently offended with them For which consideration the story there gives us this farther ground For as v. 10. he had before expressed some anger and threats Look to it for evil is before you and they were driven from his presence v. 11. so now upon the hardening his heart which follows this plague of darkness he said to Moses Get thee from me take heed to thy self see my face no more for in that day thou seest my face thou shalt die the death v. 28. This rage of Pharaoh Moses in reason might well foresee but he dreaded it not but boldly did as God directed and that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they resisted not God's words The LXXII now reade it without the negation some copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they exasperated others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they exasperated his words And the Syriack and Arabick and Aethiopick follow them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they murmured so that word seems to be translated into other languages or resisted his word And thus it might have truth in it being applied to Pharaoh and the Aegyptians who could not yet be brought to be content to let the Israelites go free and carry their goods with them out of their Kingdom Exod. 10.24 27. But 't is more probable that the true original reading of the LXXII was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither which as it is the exact rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not so it is very near to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some copies now have And from this light but very ancient corruption of their copy the other translations have it which consequently must be reformed by the Original V. 30. Brought forth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly belongs to water breaking or springing out of the earth and is applied to any plentifull production Exod. 1.7 the children of Israel grew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and procreated abundantly and as it there follows the land was filled with them The noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from hence is used for all sorts of creatures of the earth or water that goe not on legs Locusts Ants Worms Hornets Fishes c. because they procreate so exceedingly It cannot therefore more fitly be rendred both according to the force of the verb and noun than by swarming and that in such a degree over all the land that the palace which may be supposed to be most carefully kept was not free from them The Chaldee render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies among them scaturivit any copious production also But the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the notion of the word for creeping What is here said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their land that that produced these swarms of frogs is Exod. 8.3 said of the river and so 5. and 6. stretch forth thy hand over the streams the rivers the ponds and cause frogs to come and as this makes more for the propriety of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that of Gen. 1. speaking of the waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them swarm or produce abundantly the swimming thing so the earth and the waters being now but one globe the earth may be said to bring forth that which the waters produce or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their land may signify their countrey of which their rivers were a part or 3. though the rivers produced the frogs yet the land swarmed with them as appears by the consequents they went up into the King's chambers V. 42. Holy promise That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned to a verb intransitive signifies with is acknowledged by Lexicographers and here such a verb is understood after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of his holiness which he spake or had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Abraham so the Chaldee understood it and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which with i. e. which he had with or to Abraham and so the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he had or which was made to Abraham The Hundred and Sixth PSALM Praise ye the Lord. The hundred and sixth Psalm the last of the fourth partition intitled Hallelujah is chiefly spent in confessing the sins and provocations of the Children of Israel but begun and concluded with the praising and magnifying of God's mercies and by the beginning and two last verses of it set down 1 Chron. 16.34 35 36. appears to be one of those Psalms which David delivered into the hand of Asaph and his Brethren v. 7. to record and thank and praise the Lord in their continual or daily ministring before the Ark v. 4. 1. O Give thanks unto the Lord for he is gâ—od for his mercy endureth for ever Paraphrase 1. Let us all joyn in proclaiming the abundant goodness and continued mercies of God which from time to time he hath vouchsafed and will never fail to reach out unto us 2. Who can utter the mighty acts of the Lord who can shew forth all his praise Paraphrase 2. His miraculous works of power and grace are far beyond our describing or expressing 3. Blessed are they that keep judgment and he that doth righteousness at all times Paraphrase 3. O 't is a blessed thing to be always engaged and exercised in the service of so gracious a master and by the continual practice of all duties of justice and mercy to be qualified for those mercies and protections which he never fails to make good to those which are thus fitted to expect or receive them 4. Remember me O Lord with the favour which thou bearest unto thy people O visit me with thy salvation Paraphrase 4. O blessed Lord of thy great abundant goodness to all thy faithfull servants be thou pleased to look favourably upon me though
applied because as the Jewish Doctors tell us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Levites repeat not the song of the oblation but onely over the drink-offering Yet there was also the more private in their families the cup of thanksgiving or commemoration of any deliverance received This the master of the family was wont to begin and was followed by all his guests S. Paul calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of blessing that which was drank as a symbol of thanksgiving and blessing and had forms of commemoration and praise joyned with it and so by the Fathers Justin Martyr c. used of the Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wine that hath thanksgiving said over it The use of it was either daily after each meal or more solemn at a festival In the daily use of it they had this form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed be our God the Lord of the world who hath created the fruit of the vine But on festival days there was joyned with it an hymn proper for the day as upon the Passeover for the deliverance out of Aegypt as we see Matt. 26.30 where the Paschal commemoration or postcoenium advanced by Christ into the Sacrament of his bloud was concluded after the Jewish custom with an hymn And so here with the cup of salvation is joyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calling upon the name of the Lord. And both the more private and the solemn performance of this with all the magnificent rites of solemnity belonging to it is called the paying of vows to the Lord that thanksgiving and acknowledgment which men in distress may be supposed to promise upon condition of deliverance or if they promise not are however bound to perform as a due return or payment for their deliverance V. 15. Precious The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place for rare or precious must be so taken as not to signifie that which is spoken of to be desirable to or in the presence of the Lord for it is the life not the death of his servants that is precious in that sense to God the preserver of their lives But for their death to be precious is in effect no more than that it is so considered rated at so high a price by God as that he will not easily grant it to any one that most desires it of him Absalom here hostilely pursued David and desired his death he would have been highly gratified with it taken it for the greatest boon that could have befallen him but God would not thus gratifie him nor will he grant this desire easily to the enemies of godly men especially of those that commit themselves to his keeping as David here did and therefore is called God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see note b. on Psal 86. for to such his most signal preservations do belong peculiarly The Jewish Arab here reads Precious with the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting to death his saints or giving up to death The Hundred and Seventeenth PSALM The hundred and seventeenth is a solemn acknowledgment of God's mercy and fidelity and an exhortation to all the world to praise him for it 1. O Praise the Lord all ye nations praise him all ye people 2. For his mercifull kindness is great toward us and the truth of the Lord endureth for ever Praise ye the Lord. Paraphrase 1 2. All the heathen nations of the world and all the people dispersed over the face of the earth have a singular obligation as well as the children of Israel Abraham's seed according to the flesh to praise and magnifie the name of God see Rom. 15.11 and that especially for his great and transcendent mercy toward them in the work of their redemption and the promulgation of his Gospel to them wherein his promise of mercy to Abraham and his seed for ever i. e. to his true spiritual posterity to the sons and heirs of his Faith unto the end of the world shall be most exactly performed and therein his fidelity as well as mercy manifested Annotations on Psal CXVII V. 1. Nations That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations here and in the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all people signifie in the greatest latitude all the nations and people of the Gentile world even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole creation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole world Mar. 16.15 appears both by Matt. 28.19 where parallel to those phrases in S. Mark is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the nations here but especially by Rom. 15. where for a proof of God's purpose that the Gentiles should be received into the Church and joyn with the believing Jews in one consort of Christian love and faith and praise God together in the same congregation the proof is brought as from several other texts so from these words in this Psalm And this not onely by express citing v. 11. And again Praise the Lord all ye nations and laud him all ye people but also in the front of the testimonies by the phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the truth of God v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the mercy or pity of God v. 9. both which are here mentioned v. 2. For thus the discourse there lies Christ was a minister of the circumcision i. e. was by God appointed an instrument of the Jews greatest good preaching the Gospel first to them calling them to repentance c. and this for the truth of God i. e. to make good God's fidelity or performance of covenant to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confirm the promises made to the fathers i. e. to Abraham c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the Gentiles for his mercy might glorifie God where though this preaching the Gospel to the Gentiles was a work of mercy not so much as promised to or lookt for by them and so there is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pity compassion toward them yet is this an effect of that ministery of Christ which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the truth of God i. e. a completion of that promise made to Abraham that he should be the father of many nations which had never its perfect completion till the Gentiles came and sat down with Abraham became sons of this faith of Abraham in this kingdom of heaven the Church of Christ And exactly to this sense the second verse of this Psalm is to be understood as the reason why all the Gentile world is to praise and magnifie the name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. because the mercy of God is strong upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was confirmed say the LXXII and Latin and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grew strong was in full force upon us i. e. all that mercy which is promised to Abraham for his spiritual as well as carnal seed is fully made
good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon us in which respect those words Rom. 15.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confirm the promises of the fathers may reasonably be thought to refer to these words in this Psalm the making good of God's mercy to us being as in words so in sense parallel to confirming the promises to the Fathers and the truth of the Lord endureth for ever i. e. God's fidelity which consists in an exact performance of his promise endureth to the end of the world because though the Jews for their unbelief were cut off yet the Gentiles the seed of Abraham's faith were grafted in and so God's promise of making him a father of many nations fully performed in the vocation of the Gentiles at the time of the Jews obduration and apostasie Thus much is manifest yet perhaps it may be farther observable that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong here attributed to the mercy of God is the known title of the Messias Isa 9.6 For though the late Jews have endeavoured to interpret that place of Hezekiah whom they there style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord of eight names Talmud tract Sanhedr c. Chelek yet the Targum and others have resolved it to belong to the Messiah and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be two of his names And so indeed the mystery of our Redemption is to be looked on as an eminent exertion of the power of God Act. 2.33 the Incarnation is shewing strength with God's arm Luk. 1.51 and the Angel that brings the news of it and as the Jews tell us hath his name correspondent to the imployment he manages is Gabriel from this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong And so above all the power was remarkable in his Resurrection which was wrought by God's right hand Act. 2.33 and v. 31. to this add that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows is taken notice of to be another of the names of the Messiah and the Midrasch Tehillim observes that that word comprehends all the letters in the Alphabet × the first מ the middlemost and ת the last as Rev. 1.8 he is called Alpha and Omega the first and the last the beginning and the end The Hundred and Eighteenth PSALM The hundred and eighteenth Psalm seems to be a gratulatory hymn to David upon his full and most undisturbed possession of the Kingdom after the Ark was brought to Jerusalem as may be conjectured from ver 19 20 26 27. and was probably appointed to be sung at the Feast of Tabernacles v. 15. some parts of it in the person of the people and others by way of alternation in the person of the King himself the most joyfull solemnity in the whole year as about which time the armies returned home from the field and Hosanna v. 25. the acclamation then used of course though no extraordinary accident had happened It is applied both by our Saviour Matt. 21.42 and by S. Peter 1 Pet. 2.4 to Christ the Son of David as by his ascension he was installed to be the King and so the head corner stone of the Church and it is therefore made up of lauds and praises to God for all his mercies 1. O Give thanks unto the Lord for he is good because his mercy endureth for ever 2. Let Israel now confess that his mercy endureth for ever 3. Let the house of Aaron now say that his mercy endureth for ever 4. Let them now that fear the Lord say that his mercy endureth for ever Paraphrase 1 2 3 4. It is now a fit season for all people and Priests especially for all truly pious men the most concerned and interessed persons to laud and magnifie the great goodness and constant mercies of God toward us let all therefore joyn uniformly in the performance of it 5. I called unto the Lord in distress the Lord answered me and set me in a large place Paraphrase 5. When I was brought into great distress may David now say I addrest my prayers to God for deliverance and he presently sent me a most seasonable relief 6. The Lord is on my side I will not fear what man can doe unto me Paraphrase 6. And having God to take my part I have no reason to apprehend the power or malice of man whatsoever it is 7. The Lord taketh my part with them that help me therefore shall I see my desire upon them that hate me Paraphrase 7. As long as he is on my side to support and assist me I shall not fear to meet an whole host of enemies 8. It is better to trust in the Lord than to put any confidence in man 9. It is better to trust in the Lord than to put any confidence in Princes Paraphrase 8 9. He that reposeth his whole trust in God hath thereby a far better security than all the Princes or men in the world can yield him 10. All nations compassed me about but in the name of the Lord will I destroy them 11. They compassed me about yea they compassed me about but in the name of the Lord I will destroy them Paraphrase 10 11. Let all the men and nations in the world begirt me never so close and leave me no way in humane sight for mine escape and relief yet I have my confidence in God and being thus fortified with ammunition and auxiliaries from heaven I shall make no doubt to repell and destroy them all 12. They compassed me about like bees they are quenched as the fire of thorns for in the name of the Lord I will destroy them Paraphrase 12. Let them swarm about me as thick as bees seise on me with the same violence that the fire doth upon chaff or thorns which it presently sets a flaming and consumes yet being thus armed as I am with a full trust and reliance on the omnipotent power of God I shall escape their fury and cut them off in stead of being destroyed by them 13. Thou hast thrust fore at me that I might fall but the Lord helped me Paraphrase 13. Mine enemies violence was so great that I had no power to resist it but was just ready to fall and sink under it and just then when my distress was greatest God interposed for my relief 14. The Lord is my strength and my song and is become my salvation Paraphrase 14. On him have I always depended as my onely support him have I always acknowledged and praised and exprest my confidence in him and accordingly now in time of my want he hath rescued me and set me in perfect safety 15. The voice of rejoycing and salvation is in the tabernacles of the righteous the right hand of the Lord doeth valiantly 16. The right hand of the Lord is exalted the right hand of the Lord doeth valiantly Paraphrase 15 16. And thus it is with all that adhere stedfastly to their obedience to and trust in God their whole
us for ever for it 28. My soul melteth away for heaviness strengthen thou me according to thy word Paraphrase 28. My sorrow and vehement contrition exprest by the tears of my very soul qualifies me for that comfort and raising up which thou hast promised to all truly humbled sinners 29. Remove from me the way of lying and grant me thy law graciously Paraphrase 29. And then I may be a meet suiter for thy grace to mortifie every wicked desire in me every false apostatizing or hypocritical affection and to inliven me to a pious vertuous life exactly regulated by thy will and word the richest donative that can be bestowed upon me 30. I have chosen the way of truth thy judgments have I laid before me Paraphrase 30. This of obedience and fidelity and sincere adherence to thee is to me far more eligible and desirable than the contrary v. 29. I have therefore proposed to my self thy Law as the rule of my life and stedfastly resolved to direct all my actions by it 31. I have stuck unto thy testimonies O Lord put me not to shame Paraphrase 31. And having done so if I adhere and constantly cleave unto them persevere as I have resolved I am sure I shall never be disappointed of my expectations I shall never miss of the comforts of this life or the joys of a better 32. I will run the way of thy commandments when thou shalt inlarge my heart Paraphrase 32. This is matter of infinite delight and pleasure to me and a special act of thy gracious dealing with us men to bind up our present joys in our practice of vertue to make us at once pious and happy This shall certainly ingage me to all the speed and diligence of a most alacrious obedience HE. 33. Teach me O Lord the way of thy statutes and I shall keep it unto the end Paraphrase 33. O blessed Lord God let thy holy spirit direct and guide me in performing an acceptable obedience to thee and I shall by all laws of justice and gratitude be ingaged to continue the course with all possible care and diligence 34. Give me understanding and I shall keep thy Law yea I shall observe it with my whole heart Paraphrase 34. Be thou pleased to illuminate my mind to remove from me that darkness of spirit that my corruptions and sins have brought upon me and give me that practical pliableness and docileness and humility that may be assistant to the work by the continuance of thy grace to work in me to doe as well as to will to perform a most carefull watchfull diligent and withall a most impartial uniform obedience to thee 35. Make me to go in the path of thy commandments for therein is my delight Paraphrase 35. Lord let me never fail of thy direction and guidance in all the obedience which by thy grace I shall indeavour to perform to thee There is nothing so pleasurable to me as to be thus exercised and imployed O do thou conduct and assist and direct me in it 36. Incline mine heart unto thy testimonies and not to covetousness Paraphrase 36. It is much more desirable to me to be imployed in thy laws than in any matter of the greatest secular advantage O let thy grace so prevent and bend my heart that this pleasure may still possess me and never give place to any secular pursuance or carnality 37. Turn away mine eyes from beholding vanity and quicken thou me in thy way Paraphrase 37. Lord grant me a strict guard over mine eyes those inlets of many sins withdraw me from all delight or complacency in wealth or worldly grandeur on which the lust of the eye is wont to be placed in frail false deceitfull beauty which is apt to accend foul flames within the breast in any other vain transporting object and on the contrary inliven and inflame in me all pious and vertuous designs and pursuits 38. Stablish thy word unto thy servant who is devoted to thy fear Paraphrase 38. There are in thy word the revelation of thy will to us the greatest arguments imaginable to ingage us to fear and reverence of and uniform obedience to thee promises of the divinest and terrors of the most formidable sort To this are the oracles of God all designed to bring us to the practice of true piety O grant me that grace that I may never permit these to depart out of my mind but make use of them constantly to this end to which thou hast designed them persevere firmly in thy obedience 39. Turn away my reproach which I fear for thy judgments are good Paraphrase 39. O what a shame and reproach would it be to me who acknowledge thy yoke to be so easie and pleasurable the obedience to thy commands so sweet and desirable ever to fall off from it into any unprofitable work of darkness This the sight of my own frailty bids me to fear beyond all things and to be for ever jealous of my self in this behalf O let thy word and thy grace give me that stability v. 38. and constancy that I never thus shamefully miscarry 40. Behold I have longed after thy precepts quicken me in thy righteousness Paraphrase 40. All that I can say of my self is that I have an ardent desire to obey thee O let thy grace which in mercy thou wilt not fail to give to all such that in humility address to thee excite and inliven me from time to time in all works of obedience to thee that so I may daily improve in all righteousness VAV. 41. Let thy mercies come unto me O Lord even thy salvation according to thy word Paraphrase 41. Lord be thou graciously pleased to compassionate me to espouse my cause to rescue me out of mine enemies hands according to the promise thou hast made unto me 42. So shall I have wherewith to answer him that reproacheth me for I trust in thy word Paraphrase 42. And then I shall be able to make a solid reply to all my despitefull enemies which are ready to insult over me in any distress and upbraid my trust and reliance on thee 43. And take not the word of truth utterly out of my mouth for I have hoped in thy judgments Paraphrase 43. It is thy promise of eternal immutable truth that thou wilt never forsake them that trust in thee and adhere to thee O let me never be forsaken by thee in any such eminent degree that I may doubt of applying this promise to my self and assuming on the strength thereof this assurance that thou wilt infallibly rescue me 44. So shall I keep thy Law continually for ever and ever Paraphrase 44. This shall ingage and oblige the constancy of my obedience to thee from this time to the end of my life 45. And I will walk at liberty for I seek thy precepts Paraphrase 45. And being delivered by thee I will most chearfully and alacriously set to the ways
85. The proud have digged pits for me which are not after thy Law Paraphrase 85. Wicked malicious men have dealt most treacherously and injuriously with me 86. All thy commandments are faithfull they persecute me wrongfully help thou me Paraphrase 86. Thou obligest us to observe all justice charity and fidelity one toward another and their practices toward me are quite contrary most unjust treacherous and uncharitable This ingageth thee to own and protect me and thereby to evidence thy fidelity not onely in thy promises but in thy commands For as thy fidelity in thy promises is then demonstrated when those that depend on them are not frustrated in their expectations so doth thy fidelity in thy commandments consist in this that no man really miscarries that adheres and performs constant obedience to them though thou permit wicked men to prosper in their oppressions for a while yet in thy good time thou appearest for the repressing the wicked and vindicating the cause of the oppressed O let me have my part in this at this time 87. They had almost consumed me upon earth but I forsook not thy precepts Paraphrase 87. They were very near destroying me my danger was very great and imminent Yet blessed be the power of thy supporting grace I have not been tempted to forsake my adherence to thee or to doubt of thy seasonable reliefs 88. Quicken me after thy loving kindness so shall I keep the testimonies of thy mouth Paraphrase 88. Be thou now pleased to bestow them on me to make good thy wonted constant bounty and compassion toward me and thereby to cherish and inliven me and by incouraging to ingage the perseverance of my obedience to thee LAMED 89. For ever O Lord thy word is settled in heaven Paraphrase 89. Blessed Lord thou art the one eternal everlasting God and thy word is of eternal truth 90. Thy faithfulness is unto all generations thou hast established the earth and it abideth 91. They continue this day according to thine ordinance for all are thy servants Paraphrase 90 91. All thy promises have their constant completion thou doest whatsoever thou pleasest and never failest in whatsoever thou promisest This thy promise and fidelity reacheth to the whole world this lower part of it here on earth that as well as the heavens was created by thee settled in a course which it keeps with the same constancy that the heavens observe in their motion thine appointment gives law to all and there is not the least thing done among us without thy praescience providence and wise disposals to which all things in the world are subjected 92. Unless thy law had been my delight I should then have perished in my affliction Paraphrase 92. This thy constant fidelity in performing all thou promisest in supporting thy faithfull servants and never permitting them to be tempted above what they are able to bear and at length giving them a passage out of their pressures hath been matter of most pleasant meditation to me and supported me miraculously in my affliction which would probably have sunk and drowned me with the weight if it had not been for this 93. I will never forget thy precepts for with them thou hast quickned me Paraphrase 93. And for this most precious benefit of thy Law that it yields such supports in our pressures I will remember and prise and cleave fast to it as long as I live 94. I am thine save me for I have sought thy precepts Paraphrase 94. These advantages assuredly belong to all thy faithfull clients that sincerely attend and perform obedience to thee I can confidently place my self in that number O be thou pleased to reach out thy promised deliverance to me 95. The wicked have waited for me to destroy me but I will consider thy testimonies Paraphrase 95. Meanwhile whatever mischief is designed me by wicked men my resort shall be to thy word in that I will exercise my self and think my self most safe in thy tuition 96. I have seen an end of all perfection but thy commandment is exceeding broad Paraphrase 96. There shall I have full space to entertain my self a plentifull store of ingredients to make applications to every malady to quiet every doubt that can rise in my soul which way soever else I betake my self I shall suddenly come to a stand or nonplus all other ways of supporting my self will soon fail but the width and amplitude of thy commandments is infinite the contemplations and assistances and securities that they yield the promises that are annext to them are sure to continue my never-failing comforts MEM. 97. O how love I thy law It is my meditation all the day Paraphrase 97. It is an infinite inexpressible delight and joy that I take in the consideration of the depths and various excellencies of the Law of God There is no object on which I can so pleasantly and contentedly spend all my thoughts and my time 98. Thou through thy commandments hast made me wiser than mine enemies for they are ever with me Paraphrase 98. And by this means by fixing my meditation designing my study thus profitably the wisedom which I have acquired the skill of bearing waiting attending God's leisure of thinking that every affliction comes from God and tends to my greatest good and that when release is more for my turn I shall be sure to have it the assurance that my adherence and constancy of obedience to God is the surest way to my present ease and future release the several branches of that divine wisedom see Paraph. on Jam. 1.5 is a far more profitable and secure fortification to me than all their worldly wisedom and secular policy is to my enemies which think thereby to over-reach and ruine me 99. I have more understanding than all my teachers for thy testimonies are my meditation 100. I understand more than the ancients because I keep thy precepts Paraphrase 99 100. This kind of spiritual wisedom or prudence for the managing all the actions of my life most advantageously in whatsoever state which the Law of God instructs me in is infinitely to be preferred before all other knowledge of the Scribes and Elders the deepest sages in the world 101. I have refrained my feet from every evil way that I may keep thy word 102. I have not departed from thy judgments for thou hast taught me Paraphrase 101 102. In this I am instructed by God himself who is sure the most excellent teacher and the excellency of this knowledge is that it is not a bare speculative but an effective practical knowledge that teaches me to adhere to God's precepts impartially uniformly universally and to keep a strict close hand over my affections that they lead me not into any sinfull course 103. How sweet are thy words unto my taste yea sweeter than honey to my mouth Paraphrase 103. And what pleasure or delight is there in the world what most transporting delicacy that most affects mens
the notion of the word in this place and so singing praises to God before the Angels be the praising him in the Sanctuary appointed for his worship and where by his Angels he is present to his worshippers So Eccles 5.6 Say not before the Angel viz. the Angel that is present in the house of God v. 1. So Agrippa in Josephus de Bell. Jud. l. ii.c.xvi speaking to the people near the Temple saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I call your Sanctuary to witness and the holy Angels of God those that are there present Angelus orationis saith Tertullian de Orat. the Angel of prayer which the Jews believe to be present with them and meet them and praise God with them in their Synagogues and of which that speech heard in the Temple before the destruction of it by Titus is most probably to be understood Migremus illinc Let us depart thence The LXXII render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over against referring probably to the way of alternate singing one part of the quire singing over against and answering the other singing together by courses Ezra 3.11 and that S. Chrysostom's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contention and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emulation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyning in quire with the Angels seems to refer to In the end of this first verse the LXXII add above what is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou hast heard all the words of my mouth which the Latin affix to the first part of the verse Confitebor tibi Domine in toto corde meo quoniam audisti verba oris mei I will confess to thee O Lord with my whole heart because thou hast heard the words of my mouth But this is sure some Scholion which crept from the margin into the text and is not owned either by the Chaldee or the Syriack V. 2. Magnified thy word For word here the copies of the LXXII which now we have and which S. Hierom S. Augustin S. Hilary S. Chrysostom and Theodoret used read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy holy which therefore the Latin joyning with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name reade magnificasti super omne nomen sanctum tuum thou hast magnified thy holy name above all and so the Arabick thy holy name above all things But in all probability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so near the true original reading of the LXXII was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word or speech by which they render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no less than five and twenty times and never by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 save in this one place However it be the Syriack as well as Chaldee adhere to the Hebrew and reade the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy word the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words of thy praise All the difficulty will be what is meant by God's magnifying his word His word being here annext to loving kindness and truth must needs be that part of his word to which these two are applicable i. e. his promise the matter whereof is mercy or loving-kindness and in the performance of which is truth or fidelity And then to magnifie this word of promise seems to signifie two things 1. the making very great and excellent promises and then 2. the performing them most punctually and so that double meaning of the phrase will be perfectly answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benignity and fidelity foregoing and the doing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above all his name is promising and performing most superlative mercies above all that is famed or spoken or believed of God This will be yet more manifest if we render the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice used in the former part of the verse not for proportionably to the LXXII their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Dative case but above proportionable to their use of it with an Accusative as in this place it is acknowledged to signifie For then thus it will run I will worship c. and praise thy name above thy loving-kindness and above thy truth i. e. 't will be too low too short a compellation to call thee mercifull or veracious or style thee after any other of thy Attributes thou art all these and more than so thou hast magnified thy word given and performed most glorious promises above all thy name above all that men have apprehended or spoken of thee The Jewish Arab reads I will give thanks unto thy name for thy bounty and beneficence seeing thou hast magnified above all thy Attributes or thy description or whereby thou art described thy word And in this sense though not from the importance of thy word for the eternal Word or Son of God this Verse and Psalm may reasonably be interpreted of God's mercies in Christ so far above what could be famed or said or believed or apprehended of him V. 5. Ways What is here meant by in the ways of the Lord hath some difficulty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath many significations 1. It s local importance for a way by which we pass and then the ways of the Lord will mean the coming to worship at Jerusalem foretold in several of the Prophets and then singing there will be very proper because in the march to Jerusalem at the solemn feasts the people were accustomed thus to entertain themselves with singing the praises of God 2. 'T is taken for the Law as was observed on Psal 119. Note a. and in that sense it will well cohere with the end of the foregoing verse the Kings c. shall praise thee when they hear the words of thy mouth Yea they shall sing in the ways of the Lord rejoyce and praise his name and solace themselves in the Law of God 3. 'T is taken for the manner of God's dispensations his nature and attributes and dealing with men according to the request of Moses that God would shew him his way Exod. 33.13 And this also will be a convenient rendring in regard of the subsequent verses though the Lord be high yet hath he respect to the lowly c. And the full sense will be compounded of all these that in the serving of God in considering his dealings to us and performing obedience to him they shall rejoyce and bless his name and chearfully entertain themselves V. 7. The wrath Of the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a nose see Psal 135. Note b. and so the Interlinear renders it here super nasum upon the nose so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt put thy hand upon the nose Thus in our common speech to lead one by the nose imports a perfect rule over him that is so dealt with and in a like proverbial speech to put a hook into the nostrils signifies restreining of the insolent Isa 37.29 And so it will fitly signifie here 〈◊〉
〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are deemed to come from that original in this place and many others it is surely taken in the Hebrew notion of it i. e. for mercifull and pitifull and so should better be rendred in Latin pius than sanctus as in Salvian and other good Authours pietas piety in God ordinarily signifies mercy However this equivocalness of that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken by readers for holy when it signifies mercifull and the misinterpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for just when it imports mercifull may well be deemed to have contributed occasionally to the leaving v. 14. out of our Bibles Of which the learned H. Grotius asks a question Quomodo ad hoc respondebunt What answer will be given to this by those men which require us in all things to stand to the decrees of the Masorites which by their fence have hedged this verse out of the scripture The onely answer to the question which I shall offer is this 1. That it is no news that one letter or more should be left out and missing in an Alphabetical Psalm especially Psal 25. where ר being twice repeated ק is certainly omitted 2. That the LXXII and the translations that depend on them have admitted several verses and larger additions which are not in the Hebrew text But then 3. since 't is certain the Psalms received divers alterations and both copies were transmitted to the use of the Temple the answer will be satisfactory that so it was here And that will both justifie the Jews from negligence in loosing part of the scripture and the other translatours from presumption in adding to it V. 18. In truth The notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in truth in this place being the qualification required in prayer to make it effectual is fit to be observed The word signifies truth firmness fidelity constancy stability so Jer. 14.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the peace of truth is a stable firm constant durable peace And then that truth or constancy may be applied either to the person praying or to the prayer it self First if to the person then it signifies his firmness of adherence to God styled fearing him v. 19. constancy in his service keeping close to God and making good his dependence on him and not applying himself to any indirect means to obtain what he prays for but waiting onely on God from him in his good time to receive it Secondly in respect of the prayer it self it signifies the continued constancy of address not giving over the petition when it is not immediately granted but inforcing it with importunity And the union of these two is that to which the promise is here made that the prayers so qualified shall certainly in God's due time be answered by him And this specially the former part Saint James styles asking in faith the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying both faith and truth See note on Jam. 1. a. The Chaldee here reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies truth rectitude integrity and so the Syriack also The LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in truth but that capable of this same notion as when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteous See note on Luke 16. a. The Hundred and Forty Sixth PSALM Praise ye the Lord. The hundred forty sixth is another form of solemn praising of God his sole and supereminent power and mercy his patronage to all that are in distress his judgments and the eternity of his kingdom The title of it is Hallelujah and it is anciently thought to have been composed at the return from the captivity 1. PRaise the Lord O my soul 2. While I live will I praise the Lord I will sing praises unto my God while I have any being 3. Put not your trust in Princes nor in the son of man in whom there is no help Paraphrase 1 2. I will excite and rouse up all the faculties of my soul to the solemn performance of that great and necessary duty of praising and magnifying the God of heaven This is an office never to be intermitted by me as long as I have a tongue or breath to proclaim the excellencies and glories of so great and gracious a Majesty 4. His breath goeth forth he returneth to his earth in that very day his thoughts perish Paraphrase 3 4. As for any other be it the greatest and most powerfull Princes in the world none born of woman excepted save onely the Messias the Son of God as well as man they being but mortal men have no power to relieve any and consequently will deceive and disappoint all those that rely on them For how able or willing soever they may be in the eyes of men or in their own resolutions forward to perform any office of charity to any yet 't is certain their whole being depends every minute upon the will of God whensoever he pleaseth they die their soul is separated from the body the one is gathered to the earth from whence it hath its first beginning see Psal 90. note c. the other to the hands of God that gave it Eccl. 12.7 and when this hour comes 't is then too late for them to help themselves whatsoever they designed for the relief of others together with all their other worldly contrivances are evacuated and frustrated 5. Happy is he that hath the God of Jacob for his help whose hope is in the Lord his God 6. Which made heaven and earth the sea and all that therein is which keepeth truth for ever Paraphrase 5 6. The onely sure hold and never failing foundation of confidence is the special mercy and protection of the one omnipotent Creatour of heaven and earth the Lord of Israel who as he is able to overrule all his creatures and doe whatsoever he pleases so he hath promised to protect those that depend on him and will certainly make good this promise to all that are carefull to make good their fidelity to him 7. Which executeth judgment for the oppressed which giveth food to the hungry the Lord looseth the prisoners 8. The Lord openeth the eyes of the blind the Lord raiseth them that are bowed down the Lord loveth the righteous Paraphrase 7 8. One peculiar property of his it is to interpose his aid most seasonably when our distresses are the greatest to undertake the defence and patronage of those which are most unjustly opprest to work even miracles of mercy for them that stand in most need of them signally to express his favour to pious and charitable minded men to provide food for some as he did for Elias to send others liberty from their restraints as he did to Daniel to restore sight to the blind to revive and comfort those that are in the greatest distress either of body or soul And this in a far more eminent completion by the incarnation of his Son the Messias of the
a double signification for as it excludes merit so it excludes reward the effect as well as the cause As it excludes merit so it is best rendred without cause and if a kindness be thus done without cause then 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratuito out of mere mercy or favour if any ill turn then 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unjustly which two though they be as contrary as injustice and excessive mercy yet among the Hellenists one is frequently taken for the other see Psal 35.19 and Jo. 15.25 they hated me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not out of mere favour but without any justice or desert As it excludes the effect or success and so the reward of the action that which the actour hath in his prospect so 't is most properly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frustra in vain without effect And then the question is whether of these notions belongs to it The Syriack seems to take it in the former sense rendring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fraudulently or perversly or maliciously and in this sense the Hebrew writers give various interpretations of it which because I cannot approve any of them I recite not For the Chaldee and Latin agree on the latter sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frustra in vain and to that the context well accords for having exhorted not to yield to the tempers whatsoever the pretended advantages or baits are he deters them v. 16. by the great guilt of blood they shall incur by consenting and farther v. 18. by the danger that from this will divolve on their own lives which being great and visible evils and as such represented to them this similitude taken from birds is very pertinent which when the net is spread and baited for them if they see the net will fly away and never be circumvented by the bait and then all the fowlers arts are in vain and so are the tempers fair promises ineffectual any prudent man that sees what mischief the yielding will bring upon him will be sure to fly from them In the last place the Septuagint's rendring will deserve to be considered who reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for not unjustly the nets are spread for the winged creatures where it will be hard either to give any account of the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not when v. 11. the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by them duly rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unjustly the direct contradictory to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not unjustly here or of the sense or pertinency of the place if it be so understood Neither is it imaginable that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is supposititious crept in through errour of Transcribers both because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows cannot be fit to begin a sentence and because all Copies agree in the reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and because the Fathers in their citations generally reade it thus witness two for all first S. Barnabas in his Epistle § iv and 2. S. Cyril of Alexandria on John i. 11 The one thing that seems probable here is that the words were designed by the LXXII by way of interrogation the more strongly to affirm and assevere as our English doth by surely and then as it is ordinary with the Hellenists to use one signification of the Hebrew when it is equivocal for another so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unjustly being taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vain the rendring will be clear For are not the nets spread in vain for winged creatures understanding and strongly intimating that undoubtedly they are That the Fathers which thus recite their words thus reade them I am not able to affirm But this is manifest that they draw the very same conclusion from the verse though perhaps another way viz. that God having shew'd men the way of truth and given them means to make use of it may justly destroy them if they shall go on in deeds of darkness and that herein men are authours to themselves of all their sufferings To this sense are the foremention'd places in S. Barnabas and S. Cyril In the Epistle of S. Barnabas it is thus introduced and made use of We have not the Greek but the Latin lies thus Supergratulari ergo debemus domino quia praeterita nobis ostendit sapientes fecit de futuris non sumus sine intellectu dicit autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc dicit quia juste peribit homo habens viam veriratis scientiam se à via tenebrosa non continet adhuc We ought to be extremely thankefull to the Lord because he hath both shewed us what is past and made us wise and concerning things to come we are not without understanding whereto having added this Proverb he presently gives this gloss of it This he saith because the man shall justly perish who hath the luminous way the knowledge of the truth yet doth not contein himself from the dark way And so S. Cyril upon those words of S. John This is condemnation that light came into the world c. where he renders the cause of this their condemnation from this verse in the Proverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and gives the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for saith he they who when they may be illuminated had rather remain in darkness how shall they not be deemed to determin mischief to themselves and to be volunteers in suffering what they might avoid if they had pass'd right judgment of things and prefer'd light before the contrary and that which is better before the worse adding that God hath left them free will inclining this or that way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their own bendings that so they might be capable of praise and punishment for good or ill doing according to that of Isa 1. If ye be willing and obedient ye shall eat the good things of the earth c. by all which it is manifest that he thus understood and appeal'd to this Proverb as a testimony that light might be made use of to repell and avoid temptations and that the justice of our condemnation proceeded from our neglecting to make use of it and so that the power given to men by God together with light or knowledge of duty as the wing join'd to the eye were sufficient if made use of to secure men against snares though they were never so cunningly baited which as it is the very importance of this verse which I have pitcht on so can it with no propriety agree to the words cited from the LXXII unless they be read interrogatively and being so read they are most commodious to bear all the stress that he lays upon them and to found that great piece of christian divinity that they to whom God hath revealed his will are by the conjunction of his grace to his word enabled to resist temptations have means afforded them to get out of snares the 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be happy and we in our Margent shall prosper So Deut. 29.9 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we reade ye may prosper and so the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be happy so Josh 1.7 the word is used in a place somewhat agreeable to this where to obedience this prosperity is promised see v. 8. And so Jer. 23.5 the King shall reign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be successfull or prosper as the Chaldee and we reade it And this sense would much better accord with the Noun in this place than the former of good understanding rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good success for then the promise of finding favour and good success both in the sight of God and man would signifie his obtaining all his desires or requests that he makes to either his being loved and kindly treated by all and that a very fit reward for the just and mercifull man and under these two words all manner of felicity And so it would be of great affinity with that of Christ Blessed are the mercifull for they shall indefinitely obtain mercy But after all this endeavour to clear the interpretation of these words as they lie in our Copies it is worth observing how the LXXII have rendred them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provide fair or good or honest things for the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reading the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the other Greek Interpreters Aquila Symmachus and Theodotion appear to have done who render it by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consider or mark From this reading of the LXXII there is little reason to doubt but the Apostle hath twice borrowed the phrase 2 Cor. 8.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 providing good things not onely before God but also before men exactly answerable to the LXXII here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So likewise Rom. 12.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 providing good things before all men in both places applying it to works of mercy as here it is in giving and forgiving This repeated use of the phrase by the Apostle in all probability taken from hence makes it reasonable to propose this as the truer reading not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the noun but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb in the imperative And thus indeed will it best agree with what goes before for that is visibly in the imperative mood though we render it in the future thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and find favour and then it regularly follows and provide good things before God and man by providing good things meaning our enterprising and acting such things as are esteemed good and commendable in the sight of God and man for this is but an explication of the finding favour and such beyond all others are works of justice and mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benefaction and truth of which the Heathen said that they were the two things common to men with God Thus also it coheres with the former verse in the vulgar Hebrew dialect that being all along set in the imperative scheme Let not c. bind them write them c. and so also with the immediate consequents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trust thou And having the addition of so great an authority as that of the Apostle's to patronize it I shall adventure to prefer this reading and sense before any other wherein also 't is clear that all the Greek Interpreters render it V. 6. Direct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectus or planus fuit signifies to make straight or plain the Arabick use it for explaining a difficulty in an Authour The word is frequently applied to paths or ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straight paths Prov. 4.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straight ways chap. 16.25 thence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plain or campania or field rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plain Josh 20. v. 8. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plain country Deut. 4.43 2 Chron. 26.10 Jer. 21.13 and 48.8 Hence the verb in Hiphil is sometimes rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make plain Isa 45.2 and here and chap. 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cut straight as chap. 11.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to straighten paths This the Apostle expresses by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.13 to make straight paths for the feet i. e. removing all scandals or impediments out of them that the lame or weak be not turned out of the way which being there applied to the schism and heresie of the Gnosticks which was the seducing of so many the making straight paths is teaching and setting up and securing the profession of the true Catholick Doctrine against the scandals or seductions the false doctrines and unchristian practices brought in by them and in like manner so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cut straight the word of truth 2 Tim. 2.15 teaching and defending clearing and plaining to others the word of truth the path that every man is to walk in in opposition to the heresies and scandals and seductions of false teachers And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2.14 is to go in the path of plain Catholick doctrine which they opposed which there taught circumcision In consequence to all this the phrase here of God's making plain his paths must signifie God's removing all impediments out of his way all unevennesses ruggednesses out of his course affording him all things that be required to an easie and happy passage through the uncertainties or difficulties or encumbrances of this world conducting him safely and easily to his journeys end And the promise of that is here very fitly affixt to trusting on God and adhering to him acknowledging him in all our ways taking him for our safe conduct and steering all our actions by that compass which his word and providence directs us to V. 8. Marrow The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potavit irrigavit signifies watering making to drink moistening suppling It belongs primarily to watering of grounds and thence to cattel and to men and is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drink Psal 101.10 The LXXII here render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 care the word that signifies the whole provision of dyet and all that is usefull for any man and this in the greatest plenty They render it Hos 2.5 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things that are fit for one and in that place it is observable that after the mention of bread and water and wool and flax and oyle all the necessaries of daily use for food and rayment c. is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not my marrow as we render it here nor my drink as there for that was mentioned before but as a general word comprehending at least all that was not before named the Chaldee reade all my food the Syriack whatsoever was necessary
righteous man is a well of life but violence covereth the mouth of the wicked Paraphrase 11. A good man makes excellent use of his tongue in the calling upon God blessing him deprecating his judgments interceding for his mercies on all and again in kindness and civility nay exhorting and reproving counselling his brethren composing of differences between them and by so doing his mouth is like a rich vein or spring Jam. 3.11 perpetually producing to himself and others and to the honour of God Jam. 3.9 Whereas the tongue of wicked men is a most mischievous instrument most sadly imployed in blaspheming murmuring repining at God's providence prophaning his name and word in reviling whispering scoffing and calumniating men in impure noisome discourse in perswading and enticing to evil in causing and fomenting debates and so by this one engine they bring a world of mischief on themselves and others to the great dishonour and provoking of God Jam. 3.6 c. 12. Hatred stirreth up strifes but love covereth all sins Paraphrase 12. Where there is animosity and hatred on either or both sides there every thing that is done becomes matter of quarrel even suspiciousness and jealousie is sufficient to cause continual endless contentions But where kindness or charity hath gotten possession of the heart the love of God expressing it self by a chearfull obedience to his precepts and the love of our brethren for God's sake there no place is left for jealousies suspiciousness enhaunsing the faults of others but on the contrary whatsoever omission or trespass fall out this engages the good man to forget and forgive and never to charge that as a fault which is capable of any more favourable interpretation and enclines him to pardon and not avenge it when it is not capable Such petty things as trespasses are weigh nothing among charitable minded men which set the contentious world in such fearfull flames 13. In the lips of him that hath understanding wisedom is found but a rod is for the back of him that is void of understanding Paraphrase 13. Whosoever hath any true wisedom i. e. piety in him will certainly discover it in his speech not by making vain ostentations reflexious on himself boasting that he is not like other men but in all humble and charitable and pious discourse acknowledging and blessing God abasing himself and labouring the benefit of others from his discourse and conversation and communicativeness any man that is enclined to learn may receive great benefits and therefore in all reason this use is to be made of such men every one taking care to draw from this flowing spring v. 11. And he that is so negligent of his own welfare as to neglect such opportunities as these for them nothing is more proper and agreeable than stripes and chastisements which if any thing may work good upon him He that neglects to seek or receive instructions where they are to be had will pay dear for this contempt or negligence The sins which this want of culture will engage him in are one degree of punishment and the vengeance that attends those another 14. Wise men lay up knowledge but the mouth of the foolish is near destruction Paraphrase 14. The more judgment and knowledge men have generally the more backward they are to discover it they look upon it as a treasure that must be laid up for use and not drawn forth but in time of need But indiscreet ignorant persons cannot contain or keep any thing secret but out of loquacity and inconsideration pour out any thing by which they are sure to make no other acquisition than to bring mischief upon themselves 15. The rich man's wealth is a strong city the destruction of the poor is their poverty Paraphrase 15. Though riches are great temptations and hazards yet one eminent advantage there is in the wealth of the world that it fortifies and secures a man against many oppressions and affronts and he that is so provided may with more courage and confidence engage himself in the service of God as having all the outward advantages he can wish whereas poverty of estate brings many obstructions and impediments and hath as far an influence on mens minds as to deject and discourage and deter them from any heroical enterprises of piety As the Israelites were crest fallen by their bondage in Aegypt and so had not the heart to think of getting out of it or partaking of the delivery God had sent to them by Moses Exod. 5.21 16. The labour of the righteous tendeth to life the fruit of the wicked to sin Paraphrase 16. This therefore may excite men to labour and diligence to free themselves from those encumbrances and to acquire so much of wealth as may secure them of these advantages And indeed what is acquired by honest labour and means perfectly just is ordinarily made use of to pious ends and so tends to mens benefit here all comforts and accomplishments of life and to the enhaunsing of their crown hereafter and therefore is to be looked on as a singular blessing of God But what comes in by indirect unlawfull means by circumventing or oppressing outwitting or overpowering our brethren is generally made use of to evil ends becomes the instrument of our sin and woe and that is all we gain by it 17. He is in the way of life that keepeth instruction but he that refuseth reproof erreth Paraphrase 17. There is not a surer and directer path to all vertue and withall to the felicities and comforts of this life and the eternal joys of a better than a patient willing receiving and making use of reproofs and admonitions whatsoever such a man may erre through weakness and humane frailty he will by this means be most likely to amend and for any known or grosser sin he will never allow himself to go on when he is minded of it Whereas on the contrary an uncounsellable person that hath no patience of reprehensions is owned to all the foulest and most dangerous errours and is out of all hope of cure being thus armed against the regular means of it 18. He that hideth hatred with lying lips and he that uttereth a slander is a fool Paraphrase 18. An enemy if he have but common understanding and care of his own good will be carefull to conceal his malice and with fair words varnish it over lest by professing or discovering it he teach the other to beware of him and perhaps to be before hand with him in expressions of hatred And though there be no truth or sincerity yet there is some prudence and worldly wisedom in this But on the contrary he that is transported by his envy or malice to the reproaching another he that speaks evil or appears to be the promoter of any contumelious defamatory libel against any is guilty not onely of a gross injustice to that other but even of the greatest folly and madness against himself
wrastle with it And so you have the Interpretation of Plough-shares here the rending of the impenitent heart the preparing it for grace the humbling the proud sinner and fitting and softning and emptying him for Christ Then for the Pruning-hooks if that be the exact rendring of the Hebrew you have then under that colour the dressing of God's plantations the supervenient work of paring and cutting all Excrescences in the regenerate Child of Heaven parallel to the washing of his feet which were cleansed already in Christ's answer to St. Peter lopping off the Suckers the luxuriances that will still return as long as we have that root and fomes of flesh about us and if they are suffered to grow too lavishly will soon suck away all the vital fructifying juice from the Branches at least exhaust very much of that heavenly store which would be husbanded at the best advantage every dram more pretiously employed But if our Margent have made the better conjecture as many times it doth and the Scithes which you meet with there carry away the importance of the Original from the Pruning-hooks you have then God's calling for his fruits in the time of harvest sending his Mowers into the field his strict requiring and earnest expecting the plentiful issues of all his care the growths and fructifyings of his graces and then put all these together as indeed the various readings may both stand good or the Hook or Sickle which may probably be the yet fitter rendring of the word will supply the place both of Text and Margent be accommodable to either to both uses and then you have here the entire positive business of all Christianity sometimes to break up sometimes to prune sometimes to prepare the fruits for God's barn to begin to advance to perfect that great work of fruit-bearing that only design of all God's methods and dispensations amongst us the kindly Vintage which he expects so passionately Isa 5. after all his husbandry And O what an exprobration will it be to us the Ecce labruscas there our nothing but wild Grapes our sour unsavoury fruits of unrighteousness after all this dressing And let that serve for the second particular of the Absolute view There is only the third behind The motion or passage from one of these to the other from the Swords to the Plough-shares from the Spears to the Sickles or Hooks and that by way of beating They shall beat c. The same individual metal which was even now a Sword having suffered some change by the fire and anvil comes out new forged in the other shape the same affections that were even now maliciously acted by Satan formed and whet at the Philistines forge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weapons of all the villany in the world the Disquieters of the honour and peace of Christendom the only boutefeux abroad our passions and appetites let them be but transformed by the Spirit of Christ let the fire and hammer pass on them and without being destroyed in that fire they come out new moulded instruments of righteousness zeal for the reforming our own lives emulation for purity and for fructifying that Saul that was even now an Apostle or Messenger of the Jewish Consistory to Damascus and had then such a heart full of Swords and Spears was so furious a Blasphemer of Christ and Persecutor of Christians may continue his metal still his title and almost his name and office and be the gallanter Apostle of Christ the more abundant Labourer for ever after Christianity doth not mean such enmity to Nature such scorn and contumely to our humane Souls as to throw all away as dross and refuse to mortifie any other members upon earth but those which signifie our sins fornication uncleanness envyings seditions c. as for the Affections or Faculties themselves have they been never so profane and unhallowed a breathing on them or a consecrating them anew a putting them to purer and more honourable uses for the future will serve the turn the Censers of Corah with a little change will become excellent plates for God's sanctuary Let that Love that even now was transported and lavisht out on the sensual object be baptized with the Holy Ghost and with fire come out a pure ethereal love fastened on the beauty of holiness that angelical purity to be transcribed into thine and thy brethrens hearts and the more flaming this love is the more gracious and more acceptable it is like to be Let but the hostility that is now let loose upon the persons the sins the personal affronts nay perhaps the graces and vertues of other men be retrencht and retired and reflected on our own sins and then let there be as much steel in the weapons as much zeal in the revenges and indignations as ever May but the ambitions and aspirings of the Worldling that like air pent up in too close a coop works such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and tempests such shaking palsie-fits in the regions about us be fastened according to S. Paul's advice on a new object transformed into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursuing of charity as of a prize in the Olympick games into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking as much pains striving as emulously to contain himself and others in quiet to restore a battered Kingdom to Peace again as contentious men use to put the world into a combustion and then our Swords may become very edifying weapons our contentions very excellent profitable contentions every man striving to surpass and exceed the other in meekness patience contented taking up the Cross of Christ those more than Olympick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which the incorruptible crown is assigned overcoming men in charity and wel-doing Do but you enter into the school of Christ the most boisterous raw uncultivated you that have least of this sacred temper about you and that will be able to infuse it which brings me to my second general the relative aspect of these words as they are a character of the Gospel-state of the kingdom of Christ and so the fitter for an Advent Sermon And in that we are 1. To consider what truth there is in that prediction to justifie and vindicate this prophecy against all the contrary appearances They shall beat c. One Objection 't is clear there is against the truth of this prophecy and 't were more for the credit of Christendom that there were an hundred others so this might be superseded The contrary practice of the generality of Christians Blessed Lord where is this promise of Christ's coming this consequent of his birth and kingdom among men For since Swords came once into the world since the sweet of revenge and the advantage of spoiling others was once tasted since that bloudy issue once began to break out what hath all our Christianity done to stop or stanch it 'T is true what Historians tells us that at the time of Christ's birth there was a notable cessation of Arms
over the whole world and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 2.1 not taxing but inrolling that brought Christ's Parents up to Bethlehem and so occasioned his birth there was an effect and immediate product of that Cessation and 't was a remarkable act of providence that upon a former peace and so command for that in rolling in the same Augustus time proclaim'd at Tarracone in Spain as Sepulveda tells us which if it had succeeded Christ in any likelihood had not been born in Bethlehem there brake out some new broils that deferred the peace and inrolling till this very point of time when Christ was carried up in Mary's womb to obey the prediction of his Birth in Bethlehem But sure all this would be but a very imperfect completion of this other prophecy in my Text this peace was soon at an end and besides was rather the midwife to bring Christ into the world than Christ to bring this peace And yet to see how some Observers have been willing to pitch upon this one passage of story the shutting of Janus Temple about the birth of Christ the Catholick peace in that part of the world at that point of time as the main thing that was pointed at in this Verse Their reason is clear because as for a long time before so since that time there was never any such completion of it Christ born in an Halcyon hour had scarce ever any one afterwards whilst he lived and for his posterity he makes the profession he came not to bring peace but a sword that is he foresaw this would be the effect of his coming Christianity would breed new quarrels in the world some men really hating one another upon that score of difference in Religion and they say no feuds are more desperately implacable no swords more insatiably thirsty of bloud than those which Christ brought into the world but most men making this the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pretence and excuse of all their bloudiness 'T was Du Plesse's account to Languet why he had not a mind to write the Story of the Civil wars of France because if he had said truth he must render new originals and causes of these Wars hound that fox to a kennel which would not willingly be acknowledg'd charge that on an emulation or rivality of state which like the Harlot that coming fresh from her unclean imbraces had wiped the mouth came demurely and solemnly and superciliously out of the Church the only sanctuary to give impunity and reputation apology at least to the blackest enterprizes and betwixt the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true and the pretended causalities the effect God knows is generally too sad Mahomet that profest to propagate his Religion by the Sword hath not brought such store of these bloudy weapons so rich a full-stockt artillery into the world hath not kept them so constantly imploy'd so sharp set so riotous in their thirsts of bloud as hath been observable in Christendom I am sure that Caesarean section practising upon our own mothers our own bowels fellow-Christians fellow-Protestants fellow-Professors shall I add fellow-Saints but sure sanctity if it were sincere would turn these Swords into Plough-shares was never so familiar among Turks or Savages nay as Erasmus hath sweetly observed among the wildest beasts in nature which are not beast enough to devour those of their own kind as it is among Christians of this last Age almost in every part of the world Only the bladder of Snakes in Epiphanius hath been our parallel They were there but few hours together but one of them had devoured all the rest and when to try the Experiment how solitude and want of prey would discipline the devourer's appetite he was shut up alone in the bladder his vulturous stomach le ts loose upon himself and within few minutes more one half of him devours the other so many divided and subdivided enmities and when all others are wanting such bloudy practisings upon our selves that if it be true which Psellus saith that the devils feast on the vapour that is exhaled from the bloud of men sure the Christian devils and of late the English are the fattest of the whole herd the richliest treated of any since whole Tables were furnished for them of the bloud and flesh of their worshippers And thus far I confess my self unable to vindicate this Prophecy in this sense of it that so it should actually prove that Christianity would really drive Swords out of the world I should be glad to be secured by the Millenary that ever there would come an age when this Prophecy would thus be completed but more glad if this Nation might have the happiness within some tolerable term to enter upon its millennium that the Pacem Domine in diebus nostris Peace in our time our age O Lord were not such a desperate non-licet form and that for deliverance from battel and murther as scandalous a piece of Litany as that other from sudden death hath been deem'd among us I have sufficiently shewed you in what sense these words have no truth in them 't is time I proceed to shew you in what sense they have and that will be either 1. By telling you that this prophetick form is but a phrase to express the duty and obligation of Christians They shall beat their swords into plough-shares i. e. 't is most certainly their duty to do so Charity is the only precept Peace the only depositum that Christ took any care to leave among them and then be there never so many swords in Christian nations yet 't were more obediently and more Christianly done if they were beaten into plough-shares There is a thousand times more need of amending mens lives than of taking them away of reforming our selves than of hating or killing our Brethren one broken heart is a richer and more acceptable sacrifice to God than a whole pile of such bloudy offerings such Mosaical consecrating our selves to God upon our Brethren And then as Clemens speaks of seals or rings that those that have the impressions and sculptures as of Idols so of Bow or Sword must not be worn by the disciple of Christ the pacifick Christian or as the Polonian being asked concerning two Brethren that desired to be of his Congregation as being of a Trade which was suspected to be unlawful the making of Images or Faces to put upon Guns or Ordnances gave answer that he knew no great danger in those Images if there were any thing unchristian 't was sure in the Guns which they were used to adorn so certainly that Christ that came to cast Idolatry and Heathenism out of the World desired also to cast out that heathenish custome of wallowing in one anothers bloud of hunting and worrying and devouring one another and with the Christian faith to introduce the brotherly charity into his Church this being the most strict and most frequently reiterated command of
dumb act of revocation bequeaths his soul to God and his Executor must see it paid among other Legacies and all this passes for legal in the Court and none of the Canons against the ancient Clinici can be heard against them The greatest wound to duty that ever yet it met with among Christians Thus do our vain phansies and vainer hopes joyn to supplant duty and good works and dismiss them out of the Church and if all or any of this be Orthodox Divinity then sure the duty of alms-giving will prove a suspected phrase haeretici characteris of an heretical stamp and then I am fallen on a thankless argument which yet I must not retract or repent of but in the name of God and S. Paul in this way that these men call heresie beseech and conjure you to worship the God of your Fathers For this purpose shall I make my address to you in Daniels words Dan. 4.27 Break off your sins by righteousness and your iniquities by shewing mercy to the poor righteousness and mercy the two degrees of alms-giving that I told you I hope that will not be suspected when he speaks it Shall I tell you what duty is what is now required of a Christian and that in the Prophet Micah's phrase Mic. 6.8 And now what doth the Lord thy God require of thee but to do justice and to love mercy and to walk humbly with thy God justice and mercy the two degrees of alms-giving again that I told you of and I hope it will not prove offensive when he speaks it Shall I tell you of a new religion and yet that a pure one and the same an old religion and yet that an undefiled for so the beloved disciple calls this duty of charity a new Commandment and an old Commandment 1 Joh. 2. it shall be in S. James his words Jam. 1.27 Pure religion and undefiled before God and the Father is this to visit the fatherless and widow in their affliction and to keep himself unspotted from the world Shall I tell you in one word that though heaven be given us freely yet alms-giving is the consideration mentioned in the conveyance that men are acknowledged the blessed of God and called to heaven upon the performance of this duty that although it pretend not to any merit either ex congruo or condigno yet 't is a duâ—y most acceptable in the sight of God that alms-giving is mentioned when assurance is left out charity crown'd when confidence is rejected I love not to be either magisterial or quarrelsom but to speak the words of truth and sobriety to learn and if it be possible to have peace with all men only give me leave to read you a few words that S. Matthew transcribed from the mouth of Christ Mat. 25.35 Then shall the King say to him on his right hand who should the King be but Christ himself Come ye blessed of my Father receive the Kingdom prepared for you from the foundation of the world For I was an hungred and ye gave me meat Tell me in the name of truth and peace who now were they for whom the Kingdom was prepared from the foundation of the world who were there the objects of that great dooms-day election his Venite benedicti If Christ do not tell you neither do I the Text is of age let it speak for it self For I was an hungred and ye gave me meat If all this will justifie the doctrine and make this Text Christian perswade your judgments that charity may be the Queen of heaven maxima autem harum charitas the greatest of these is charity without affront or injury done to any other grace I hope it will be seasonable for your practice also as it hath been for your meditation become your hands as well as it doth now your ears And to infuse some life some alacriousness into you for that purpose I shall descend to the more sensitive quickning enlivening part of this Text the benefit arising from the performance of this duty Dicas coram Domino then thou shalt or mayest say before the Lord thy God And in that I promised you two things 1. To shew you in thesi that confidence or claiming any thing at Gods hands must take its rise from duty in performance 2. In hypothesi to give you the connexion betwixt this confidence and this performance claiming of temporal plenty upon giving of alms 1. In thesi That confidence or claiming any thing at Gods hands must take its rise from duty in performance If there be any doubt of the truth of this I shall give you but one ground of proof which I think will be demonstrative and 't is that that will easily be understood I am sure I hope as easily consented to that all the promises of God even of Christ in the Gospel are conditional promises not personal for the Law descends not to particular persons and in this the Gospel is a Law too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of faith nor absolute as that signifies irrespective or exclusive of qualifications or demeanure for that is all one with personal and if either of those were true then should Christ be what he renounces a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an accepter of persons and individual Entities and so the mercies of heaven belong to Saul the Persecutor as truly as Paul the Apostle Saul the injurious as Paul the abundant labourer Saul the blasphemer as Paul the Martyr It remains then that they be conditional promises and so they are explicitly for the most part the condition named and specified 2 Cor. 6.17 Come out and be you separate and touch not the unholy thing a the condition you see set foremost in the Indenture and then I will receive you and therefore most logically infers the Apostle in the next words the beginning of c. 7. Having therefore these promises let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God Had the Promises been of any other sort but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these i. e. conditional Promises the Apostles illation of so much duty cleansing and perfecting had been utterly unconclusive if not impertinent So Rom. 8.28 All things work together for good to whom to them that love God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that are called according to purpose the word called a noun in that place not a participle noting a real not only intentional passion those that are wrought upon by Gods call and are now in the catalogue of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lovers of God and that is the condition in the subject and then to them that are thus qualified belongs that chain of mercies predestination vocation to a conformity with Christ justification glorification immediately ensuing You see the proof of my ground by a taste or two Now what condition this is that is thus prefix'd to Gospel-promises that is not obscure neither Not absolute exact never sinning
spring before we die that we would but answer those invitations of mercy those desires of God that we should live with an inclination with a breath with a sigh toward Heaven Briefly If there be any strong violent boisterous Devil within us that keeps possession of our hearts against God if the lower sensual part of our Soul if an habit of sin i. e. a combination or legion of Devils will not be over-topped by reason or grace in our hearts if a major part of our carnal faculties be still canvasing for Hell if for all our endeavors and pains it may appear to us that this kind of evil spirit will not be cast out save only by Fasting and Prayer Then have we yet that remedy left First To fast and pine and keep him weak within by denying him all foreign fresh Provision all new occasions of sin and the like and so to block and in time starve him up And then secondly To pray that God will second and fortifie our endeavors that he will force and rend and ravish this carnal Devil out of us that he will subdue our wills to his will that he will prepare and make ready life for us and us for life that he will prevent us by his grace here and accomplish us with his glory hereafter Now to him c. SERMON VII JER V. 2 Though they say the Lord liveth surely they swear falsely NOT to waste any time or breath or which men in this delicate and effeminate Age are wont to be most sparing and thrifty of any part of your precious patience unprofitably but briefly to give you a guess whither our discourse is like to lead you we will severally lay down and sort to your view every word of the Text single and so we may gather them up again and apply them to their natural proper purposes First then the particle Though in the front and surely in the body of the Text are but bands and junctures to keep all together into one proposition Secondly the Pronoun They in each place is in the letter the Jews in application present Christians and being indefinite might seem to be of the same extent in both places did not the matter alter it and make it universal in the former and particular in the latter for Artists say that an indefinite sign where the matter is necessary is equivalent to an universal where but contingent to a particular Now to say the Lord liveth was and is necessary though not by any Logical yet by a Political necessity the Government and humane Laws under which then the Jews and now we Christians live require this profession necessarily at our hands but to swear falsly not to perform what before they profest is materia contingens a matter of no necessity but free will and choice that no humane Law can see into and therefore we must not interpret by the rules of Art or Charity that all were perjur'd but some only though 't is probable a major part and as we may guess by the first verse of this Chapter well nigh all of them Thirdly to say is openly to make profession and that very resolutely and boldly that none may dare to distrust it nay with an Oath to confirm it to jealous opinions as appears by the latter words They swear falsly while they do but say and Jer. iv 2 Thou shalt swear the Lord liveth c. Fourthly the Lord i. e. both in Christianity and Orthodox Judaism the whole Trinity Fifthly Liveth i. e. by way of Excellency hath a life of his own independent and eternal and in respect of us is the Fountain of all Life and Being that we have and not only of Life but Motion and Perfection and Happiness and Salvation and all that belongs to it In brief to say the Lord liveth is to acknowledge him in his Essence and all his Attributes contained together under that one Principle on that of life to believe whatever Moses and the Prophets then or now our Christian Faith hath made known to us of him Sixthly to falsifie and swerve from Truth becomes a farther aggravation especially in the present instance though they make mention of that God who is Yea and Amen and loves a plain veracious speech yet they swear though by loud and dreadful imprecations they bespeak him a Witness and a Judge unto the Criminal pray as devoutly for destruction for their Sin as the most sober Penitent can do for its Pardon yet are they perjur'd they swear falsly More than all this they openly renounce the Deity when they call upon him their hearts go not along with their words and professions though it be the surest truth in the World that they swear when they assert that the Lord liveth yet they are perjur'd in speaking of it though they make a fair shew of believing in the brain and from the teeth outward they never lay the truth that they are so violent for at all to their hearts or as the Original hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vanum to no purpose 't is that they swear no man that sees how they live will give any heed to their words will imagin that they believe any such matter So now having paced over and as it were spell'd every word single there will be no difficulty for the rawest understanding to put it together and read it currently enough in this proposition Amongst the multitude of Professors of Christianity there is very little real piety very little true belief In the verse next before my Text there is an O Yes made a Proclamation nay a Hue and Cry and a hurrying about the streets if it were possible to find out but a man that were a sincere Believer and here in my Text is brought in a Non est inventus Though they say the Lord liveth a multitude of Professors indeed every where yet surely they swear falsly there is no credit to be given to their words infidelity and hypocrisie is in their hearts for all their fair believing professions they had an unfaithful rebellious heart V. 23. and the event manifested it they are departed and gone arrant Apostates in their lives by which they were to be tryed Neither say they in their hearts let us fear the Lord V. 24. whatsoever they flourished with their tongues Now for a more distinct survey of this horrible wretched truth this Heathenism of Christians and Infidelity of Believers the true ground of all false swearing and indeed of every other sin we will first examine wherein it consists secondly whence it springs the first will give you a view of its nature the second its root and growth that you may prevent it The first will serve for an ocular or Mathematical demonstration called by Artists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is so the second a rational or Physical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how it comes about the first to convince of the truth of it the second
to instruct you in its causes And first of the first wherein this Infidelity and to speak more plainly Perjury of formal Believers consists Though they say c. Since that rather phancy than Divinity of the Romanists Schoolmen and Casuists generally defining Faith to be a bare assent to the truth of Gods word seated only in the understanding was by the Protestant Divines banished out of the Schools as a faith for a Chamaeleon to be nourished with which can feed on air as a direct piece of Sorcery and Conjuring which will help you to remove Mountains only by thinking you are able briefly as a Chimaera or phantastical nothing fit to be sent to Limbo for a Present since I say this Magical Divinity which still possesses the Romanist and also a sort of men who would be thought most distant from them hath been exorcised and silenced and cast out of our Schools would I could say out of our hearts by the Reformation the nature of Faith hath been most admirably explained yet the seat or subject of it never clearly set down some confining it to the understanding others to the Will till at last it pitched upon the whole Soul the intellective nature For the Soul of man should it be partitioned into faculties as the grounds of our ordinary Philosophy would perswade us it would not be stately enough for so Royal a guest either room would be too pent and narrow to entertain at once so many graces as attend it Faith therefore that it may be received in state that it may have more freedom to exercise its Soveraignty hath required all partitions to be taken down that sitting in the whole Soul it may command and order the whole man is not in the brain sometimes as its gallery to recreate and contemplate at another in the heart as its parlour to feed or a closet to dispatch business but if it be truly that Royal Personage which we take it for it is repletive in the whole house at once as in one room and that a stately Palace which would be much disgraced and lose of its splendor by being cut into offices and accordingly this Royal Grace is an intire absolute Prince of a whole Nation not as a Tetrarch of Galilee a sharer of a Saxon Heptarchy and described to us as one single act though of great command and defined to be an assent and adherence to the goodness of the object which object is the whole Word of God and specially the promises of the Gospel So then to believe is not to acknowledge the truth of the Scripture and Articles of the Creed as vulgarly we use knowledge but to be affected with the goodness and Excellency of them as the most precious objects which the whole world could present to our choice to embrace them as the only desirable thing upon the earth and to be resolutely and uniformly inclined to express this affection of ours in our practice whensoever there shall be any competition betwixt them and our dearest delights For the object of our Faith is not meerly speculative somewhat to be understood only and assented to as true but chiefly moral a truth to be prosecuted with my desires through my whole Conversation to be valued above my-life and set up in my heart as the only Shrines I worship So that he that is never so resolutely sworn to the Scriptures believes all the Commands Prohibitions and Promises never so firmly if he doth not adhere to them in his practice and by particular application of them as a rule to guide him in all his actions express that he sets a true value on them if he do not this he is yet an Infidel all his Religion is but like the Beads-mans who whines over his Creed and Commandments over a threshold so many times a Week only as his task to deserve his Quarterage or to keep correspondence with his Patron Unless I see his belief exprest by uniform obedience I shall never imagin that he minded what he said The sincerity of his faith is always proportionable to the integrity of his life and so far is he to be accounted a Christian as he performs the obligation of it the promise of his Baptism Will any man say that Eve believed God's inhibition when she eat the forbidden fruit If she did she was of a strange intrepid resolution to run into the jaws of Hell and never boggle 'T is plain by the story that she heard God but believed the Serpent as may appear by her obedience the only evidence and measure of her Faith Yet can it not be thought that she that was so lately a Work of God's Omnipotence should now so soon distrust it and believe that he could not make good his threatnings The truth is this she saw clearly enough in her brain but had not sunk it down into her heart or perhaps she assented to it in the general but not as appliable to her present case This assent was like a Bird fluttering in the Chamber not yet confined to a Cage ready to escape at the first opening of the door or window as soon as she opens either ears or eyes to hearken to the Serpent or behold the Apple her former assent to God is vanish'd and all her faith bestowed upon the Devil It will not be Pelagianism to proceed and observe how the condition of every sin since this time hath been an imitation of that The same method in sin hath ever since been taken first to revolt from God and then to disobey first to become Infidels and then Sinners Every murmuring of the Israelites was a defection from the Faith of Israel and turning back to Egypt in their hearts Infidelity as it is the fountain from whence all Rebellion springs Faith being an adherence and every departure from the living God arising from an evil heart of unbelief Heb. iii. 12 so it is also the channel where it runs not any beginning or progress in sin without a concomitant degree of either weakness or want of faith So that Heathens or Hereticks are not the main enemies of Christ as the question de oppositis fidei is stated by the Romanists but the Hypocrite and Libertine he is the Heathen in grain an Heretick of Lucifer's own sect one that the Devil is better pleased with than all the Catalogue in Epiphanius or the Romish Calendar For this is it that Satan drives at an engine by which he hath framed us most like himself not when we doubt of the Doctrine of Christ for himself believes it fully no man can be more firmly resolved of it but when we heed it not in our lives when we cleave not to it in our hearts when instead of living by Faith Heb. x. 38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we draw back and cowardly subduce our selves and forsake our Colours refusing to be martialled in his ranks or fight under his Banner Arian the Stoick Philosopher hath an excellent discourse concerning
Lord will fight with Amalek for ever where by the way the LXX put in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God will fight against Amalek as it were under hand by secret hidden strength which addition of theirs if it were inspired into the Translators as St. Augustine is of opinion all their variations from the Hebrew are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so Canon then happily that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie some secret infusion of supernatural power into Moses his hands that there is promised answerable to that same effusion of grace to enable all the People of God in our fight with sin the spiritual Amalek by which grace Moses and the Christians have assurance to prevail And this may be ground enough for a Christian Christ hath prayed and God promised that your faith shall not fail But then all this while the story of the day will tell us on what terms this security of victory stood if so be Moses continue to hold up his hands noting 1. the power of prayer 2. of obedience 3. of perseverance and upon these terms even a Pharisee may be confident without presumption but if his hands be once let down if he remit of his Christian valour for so manus demittere signifies in Agonisticks Amalek prevails Verse 11. Just as it fared with Samson he had an inconceivable portion of strength even a ray of God's omnipotence bestowed on him but this not upon term of life but of his Nazarites vow i. e. as the LXXII render it Numb vi 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prayer as well as a vow and that of separating or hallowing purity and sanctity to the Lord and his vow being broken not only that of his hair but with it that of his holy obedience that piece of Divinity presently vanished and the Philistines deprived him of his eyes and life And thereupon it is observable that Numb xv 9 that which is in the Hebrew in performing a vow is rendred by the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to magnifie a vow then is the vow or resolution truly great that will stand us in stead when it is performed As for all others they remain as brands and monuments of reproach to us upbraiding us of our inconstancy first then of disobedience and withal as signs to warn that God's strength is departed from us I doubt not but this strength being thus lost may return again before our death giving a plunge as it did in Samson when he pluckt the House about their ears at last Jud. xvi But this must be by the growing out of the hair again Verse 22. the renewing of his repentance and sanctity with his vow and by prayer unto God verse 28. Lord God or as the LXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remember me I pray thee and strengthen me but for all this it was said before in the 19. verse his strength and in the 20. verse the Lord was departed from him And so no doubt it may from us if we have no better security for our selves than the present possession and a dream of perpetuity For though no man can excommunicate himself by one rule yet he may by another in the Canon Law that there be some faults excommunicate a man ipso facto one who hath committed them the Law excommunicates though the Judge do not you need not the application there be perhaps some sins and Devils like the Carian Scorpions which Apollonius and Antigonus mention out of Aristotle which when they strike strangers do them no great hurt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presently kill their own country-men some Devils perhaps that have power to hurt only their own subjects as sins of weakness and ignorance though they are enough to condemn an unregenerate man yet we hope through the merits of Christ into whom he is ingrafted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall do little hurt to the regenerate unless it be only to keep him humble to cost him more sighs and prayers But then saith the same Apollonius there your Babylonian snakes that are quite contrary do no great hurt to their own Country-men but are present death to strangers and of this number it is to be feared may presumption prove and spiritual pride sins that that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devils natives ordinary habitual sinners need not much to fear but to the stranger and him that is come from far thinking himself as St. Paul was dropt out of the third Heaven and therefore far enough from the infernal country 't is to be feared I say they may do much mischief to them And therefore as Porphyry says of Plotinus in his life and that for his commendation that he was not ashamed to suck when he was eight years old but as he went to the Schools frequently diverted to his nurse so will it concern us for the getting of a consistent firm habit of soul not to give over the nurse when we are come to age and years in the spirit to account our selves babes in our virility and be perpetually a calling for the dug the sincere milk of the word of the Sacraments of the Spirit and that without any coyness or shame be we in our own conceits nay in the truth never so perfect full grown men in Christ Jesus And so much be spoken of the first point proposed the Pharisees flattering misconceit of his own estate and therein implicitely of the Christians premature deceivable perswasions of himself 1. thinking well of ones self on what grounds soever 2. overprizing of his own worth and graces 3. his opinion of the consistency and immutability of his condition without either thought of what 's past or fear of what 's to come Many other misconceits may be observed if not in the Pharisee yet in his parallel the ordinary confident Christian as 1. that God's decree of election is terminated in their particular and individual entities without any respect to their qualifications and demeanors 2. That all Christian faith is nothing but assurance a thing which I toucht 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Preface and can scarce forbear now I meet with it again 3. That the Gospel consists all of promises of what Christ will work in us no whit of precepts or prohibitions 4. That it is a state of ease altogether and liberty no whit of labour and subjection but the Pharisee would take it ill if we should digress thus far and make him wait for us again at our return We hasten therefore to the second part the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or natural importance of the words and there we shall find him standing apart and thanking God only perhaps in complement his posture and language give notice of his pride the next thing to be toucht upon Pride is a vice either 1. in our natures 2. in our educations or 3. taken upon us for some ends The first is a disease of the soul which we are inclined to by nature but
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
that undertaking sort of people the peremptory expounders of depths and prophecies In the mean time we have places enough of plain prediction beyond the uncertainty of a guess which distinctly foretold this blessed Catholick Truth and though Peter had not markt or remembred them so exactly as to understand that by them the Gentiles were to be preach'd to and no longer to be accounted prophane and unclean Act. x. yet 't is more than probable that the devil a great contemplator and well seen in prophecies observ'd so much and therefore knowing Christs coming to be the season for fulfilling it about that time drooped and sensibly decayed lost much of his courage and was not so active amongst the Gentiles as he had been his oracles began to grow speechless and to slink away before hand lest tarrying still they should have been turned out with shame Which one thing the ceasing of Oracles though it be by Plutarch and some other of the Devils champions refer'd plausibly to the change of the soyl and failing of Enthusiastical vapours and exhalations yet was it an evident argument that at Christs coming Satan saw the Gentiles were no longer fit for his turn they were to be received into a more honourable service under the living God necessarily to be impatient of the weight and slavery of his superstitions and therefore it concern'd him to prevent violence with a voluntary flight lest otherwise he should with all his train of oracles have been forced out of their coasts for Lucifer was to vanish like lightning when the light to lighten the Gentiles did but begin to appear and his laws were out-dated when God would once be pleased to command Now that in a word we may more clearly see what calling what entring into covenant with the Gentiles is here meant by Gods commanding them we are to rank the commands of God into two sorts 1. common Catholick commands and these extend as far as the visible Church 2. peculiar commands inward operations of the spirit these are both priviledges and characters and properties of the invisible Church i. e. the Elect and in both these respects doth he vouchsafe his commands to the Gentiles In the first respect God hath his louder trumpets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. xxiv 31 which all acknowledge who are in the noise of it and that is the sound of the Gospel the hearing of which constitutes a visible Church And thus at the preaching of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Heathens had knowledge of his Laws and so were offered the Covenant if they would accept the condition For however that place Acts i. 25 be by one of our writers of the Church wrested by changing that I say not by falsifying the punctuation to witness this truth I think we need not such shifts to prove that God took some course by the means of the Ministry and Apostleship to make known to all Nations under Heaven i. e. to some of all Nations both his Gospel and Commands the sound of it went through all the earth Rom. x. 18 cited out of the xix Psal verse 4 though with some change of a word their sound in the Romans for their line in the Psalmist caused by the Greek Translators who either read and rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else laid hold of the Arabick notion of the word the loud noise and clamour which hunters make in their pursuit and chase So Mark xiv 9 This Gospel shall be preached throughout the world So Mark xvi 15 To every creature Matth. xxiv 14 in all the world and many the like as belongs to our last particular to demonstrate Besides this God had in the second respect his vocem pedissequam which the Prophet mentions a voice attending us to tell us of our duty to shew us the way and accompany us therein And this I say sounds in the heart not in the ear and they only hear and understand the voice who are partakers as well of the effect as of the news of the Covenant Thus in these two respects doth he command by his word in the Ears of the Gentiles by giving every man every where knowledge of his laws and so in some Latine Authors mandare signifies to give notice to express ones will to declare or proclaim And thus secondly doth he command by his spirit in the spirits of the elect Gentiles by giving them the benefit of adoption and in both these respects he enters a Covenant with the Gentiles which was the thing to be demonstrated with the whole name of them at large with some choice vessels of them more nearly and peculiarly and this was the thing which by way of Doctrine we collected out of these words but now commands Now that we may not let such a precious truth pass by unrespected that such an important speculation may not float only in our brains we must by way of Application press it down to the heart and fill our spirits with the comfort of that Doctrine which hath matter for our practice as well as our contemplation For if we do but lay to our thoughts 1. the miracle of the Gentiles calling as hath been heretofore and now insisted on and 2. mark how nearly the receiving of them into Covenant concerns us their successors we shall find real motives to provoke us to a strain and key above ordinary thanksgiving For as Peter spake of Gods promise so it is in the like nature of Gods command which is also virtually a promise it belonged not to them only but it is to you and your children and to all that are afar off even as many as the Lord our God shall call Acts ii 39 From the first the miraracle of their calling our gratitude may take occasion much to enlarge it self 'T is storied of Brasidas in the fourth of Thucydides that imputing the Victory which was somewhat miraculous to some more than ordinary humane cause he went presently to the Temple loaded with Offerings and would not suffer the gods to bestow such an unexpected favour on him unrewarded and can we pass by such a mercy of our God without a spiritual Sacrifice without a daily Anthem of Magnificats and Hallelujah's Herodotus observes it is as a Proverb of Greece that if God would not send them rain they were to famish for they had said he no natural Fountains or any other help of Waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but what God from above sent So saith Thucydides in the fourth of his History there was but one Fountain within a great compass and that none of the biggest So also was Aegypt another part of the Heathen World to be watered only by Nilus and that being drawn by the Sun did often succour them and fatten the Land for which all the Neighbours fared the worse for when Nilus flowed the Neighbouring Rivers were left dry saith
Of all c. Where first the cadence or manner how Paul falls into these words is worthy to be both observed and imitated the chief and whole business of this Verse being the truth the acceptable truth of Christs Incarnation with the end of it the saving of sinners He can no sooner name this word sinners but his exceeding melting tenderness abruptly falls off and subsumes Of all sinners c. If there be any thing that concerns Sinners I am sure I have my part in that for of that number I am the chief The note by the way briefly is that a tender conscience never hears of the name of sinner but straight applies it to it self It is noted by Aristotle the Master of Humane Learning that that Rhetorick was very thin and unprofitable very poor and like to do little good upon mens affections which insisted on general matters and descended not to particulars as if one should Discourse of sin in general and Sinners without reference to this or that particular sin or Sinner and the reason of his note was because men are not moved or stirred with this Eloquence The intemperate person could hear a declamation against Vice and never be affected with it unless it stooped to take notice of his particular enormities and so it is with other Criminals This reason of his was grounded upon the obdurateness of mens hearts which would think that nothing concerned them but what was framed against the individual Offender all such being as dull and unapt to understand any thing that being applied might move or prick them as men are to take notice of a common national judgment which we never duly weigh till we smart under it in particular This senselessness may also seem to have been amongst St. Paul's Corinthians which made him use Aristotles counsel in driving his Speech home to their private persons 1 Cor. vi Where telling them that neither Fornicators nor Idolaters and the like shall inherit the Kingdom of God for fear they should not be so tender-conscienced as of their own accords to apply these sins to themselves and read themselves guilty in that glass he is fain to supply that office and plainly tell them what otherwise perhaps they would not have conceived and such were some of you ver 11. This senseless hard-heartedness or backwardness in applying the either commands or threatnings of the Law to ones self is by the Apostle called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we ordinarily translate a reprobate mind but may be brought to signify a mind without judgment that hath no faculty of discerning that cannot in a general threatning observe something that may concern the danger of his particular state or as it may be rendred a mind without sense not apprehensive of those things which are manifestly proposed to them like those walking Idols described by the Psalmist Eyes have they and see not Ears and hear not Noses and smell not only beautiful Carcasses of Christians which have nothing but their shape and motion to perswade you that they live unless we add this most unhappy symptom which indicates a state more wretched far than Death it self that there is strength and vigour to oppose recovery that amidst Death there yet survives a hatred and antipathy to Life In such a Soul as this there is a perpetual re-action an impatience of the presence of any thing which may trash incumber or oppress it a judgment or denunciation is but cast away upon it it shall be sure to return unprofitably and neither move nor mend it This hath been and much more might be observed to you of the carriage of the hard stupid heart toward either Scripture or Preacher to the plain opening of this point for you shall more clearly understand the tender heart by observing the obdurate and learn to be affected aright with Gods Law or punishments by knowing and hating the opposite stubborn senselessness Now in brief this tender heart in the discovery of a sin or denunciation of a judgment needs not a particular Thou art the man to bring it home to his person The more wide and general the proposal is the more directly and effectually is this strucken with it In a common Satyre or Declamation against sin in general it hath a sudden art of Logick to anatomize and branch this sin in general into all its parts and then to lay each of them to its own charge it hath a skill of making every passage in the Scripture a glass to espy some of her deformities in and cannot so much as mention that ordinary name of sin or Sinner without an extraordinary affection and unrequired accusation of it self Of all sinners c. The plain reason of this effect in the tender heart is first because it is tender The soft and accurate parts of a mans body do suffer without re-action i. e. do yield at the appearance of an Enemy and not any way put forward to repell him These being fixt on by a Bee or the like are easily penetrated by the sting and are so far from resisting of it that they do in a manner draw it to them and by their free reception allure it to enter so far that the owner can seldom ever recover it back again Whereas on a dead Carkase a thick or callous member of the body a Bee may fix and not forfeit her sting So doth a tender heart never resist or defend it self against a stroke but attenuates its self layes wide open its pores to facilitate its entrance seems to woo a threatning to prick and sting and wound it sharply as if it rejoyced in and did even court those torments which the sense of sin or judgment thus produced Again a tender heart ordinarily meets with more blows more oppressions than any other its very passiveness provokes every ones malice the fly and dust as if it were by a kind of natural instinct drive directly at the Eye and no member about you shall be oftener rubb'd or disorder'd than that which is raw or distempered the reason being because that which is not worthy notice to another part is an affliction to this and a mote which the hand observes not will torment the eye So is it with the Conscience whose tenderness doth tempt every piece of Scripture to afflict it and is more incumbred with the least atome of sin or threat than the more hardned sinner is with a beam or Mountain Thirdly One that hath any solemn business to do will not pass by any opportunity of means which may advantage him in it One that hath a search to make will not slip any evidence which may concur to the helping of his discovery one that hath any Treatise to write will be ready to apply any thing that ever he reads to his Theme or purpose Now the search the discourse the whole imployment of a tender heart is the enquiry after the multitude of its sins and in summ the
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
for or lâ—â—e to thy ‖ cursed are they which †observed see note â— * or men of my counsel ‖ or meditate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †distils weepâ— * raise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ because thou hast dilated †observe it see note a. by way of reâ—ard ‖ observe see note ◠†watch or keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * leade or â—â—ide ‖ to thy servant thy word which is to the fearing thee †return a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ to any great degree see note b †A tempest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Ps 11.6 ‖ observed see note a. †besought thy face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * troops ‖ 〈◊〉 goodness of inclination or manners †observe see note â— * gross as it were with â—at ‖ shall see me and be glad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †righteouâ—ness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * have depraved perverted me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or hath longed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ I have expected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Affectionately inclineth Jewish Arab. * or are â—ted ‖ Thou art for ever O Lord. †or to this day see note w. * thy judgments * I. ‖ the eâ—â—ent †that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * observe see note ◠‖ the judgments of thy righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or by 〈◊〉 of return see note â— * those that think evil ‖ observe see note a. †shall delight my self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see v. 16. and 47. * cunning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ destroyest the dross all †is in horrour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * or interpose ‖ to perform to the Lord †or topaz see note on Ps 19. f. * all thy precepts even all I hate approved ‖ observe see note ◠†opening * gasped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ according to the manner toward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ justice and truth exceedingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †constreined * tried in the fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ observe see note ◠†watches ‖ or wearied or troubled †The beginning of thy word is truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * there is no scandal to them ‖ be for my help 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ ascents †so the Syriack see note a. and R. Kimchi see note c. * a false tongue give thee or what shall it add to thee ‖ long 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ 〈◊〉 in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Ascents see note on Psal 1â—0 ◠†from before or from the presence of the Lord. †Nigher than thy shadow at or from thy right hand Jewish Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ ascents see note on Psal 120. a. †have stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * joyned to it self together ‖ by or according to the commandment or testimony to Israel †sâ—t * speak peace of or on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ ascents †the insolent * proud oppressours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ ascents †torrent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * it had paâ—â— over our soul even swelling or proud waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ ascents †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Jerusalem hath hills round about her ‖ wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †or pervert their * send or cast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ ascents †are recovered to health * we have been made glad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ dry land †little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ plausira Tribulaque Trabeaeque iniquo pondere raftri Virg. Georg. 1. †of ל * or you do vainly that are hasting to rise c. ‖ when or whereas or since ‖ when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good shall be to thee in the world to come Chal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ They have very much or sorely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Psal 123.3 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ they shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †be plucked up * meter ‖ gathers the bandf◠†or arm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ hasteneth to the Lord from the guards in the morning the guards in the morning †to the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ But †or level'd and quieted my soul * with or toward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ with me as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ humility †bed-stead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ even as one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ that descended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ or in holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ Hallelujah ‖ from man to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †plead for * a nose bâ— there is no breath in their nostrils 〈◊〉 〈◊〉